Hē apostasīa, ho antichristos, or, A scriptural discourse of the apostasie and the Antichrist, by way of comment, upon the twelve first verses of 2 Thess. 2 under which are opened many of the dark prophecies of the Old Testament, which relate to the calling of the Jews, and the glorious things to be affected at the seventh trumpet through the world : together with a discourse of slaying the witnesses, and the immediate effects thereof : written for the consolation of the Catholike Church, especially the churches of England, Scotland, and Ireland / by E.H.

Of the ANTICHRIST, The third Part. (Book 3)

CHAP. I.

THere are foure grand Controversall Prophetick points, which are as yet unresolved amongst the learned of the •…•…hurch: that of the grand Apo∣stasie; that of the being, slaying, and rising of the Witnesses; that of the Antichrist; and that of the Conversion of the Iews.

1 From that of the grand Apostasie there arise many doubts, as whether there be any one particular head of it, or more then one? Who that head or heads are? When the Apostasie begins? What this grand Apostasie is? And when it ends?

The most of these we have in our touch upon the grand Apo∣stasie hinted▪

2 The scruples that arise about the Iews Conversion, are: Whe∣ther it shall be? When it shall be? How it shall be? Whether they 〈◊〉〈◊〉 be restored to their own Land, and ancient Civill Go∣•…•…? Whether all the Tribes or only Iudah shall be con∣verted? •…•… cannot tell whether these questions will come within my l•…•…ttle •…•…ircle at this time.

3 That of the Witnesses, which affords us these doubts: Who they are? Where they are? What is meant by their slaying? When they shall be slain? Who shall slay them? What their rising is? And what shall be the Consequents of it? Whether their rising be at the seventh Trumpet, or the Earthquake which slayes the 7000, be that Earthquake which slayes the Antichrist and puts an end to the Apostasie? Some of these will fall within my com∣pass.

4 From that of the Antichrist, Questions may be raised ad infi∣nitum: chiefly these▪ 1 When he is to arise and appear? Whether (as Brightman saith) assoon as the Pagan Emperours were de∣throned,

and Constantine possessed the throne, or (as Bellarmine saith) when the Roman Monarchy is to be ruined? 2 Where or in what part of the World must the Antichrist appear? Whether (as Downam and Brightman say) in Rome, or in Ierusalem, as the Pa∣pists say? 3 Whether Antichrist be past, as Brightman saith, or yet to come as Bellarmine saith? 4 Whether he be the seventh head of Rome? 5 Whether he be one single person, or a King∣dom, as some affirme? Whether he be the head of the general A∣stasie, as Calvin saith, or whether he be the Apostasie it self, as others affirm? So many of these Questions as fall within the reach of the texts I am to handle, I shall endevour to resolve.

These nine following Verses of Pauls, are a large and full dis∣covery* 1.1 of the Antichrist, as the most Interpreters acknowledge.

Quest. It may be asked, why Paul should say so little of the Apostasie, and so much of the Antichrist?

This question only I will answer, and then proceed to the words in the text.

Answ. I answer, Paul here follows the method of all the ho∣ly Prophets that Prophesie of the Antichrist. For Daniel in the seventh and eleventh Chapters, makes a larger description of An∣tichrist that riseth in the end of the Roman Monarchy, then of the Roman Monarchy it self, and Christ himself in his Prophecies, Matth 24. speaks more of the time of Antichrist's appearing then any other, and so Iohn in the 11th Revel. and 13th and 17th de∣scribes Antichrist more largely then the Apostasie: and the rea∣son (as I conceive) is because the Holy Ghost knew the Aposta∣sie would be obvious to the sense of every Christian, as what is more cleer then this of the Apostasie of the Eastern and Western Churches. But now the Antichrist, by reason of his subtilty and successes, and goodly pious pretences would not be so easily dis∣cerned: therefore it is so much is said of him.

2 The appearing and the destruction of Antichrist in the Church, is the great ensigne that God hangs out to the World, that the day of the Jews redemption, & the Gospel-Churches de∣liverance draweth nigh. Then the grand Apostasie is drawing to an end, and the mystery of God is ready to be finished, then is Christ at the door comming forth on his white horse, Revel. 19. to clothe all his Saints in white, and to take off from off the back of his two Witnesses the filthy garments, their sackcloth; and to put Priestly robes on his Ioshua, and to set his slain Witnesses in the* 1.2

throne, Revel. 11. and Revel. 20. and Da•…•…. 7, 27. to give the domi∣nion to the Saints. Then is Christ comming on the white cloud (Revel. 14. 14.) with a sharp sicle in his hand, to reap the vine of the earth. Then do the horns appear in his hand, and the mystery of his power is then revealed: then shall the Vision, (that is for an appointed time to be silent,) speak to them that wait for it, for it will speake peace, and salvation; and to the enemies of the Church eternal ruine: then is that one day come, which is known to the Lord, Zach. 14. 7 the evening of which day shall be light assuredly to the Church of God, and ruine to her enemies.

Then is the Lord▪ comming to smite with his sore, great, and strong sword Leviathan, the Serpent crossing like a bar (i. e. Antichrist) and slay the Dragon in the Sea (i. e. the Popedome, the beast of the Sea) say 27. 1, 2. and then shall the Church have* 1.3 a Song of the Vineyard of red Wine sung unto her. Then is God ready to darken the Sun, and eclipse the Moon, and cast the Stars from Heaven, and shake the powers of Heaven, Matth. 24. 29. that is, ruine the Roman Monarchy; and then will the Lord Christ gloriously manifest himself to the twelve Tribes, that he is their Messias, and they shall weep and mourn for that they have crucified him; in that day the Vision shall be writ so plain, that he chat runs may read it. That which was a Mystery before is now made plain, it seems to me to be parallel with Revel. 17. 5, 7, there the Mystery is writ on the Womans forehead, so plain and open, that every body might read it. At this time (saith Habak∣kuk* 1.4 2. 4.) The just shall live by faith. i. e. the Iews that look for sal∣vation & justification, shall come in unto the Gospel, & no longer seek for righteousnesse by the Law, but by faith in Jesus Christ. This text Paul quotes, Heb. 10. 37, 38. Paul tells the Hebrews, that Habakkuk's Vision is yet for a little while concealed, i. e. Christ their▪ Messiah hides himself from them, but he will come, and they shall live on him by faith: this Vision of Habakkuk's sealed is the great Mystery of God to be finished. And therefore ô ye Noble and ancient people of Israel, look about you this day, look into your own Prophets, in whom you say you believe; and see whether their words are not fulfilling in your eyes and eares this day; you have negligently lost one glorious day, for w^ch you have lost your Nation, Government, & Temple▪ you would not heare your Mes∣sias voice, but hardened your hearts against him in that day. Yet comfort your selves, & let me comfort you blinded, as that blinde

man was comforted when Christ passed by him, Be of good com∣fort▪ his bowels that have been long shut up, are yerning after you; he is comming this day to you, and he calleth for you by name, Luke 21. 28. and when these things begin to come to pass when ye see the Antichrist to appear in the World, (the signe of whose appearing is that his great and prodigious act of slaying the Wit∣nesses) whose destruction wil be suddenly after his appearing thus; then look up, and lift up your head, look up with faith, and lift up your head with hope, for your redemption draweth nigh Be not faithlesse, but believe: Behold, he commeth with Cloudes, & every eye shall see him, and they also that pierced him; you ô Iews, that pierced him, shall by the eye of faith see him, and all the kindreds of the earth; i. e. all the families of you, wheresoever scattered upon the earth, shall wail with a godly penitential heart (as your Prophet Zachary 12. 10, 11. hath fore-told) because you have dealt so unkindly with your Lord and gracious King: even so, Amen. But that we may give you good ground for your hope that your re∣demption (which I hunger after, and more earnestly desire of God then my life) draweth nigh; we shall proceed to set forth the great fore-going signe of Christs comming to this glorious work, and that is the appearing and con•…•…ounding of Antichrist. Now he doth appear, but men doubt now whether it be the very Antichrist or not (though every mark is writtē in his forehead, that is written in the Word;) but when Christ comes to destroy him, then, 2 Thes. 2. 8. the world shall know by Christs dreadful taking vengeance on him, that that is he; Then shall that wicked one be revealed, whom the Lord shall consume with the breath of his mouth; then the world shall be enforced to know by Gods dread∣ful hand on him and his followers, that that is the very Antichrist whom the World adored for a Saint, and wondred after him for his great Successes: he is to be known above all▪others in the world, by his prodigious acts of sin.

[And that man of sin be revealed.] to a word it is, [And that* 1.5 man of the sin be revealed.] to note the notorious sinfulnesse of his sin, as a singular character of the Antichrist. A sin peculiar to the Antichrist, by which sin he shall be known when he comes in∣to the world; that sin is set down in Revel 11. 7. and when they have finished their testimony, the beast that ascendeth out of the bottomlesse pit; note the time when the Antichrist (for this is he) is to appeare in the Church: it's at the end of the Apostasie, when

the Witnesses have finished their testimony in sackcloth: then doth Antichrist arise, make war with, overcome and kill the Wit∣nesses; this is his sin, which Daniel explains (as I may say) in Dan. 7. 24, 25. 1 He is (saith Daniel) one that ariseth after the ten Kings belonging to the fourth Kingdome, the Roman Mo∣narchie, which must necessarily be about the end of the Apostasie.* 1.6

Secondly, Daniel tells us, He shall be divers from the ten Kings, that is, the grand enemy of Kingly Majesty and authority, he shall be divers from these first before him, in his rising and in his ruling; or else it may be read, He shall be greater then the first, that is, in his Successes, in his tyranny, and absolute lawlesse power,* 1.7 then any of the other. Therefore he is said in Dan. 11. 36. to pros∣per in his blasphemy and illegality, until the indignation be accomplish∣ed▪ And Paul calls him the lawlesse one; from hence,

Thirdly, Daniel tels us he shall subdue three Kings; this is du∣biously interpreted, if it mean three Kings in person that he shall pull to the ground, my soul trembles to think of the State of the third only to be humbled, (for I like not that translation [sub∣dued] because it implies a subjection of the three Kings. There∣fore I rather choose to read it with Montanus [he shall humble,]* 1.8 or with Tremelius [he shall depresse])

Alas! dear son! •…•… he is now that sacred mark that this Anti∣christ prepares his arrows against •…•… How is he on the Stage, me thinks already falling as a prey into the monstrous jaws of this cruel beast, who cunningly hath set n•…•…s to catch his royal feet in! nets which are not yet discerned, but will shortly manifestly ap∣pear, 'tis to be feared to his•…•… overthrow. But I trust God hath chain'd Antichrist in a shorter chain.

By three Kings may be meant three Kingdomes, and then ô ye Witnesses of the Lord, that beare the royal Ensigne of the Li∣on of the Tribe of Iudah, the Lord Jesus, the mighty Monarch of the World, against Antichrist, in the midst of this your bloudy combate, look up with boldnesse and courage, and lift up your eyes, for your redemption draweth nigh: stand fast, quit your selves like men, receive not the mark of the beast, no•…•… his name, nor the number of his name; behold, the Lord is at hand, whose glorious comming shall be to the sudden and final ruine of Anti∣christ.

Fourthly, this Antichrist (saith Daniel) shall speak great words against the most High, and weare out the Saints of the most High;

by which 'tis evident that Antichrist tyrannizeth in those 3 King∣domes, where the Saints of the most High have possession; and which those are, I leave the Reader to judge. From these observations of Daniel I draw this conclusion, That the sin of the Antichrist (which is one individual person) is the humbling of three Kings, and usurping a lawless, arbitrary, tyrannical power over the Saints of God, in going about to ruine them (as Montanus reads it) in destroying the fundamentals of Govern∣ment in Church and State, and blaspheming against the Sta∣tutes* 1.9 of God and his Ordinances, and promoting and uphold∣ing desperate blasphemers against the Lord: therefore, Revel. 17. 3. he is full of names of blasphemie. And thus you have the man and the sin, that Paul mentions, described in Daniel, which I verily believe upon good grounds, is a true exposition of Pauls words.* 1.10

Bruno Carthus•…•…anus conceives, that he is called the man of Sin, in opposition to Christ; because, as Christ is that man of all righteousness, so is Antichrist here the man of all unrighteousness; in this he brooks his name.

Aretius on this place, seems to me to write his History; he tells us, that he is called the man of sin, because he is the prote∣ctor and patron of gross sins, he tolerates idolatry and re∣bellion, he invades Kingdomes, and under pretence of setting up piety, and promoting Saintship; he takes possession of the throne; none so great a Saint as he, if you will believe his words, or the flattering titles of his followers, who adorn him with good∣ly titles: but when he shall begin to appear publickly (i. e. be re∣vealed, as the Apostle saith,) he shall have no other ornaments to put on, but what the Apostles allow him (viz.) the man of sin, the son of perdition.

He is (saith Gorran) therefore called the man of sin; because he is the whole servant of sin, he doth, as it were, homage to sin. He lays his ground-work in sin, and all his superstructures are by sin; his tongue and his hands and his heart are eminently sinful: he leads into sin all that follow him, and punisheth the Saints for not sinning.

Divers of the Fathers conceive, that he is called the man of sin, Quia & ipse plurimùm peccabit, & alios ad peccandum coget: Because he is a notorious sinner himself, and constrains others to sin in the same abominable villanies with him.

Thus you have the multivarious expressions rather then opini∣ons of the sin, wherefore Antichrist is called the man of sin. But before we proceed we must say something of the man, because there lies the great difference betwixt the Protestants and the Pa∣pists, and betwixt Protestants and Protestants.

It is the opinion of all, that this man of sin is the Antichrist;* 1.11 but what this Antichrist is, is that which is much controverted.

Very many of the Protestants do hold, that Antichrist is not one single person; but a certain Politie or Kingdom, wherein there is a succession of persons governing: Brightman saith, the Antichrist must be understood of a wicked Kingdom. Calvin saith, that the Antichrist is the head of the Apostasie, Ergo no one single man; but we deny his Antecedent, for it will never be proved from History or Scripture, that ever any one Government, City, or Polity was the Head of all the Churches that apostati∣zed. Neither doth the Scripture say any such thing of the Anti∣christ, but the contrary, as we shall shew hereafter. We only give this as a true and full answer to his argument, that there is not a word of Scripture in all the Bible, to prove that the Antichrist is the head of the grand and general apostasie; but for brevity sake, wee'll only give you Brightman's strange opinions of the Anti∣christ: for him do the most Protestants follow. I have briefly col∣lected them thus. 1 Antichrist (saith he) immediately after the ruine of the Roman Empire, appeared in the Roman Throne, and* 1.12 made that his seat. 2 That Antichrist is a wicked Kingdome, and no single person. 3 That the time of his comming is past, and not to come. 4 That the Antichrist is to reign no where but in the City of Rome. 5 That the Antichrist is the seventh head of the beast which reigns after the Emperours in Rome.

A man needs go no farther then his own arguments to fetch fire enough, to turn into vapour and smoke each of these gross mistakes which have no Scripture for their bottom; for the present, this shall be all the confutation (which is enough to that ingenu∣ous Reader, who peruseth him seriously) that we shall give, be∣cause we have work of more consequence to follow, which will reach him fully.

The Protestants (both Lutherans and Calvinists) affirm that Paul speaks of the Antichrist in 2 Thes. 2. 4. which exalts himself above all that is called God, and that he as god sits in the Tem∣ple of God, shewing himself that he is god. This say they, is the Pope. By the Temple of God they acknowledge (as all men must) that it is the Church of God. Observe now how Bellarmine 〈◊〉〈◊〉 this with an argument ad hominem, thus:

Arg. If the Pope of Rom•…•… sitting in the Church of Christ be* 1.13 Antichrist▪ then the Calvinists & the Lutherans, & as many as have forsaken the Church under the Pope, are out of the true Church of Christ, for the Church of Christ can be but only one as Christ is one▪ But the Calvinists and the Lutherans do affirm the Pope to be Antichrist: Ergo they have left the true Church.

If this text be meant of the Pope of Rome, then do I not see how Bellarmines Argument can be answered. This Argument of his is to this day not cleerly answered, notwithstanding several answers I have read of Brightmans and B. Downams, two learned Prote∣stants.

This is an undeniable truth, that the Antichrist shall arise in the midst of the purest Church in the world, even when it remains pure, therefore (Dan. 7.) 'tis said, He shall wear out the Saints, and change their customes and lawes; by which it appears, it is the true Church in which he appears; and that Church (by their customes and lawes) is a Nationall Church; where should the two Witnesses be but in the true Church? and where then should he arise that slayes them but in the true Church? look not for An∣tichrist any where but in the midst of the true Church, and at that time (and not before) when the Witnesses have finished their testimony; in that place, at that time, look for the Antichrist. But that time is not immediately after the overthrow of the Roman Pagan Emperours, n•…•…r •…•… the City of Rome▪ as is evident from Revel. 12. let not the Reader think I plead any thing for the Pope or the Church of Rome, because I do confidently •…•…ffirm that the Popedome is not the Antichrist, nor Rome the seat of Antichrist, as learned B. Downam would make it, lib. 10. de Antichristo, cap. 3, 4. I do fully agree with him, that Rome is mystical Babylon, and the Popedome the whore of Babylon; but all this makes not the Popedome the Antichrist, nor mysticall Babylon the seat of the Antichrist which slayes the Witnesses, as he would have it, lib. 1. cap. 6. it makes the Popedome the beast with seven heads and ten

horns, Revel. 13. 1. but not the beast of the earth, Vers, 12. nor the beast of the bottomless pit, Revel. 11. 7. which is the Antichrist Paul here describes. We will not do the Church of Rome that honour, to make it the Church where Antichrist usurps and ty∣rannizeth; for that Church, where Antichrist is revealed, is the purest Church; 'tis the true Church that hath good lawes and customes, else Antichrist would not think to change them: we say, and can prove it, that the Church of Rome is an apostate, de∣generate Church, full of all manner of abominations and filthi∣nesse, the mother of Harlots; all this the Scripture saith of it,* 1.14 and much more. And we do affirm this of the Pope and Pope∣dome, that the Pope is that Star of the Roman Church fallen from heaven to earth, i. e. as eminent an Apostate Church-man as ever can be in the World, and by his hellish, bottomlesse pit∣policie is got to be the beast of the Sea with seven heads and ten horns, full of Blasphemie. We will grant him the greatnesse of being that monstrous head of the Western Apostasie, and this the Scripture saith of him; but to affirm, that the Pope or Pope∣dome is the Antichrist that shall arise when the Witnesses have finished their testimony, and shall slay the Witnesses, or the little horn in Daniel, rising after the ten horns, or the man of sin sitting in the Temple of God, then to be revealed, when that which did let is removed, all the learned men in the world shall never make me believe; and therefore let not the Papists think their Cham∣pion hath wonne the day of the Protestants, because he grounds an argument upon their mistakes; no, for we deny that the Pope is the Antichrist that slayes the Witnesses, and yet we do affirm, that the Popedome of Rome, and those that have possessed that u∣surped charge make the beast with seven heads and ten horns, which drove the Witnesses into sack-cloth, and into the wilder∣nesse, they drove the woman, the true Church into the wilderness, into her place, and what place is that? but where the Witnesses finish their testimony, and are slain by the Antichrist, who reigns onely so long, as the Witnesses lie dead, which is but three yeares and the halfe of three years in that dominion, where he slew the Witnesses.

There is much difference amongst the learned about this man of sin in the Text; Hierome, and Beda, and Damascen, l. 4. c. 28. do affirm, that this man of sin is a Devill; but the most learned confute this, affirming that he is a man acted by the Devil, not a

reall Devil, that he is one single person, not onely the restrictive articles to each of his names do evidence, but the things attribu∣ted to him, as also the time of his continuance do convince us, that the Antichrist is one single person.

He is a little horn, saith Daniel, speaking great words against God, and wearing out the Saints for a time, times: and the dividing of that time, which, according to Daniels interpretation, can be but four years and a half in probability at the most; the like doth Revel. 11. say of the Antichrist.

Severall of the Papists make two Antichrists; the one apparent* 1.15 in the world, that is, Mahumetans; the other to come in the end of the Roman Monarchy, who (they say) shall slay Enoch and E∣lias, that is, the two witnesses, and reign three years and a half, and then he shall be destroyed by Christs comming to Judge∣ment▪

CHAP. II.

THe greatest scruple about Antichrist ariseth from 1 Iohn 2. 22. Who is a liar but he that denieth that Iesus is the Christ? he is the Antichrist that denieth the Father and the Son.

Now (say many) Antichrist, when he comes he shall be known* 1.16 above all others to be that notorious liar in denying Jesus to be the Christ, and denying the Father and the Son: But he, whom some call the Antichrist in this age, acknowledgeth the Father and the Son, and confesseth and professeth that Jesus is the Christ: There∣fore he cannot be the Antichrist.

I will but open this Text, let others apply it; in the Text you* 1.17 have the Antichrists title, he is the liar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Therefore he is called the false prophet, Revel. 19. and Revel. 13. 14. he is said to deceive the inhabitants of the earth by his signes, which Matthew 24. expounds lying wonders. The Antichrist is the great liar, which implies two things. 1 That he is one that apostatizeth from the truth, and fights against that truth he professeth. He is an apostate professor (as I may say,) to lie, is to go against the con∣science; mentiri est contra mentem ire. He speaks that with his tongue that his heart is an enemy unto; Therefore Antichrist, Revel. 13. 11. speaks as a Dragon, i. e. as the Dragon spake to Eve in Paradise, every word against his conscience, not one true word,

though every word full of flattery and false promises and preten∣ces. 2 It implies that he is the great Covenant-breaker. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Piscator observes) is fidem datam violare. Thus you have Antichrist by his title [the liar] the eminent, hypocriticall Christian-professing apostate who violates his faith and alle∣giance.

2 Here is his sin, the great lie that he tells to the World, and that is, He denies Iesus to be the Christ.

Observe the Apostles stile, in setting out the Antichrist in this place, who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the learned, signifies fidem authoritatémque detrahere: in Matth. 10. 33. and Act. 3. 13, 14. and Matth. 27. 28. it signifies a treacherous, rebellious, un∣naturall revolt from ones lawfull Prince, accompanied with such malice against his person, that they rest not satisfied but in his blood and utter destruction▪ Thus the Jewes are said to deny Christ: and in Heb. 11. 24. it is used after such a sense, Moses 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he refused to be called the Sonne of Pharaohs daughter. He cast off his mother, he scorm∣ed to be called the son of an uncircumcised Egyptian, he would be no longer her son, nor would he do homage to her as a mother. In this sense the word in this place is to be taken; thus the liar is the denier of Iesus to be the Christ. These words carry more in the sense then every man perceives; the most men understand it of denying the Lord Jesus to be the true Messias. But if this be the Character of the Antichrist, then there are ten thousand thousand Antichrists in the World; all the Turks and the Iews are the An∣tichrist: and therefore we must look for some further meaning in these words.

He denieth that Iesus is the Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the anointed. He (as much as in him lies) rebels against, and destroys Christ, that de∣stroyes the Offices of Christ; but the Propheticall, Sacerdotall* 1.18 and Kingly Office, which makes Jesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the anointed, this Antichrist denies, i. e. treacherously, rebelliously, un∣naturally, and maliciously destroys; Ergo he is the liar, i. e. the false prophet that deceives, and that great hypocritical professor, but malicious apostate, the Antichrist, who, by his denying of the anointed Offices which represent the Deitie on earth, is said to deny the Deity, both the Father and the Son, all Supremacie.

Herein he speaks great words, (saith Daniel) against the God

•…•…f gods. So that that which gives the esse forma•…•…e to the Antichri•…•…t* 1.19 is the s•…•…aying of the Witnesses, and exa•…•…ting himself above them; as these with other Texts make it manifest. Or thus (in Christs own words) the Antichrist denies the Father and the Son, in separating from the Ministery of Christ, 1 Iohn 2. 19. That's the great mark of Antichrists followers, who in despising the Ministers sent by Christ, despise both the Father and the Sonne, and in rejecting of them reject the Father and the Son, Matth. 10. 40. Luke 10. 16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that se•…•…t me, i. e. both Father and Son.

And thus you have him set forth under the title of the man of the sin, in plain terms, the murtherer of the Witnesses.

The second name given to him [the son of the perdition] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ In this title there is (say the learned) an Hebraisme, whereby is meant: 1 Passively, one destinated to destruction, as Matth. 23. 5. 2 Actively, one that is a destroyer of others.

Take what others say of this son of the perdition.* 1.20

He is passively so (saith Gualther) because he apostatizeth from Christ. And he is actively the son of perdition, because he cau∣seth others to apostatize from Christ. The self-same sense and expression the Scholiasts have upon the same words.

Estius observes upon both the expressions [the man of sin▪ the son of perdition.] First, he is the man of the sin; and then, the son of per∣dition: his sin assuredly brings his ruine.

But why the son of perdition? the learned answer, that it is an Hebraisme, and signifies as much as perditissimus, & perditioni na∣tus ac devotus: aliorúm que pernicies, pestis & exitium. Zanch. But possibly, he may be called the son of the perdition, in regard of his nature and quality; as also in regard of the time of his appear∣ing; he is the son, this correlate tearm implies a father; now we shall finde his father, if we look but out of what wombe he came, Revel. 11. 7. he came out of the bottomles pit; & who hath the power or key of the bottomless pit, but the Star faln from heaven? Revel. 9. 1. and that is generally by the learned'st Protestants concluded to be the Popedome, who after it had opened the bottomlesse pit, and let out all its locusts, those monsters that poisened Nations, and caused the Western Church so foully to apostatize, (for that's the meaning of the 10 first verses of Revel. 9.) the last that ap∣pears is (v. 11•…•…) a King, whose name is in Hebrew Abaddon, and in Greek Apollyon, that is to say, a destroyer. This King most pro∣bably

is the Antichrist, the son of perdition: and my grounds are for it, because (as I said before) his originall is one and the same that Antichrists is, his end is the same, his titles are the same, and the time of his appearing is at one and the same time: a word on each. 1 His originall is the same; in Revel. 11. 7. he is the beast of the bottomles pit. 2 His titles are the same; for here he is also call'd King, and so (Revel. 11. 7.) [beast] implies, as Revel. 17. 8. there the same beast which ariseth out of the bottomlesse pit is called the eighth, (that is, King, say the learned) so that his titles are the same. 3 His time of appearing is the same▪ for here he appears the last viper of the Popedome of Romes hatching; and so he appears in Revel 11. 7. after the witnesses have finished their testimony: and in Revel. 13. after the beast of the Sea hath tyrannized in his day: and in Revel. 17. he is called the eighth beast, bearing up Rome, when she is going to ruine; and Daniel 7. calls him the little horn, the last which riseth up after the ten. It is supposed by some, upon very good grounds, that that King Apollyon, Revel, 9. 11. is brought in abrupt∣ly there, or should be within a Parenthesis, as not relating to the next following verse, but set down in the end of the Vision of the Roman Apostasie, to note, that this King Apollyon is to appear in the latter end of the Apostasie, being the Antichrist that slays the Wit∣nesses, therefore Apollyon: & the eighth King, Revel. 17. therefore King Apollyon; & he is to go to perdition at the great battel, Revel. 19. therefore Abaddon. 4 His end is the same, for in Revel. 17. 8, 11. there twice he is said to go to perdition; and twice mention is made in Dan. 7. of the destruction of the little horn, which is the same beast; now if this King be the Antichrist, then Pauls son of perdition hath the Pope for his father: and hence perad∣venture he is called the son. This son of perdition may well be called the son of the Pope, if we look to the resemblance that is betwixt the father and the son.

The Pope, the father, pretends to exceeding much piety and godlinesse; and so doth the Antichrist, the son; therefore the Antichrist is called the false prophet, and Paul (2 Thess. 2. 9.) calls him, that person that comes with power, and lying wonders, and signes, and all deceivablenesse of unrighteousnesse; insomuch, that if it were possible, the very Elect would be deceived by him▪ and his followers: and then in his tyranny over the Saints he much re∣sembles his father the Pope; for the Popedome drove the true Church out of Rome, which was once the purest Church, and the

famousest in the World, and drove it into the Wildernesse, and caused the Witnesses to sit in sackcloth, that is, in the poorest, lowest, vildest, and most abject state. The Popedome secluded the Emperours of Rome from their right of Dominion in Rome, and hath made them sit in sackcloth: mistake me not; for by the Emperours of Rome I do not mean the Emperours of Germany, no; they are as excentrick and as unlawful in their constitution, as the Pope himself, who is Pope by the election of his own creatures; there will be found in the world one day one that hath a lawfull title to the Empire by succession, whose predecessours had their title founded upon a lawfull Conquest. Now, as the Pope the father (together with the Eastern Apostasie) drives the succes∣sors of the lawful Emperour of Rome into the wilderness, which is the true Churches place (observe that Revel. 12. 14.) so in that place the Antichrist slayes the witnesses; that is, the lawful an∣ointed ones of God, who finish their testimony to the truth a∣gainst the grand apostasie and usurpation of Rome: and after he hath slain them, usurps their power and authority: just like the Pope, when he had drove the Emperour out of Rome, seated himself in his throne and authority, and trampled under feet the Ministery of Rome, that neither Synods nor Censures of the Mi∣nistery were of any force, except such as were of the Usurpers faction, and cried him up for a Saint and a petty god. Herein the Antichrist, the son, is also like the Pope, his father. Hence from the resemblance of their tyranny in Revel 13. 12. the beast of the earth, (which is the son of perdition Paul here mentions) is said to ex•…•…rcise the power of the first beast before him.

Or he may be called the son; because, as a son is born to be a support to his father in his old age; so is this son of perdition destinated to bear up Rome in her old age, when she is neer her grave, going down to destruction Hence the Antichrist is seen to carry Rome, (Revel. 17. 7.) the woman with seven heads and ten horns: when (v. 1.) her judgement is seen in a vision; whence I conclude, the Antichrist riseth long after the •…•…ope, and doth at that same time appear in the world, when the Judgement of Rome is neer at hand,* 1.21 & this is the opinion of the most of the Fathers; for Iohn in Revel. 11. 7. sees not this bettomless pit beast until the Witnesses had finished their testimony, nor doth he see the beast of the earth (which is the same beast of the bottomlesse pit) untill (Revel. 13. 10, 11.) the beast of the Sea, which had led captivity, was going

into captivity, and then appeares the beast of the earth, and up comes his new Government and Tyranny.

Nor is the beast of the bottomlesse pit (Revel. 17. 8. which is the eighth (Verse 11.) seen carrying the woman with seven heads and ten horns, until the judgement of the great Whore is seen, Verse 1. so that there is great ground to believe that this son of perdition ariseth after the Apostasie, and appears in the World a∣bout the time when the Apostasie shall be ended, that is, when God shall throw down those usurpers in the Churches, and usurp∣ers in those States which have bin the cause of the Apostasie, when God shall ruine all those irregular Orders (as I may justly call them) in the European Churches; and a•…•…l those tyrannicall and false Governments, which are got into those States which pro∣fesse Christianity, and shall raise up his Witnesses, which shall pro∣mote the truth of the Gospel both for doctrine and worship; about this time shall the Antichrist appear, i. e. immediately before this time. But we leave this sense.

We come neerer to the literal and general sense, and (as 'tis con∣ceived) to that which the Holy Ghost alludes unto. The Antichrist is called the son of perdition, by way of allusion to Iudas, who is* 1.22 called the son of perdition, Iohn 17. 12. which gives us this notion, that as there arose a son of perdition to betray Christ the lawful Monarch of the Iews, and hereby brought a dreadful curse upon the Church and State of the Iews, so as that the Gospel departed from them and went to the Geneiles; so there shall about that time (when God will cause the Gospel to go forth to the Iews) ano∣ther son of perdition arise, which shall betray to death the only true Christian Monarch in the World, that so the Romish Gentiles Epha may be full, and God may bring upon them the judgements written, and restore again in their ruine the twelve Tribes, to their ancient possessions. This son of the perdition is he that slayes the Witnesses. Therefore, saith Ambrose Catharinus, he is like Iudas, Eximio námque mo•…•…o talis erit, qui tantum audebit: he is exactly like Iudas in his sin, in his eminent profession of religion, and his pro∣digious ends, malicious, covetous, sacrilegious, treacherous at∣tempts, and hypocritical politick practises in the accomplishing of those ends To conclude, let the words explain themselves: The man of the sin, is the son of the perdition. i. e. he that commits the sin of sins in the Gentile Church, is the son of the perdition, (that is, actively) of the slaying of the Witnesses. So that the person gives

us the knowledge of the sin, & the sin gives us eminently to know the person, and this shall be the making naked, manifesting, or laying open to all the world the man of the sinne, the son of the per∣dition.

CHAP. III.

WHo opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sus in the Temple of God, shewing himself that he is God.

This verse gives us a description of those actions which give the esse formale to the Antichrist; for 'tis not the person, but the sinne makes the Antichrist formally so to be. This text is Anti∣christ's looking-glasse, wherein he may see himself face to face.

His prodigious sin is the slaying of the Witnesses, and this is the sin which the text sets forth.

In the words there are three generall parts. 1 Antichrist's acts. 2 The object of these actions. 3 The end of his acts.

1 His acts are set forth under two names or titles given to him. 1 He opposeth. 2 He exalteth himself.

2 The objects of these actions are, 1 All that is called god. 2 Or that is worshipped.

3 In the end of his actions we have, 1 The ambitious aimes of the Antichrist laid open, 'tis to make himself supream. [So that he as God] there's his Supremacy. 2 We have the place where Antichrist makes himselfe King and Supream, and that is in the Temple of God, in the true Church of God [Sits in the Tem∣ple of God.]

3 We have also his kinde of title to all this greatness, described [shewing himself that he is God] 'tis a self-created title that he hath to his Supremacy: he shewes himselfe, he displayes his own colours: the meaning is, he is an Usurper, he hath no title, but what he gives himself.

[Who opposeth and exalteth himselfe,] so our Translation renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza translates it [sese opponens] the Vulgar, [qui adversatur] the Syriack, [qui adversarius] the particle [•…•…]* 1.23 is restrictive in this place; and therefore the expression is to be considered absolutely, [that person opposing, or the adverse per∣son.] The word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, contra jaceo; it

alludes to souldiers lying in siege against a Castle, who lie close in their trenches against it; so doth the Antichrist lay a siege against the Witnesses, watching for an opportunity, to surprize them, and bereave them of their power and glory. The word answers (saith Grotius, Zanchie, and Beza) to the word Satan in Hebrew, which signifies an adversary, as they prove. This turns us to a text which gives us a view of the Antichrist, (Zach. 3 3, 4) and the Witnes∣ses in filthy garments, and the Lord rebuking Antichrist, who is there twice called the adversary▪ in the rebuking of whom there is a fair Miter put upon Ioshua the high Priests head, that is, the Witnesses are called up to the Throne; but this text will require much time to clear, and therefore at this time I passe it by.

We will take it as 'tis byassed the other way by Commentators, and so the expression, (as that next before it) alludes to Iudas: saith Chist, Have not I chosen twelve, and one of you is a Devil? and why a Devil? but because he proved a traitor to his own Master, and an hypocriticall cunning traitor against him; so doth Anti∣christ against his Liege Sovereign.

To conclude, he is most probably called the adversary, because he is the opposer of the Lords anointed ones; hence the learned call him the Antichrist, because Christo ex diametro oppositus.

[And exalteth himselfe,] these two expressions turn us to two texts, which two texts describe the Antichrist (say the most of the most learned) Commentators) in Dan. 11. 35. Revel. 11. 7.

In Revel. 11. 7. he makes war with the Witnesses, & overcomes them; here in opposing them, he makes war with them; & in over∣coming them he exalts himself above them; and in Dan. 11 35. you have Pauls words, He shall exalt himself above every god, (i e▪ saith Brightman) above every Magistrate; in Rom. 13. 2. he resisteth God, that rebels against Magistracie: Oh this is Antichrist, 1 Ioh. 2. 19. 22.

Thus you have the Antichrist's actions described, he opposeth and exalteth, that is, he maketh war and overcometh.

Now you have in the next place the objects of his actions, or the parties whom he doth oppose and exalt himself above.

Above every one that is called God. Some Greek copies have it, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supra omnem, above every man that is called god: other copies read it [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] supra omne, above every thing that is

called god; the Syriack Interpreter reads [supra omnem] Beza* 1.24 saith, utrovis modo legas, you may read it either way.

Grotius reads 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here the Papists and the Protestants fall foul upon each other; the Protestants say, this is meant of the Popes usurpation in his trampling upon Kings and Emperours, and trampling upon Gods Law, and usurping a power even above Christ in his indulgencies and pardons.

On the contrary, say the Papists this cannot be; for (say they) Antichrist must deny Christ: oppose God and Christ, and be ac∣counted and worshipped as God and Christ: But the Pope will not be worshipped as Christ, for he believes in Christ and worships Christ: so farre is he from denying Christ: Therefore he is not the Antichrist. But if this were all the defence the Papists could make, for ought I know the Pope will still remain Antichrist. For there was never any professor of Christ ever lifted up his head so high against the Lord and his Christ as the Popes have done, except the Antichrist. But to answer their Argument, we utterly deny that the Scripture holds out any such thing, as that Antichrist in open words denies the Deity, or that he requires di∣vine worship as a god, or that the Iews shall worship him as their Messias. There is no such thing as they affirme of Antichrist to be found in Scripture: the two main Scriptures which are brought to prove it, are the Text we are upon, and that of 1 Iohn 2. •…•…2. The last we have already opened; this Text in hand we shall open by Scripture, and cleer its sense from all those aspersions call upon it.

[Against every one who is called god.] Grotius well observes on this Text, that Paul would not have us believe that those* 1.25 a•…•… gods of whom he speaks; therefore he adds (saith he) the word [called]

That it cannot be meant of the Deity in the letter, is past question; for who can exalt himself above him? nor can it be meant of his endevours to exalt himself above God, so as to assume the worship of a god; for it is contrary to that Text (which many learned Divines hold is literally meant of Antichrist) Dan 11. 38. (and the most understand it of Antichrist in the Type) where the Antichrist is said to worship the god of forces, or the god Mauzzim. Now how can this agree together, that he should exalt himself above eve∣ry

god, assume divine worship as a god, and yet in this state wor∣ship* 1.26 a god? A quick-fighted Father of the Roman Church, seeing into what absurdities this foolish opinion would bring him, endea∣vours to salve it thus; saith he, Antichrist although he would be worshipped as a god publikely yet privately he worships the De∣vil his god Mauzzim, because by his help and strength he ob∣teined all his victories. It may be that this answer may satisfie those of the Roman Church, which live by an implicit faith; but it can never satisfie any rational Protestant, for these two reasons. 1 Be∣cause he hath not an iota of Scripture for his opinion. 2 He hath not so much as probability in his assertion; therefore I leave him, & passe to the other extream of the Protestants, who make this one of their arguments to prove the Pope the Antichrist. But that this cannot be meant of the Popedome, or Pope wil be sufficiently cleer to every unbiassed Reader, as I doubt not, but in part already it is, by what hath been writ to this effect in this Treatise.

He against whom the Antichrist opposeth himself, and exalts himself above, is the Supream Magistrate, Supremacie in the State, or the Monarch, and those authorized by him; in the Govern∣ment these he opposeth.

These are (Psal 82. 1, 6) called gods, and in Exod. 4. 16. and 7. 1. Moses the first Monarch of the Common-wealth of the Hebrews is called a god▪ See I have ma•…•…e thee a god unto Pharaoh, and unto Aaron thou shalt be a god. This is spoken of Moses; and here the title God is given to those whom the Antichrist opposeth; what doth this tell us but that it is one of the sons of Oile, one of the Witnesses, which Revel 11. 6. have power like Moses to turn wa∣ter into bloud I need say no more in confirmation of it, it is the sense of several Learned Expositors.

[Or that is worshipped] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Erasmus, Beza and Vata∣blus translate it [numen] divine power, others [cultum.]

The Sy•…•…tack, Ierome, and Tertullian, read [religio.]

The Vulgar (which our Translators follow) renders it [quod colitur.]

The word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to reverence religiously; the word is a comprehensive word▪

'Tis by very learned men conceived to come from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which comprehends those things in Religion, to whom reverence & worship is due, so that it not only comprehends 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (Acts 17. 23.) the forms of Worship in the Church, which e∣very

devout Christian reverenceth; but the Administrators and Dispensers of those formes which are the Ministers of Christ:* 1.27 which the Apostle enjoyns, 1 Thess. 5. 13. To have in double honour for their works sake, for Religions sake, for the Gospels sake; so that the object of Antichrists actions are not onely Magistracy in the State, but Ministery in the Church. He not onely opposeth and exalteth himselfe above and against the Civil, but the Ecclesiastick Power and Government; he not onely changeth the times and lawes of the one, but of the other also; and what is this but the slaying of the Witnesses? the two Witnesses: this makes him the man of the sin, the son of the p•…•…rdition.

Next we have the end of his acts.* 1.28

[So that he, as god, sits in the Temple of God, here is also the place where he acts these things, 'tis in the Temple of God, that is, the Church of God, the true Church of God, where the Go∣spel-Ordinances and Gospel-Officers are of Christs ordeining, there doth this Antichrist (when he hath pulled down the supream Monarch, & all those Magistrates that depended upon his Supre∣macie, and where he hath opposed and exalted himself above and against all formes of worship, and right Dispensers of those formes) seat himself as god, that is, as supream Head and Mo∣narch* 1.29 over all those Countreys and places where he hath thus made war, and overcome; and this the Holy Ghost tells us is in the Church of God, which he calls the Temple of God: so that the Reader, if he will, may easily finde in what place of the world the Antichrist is to arise that slayes the Witnesses.

[〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so far forth] This adve•…•…b is very Emphaticall, implying that the drift of his prodigious acts in slaying the Witnesses, is that he may make himself the Lord possessour of their power and greatnesse, of their estates and revenues.

[〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Temple of God] 'tis very absurd, to say that this Tempse (as the Papists affirm) is the Temple of Ieru∣salem, for the Temple is destroyed at Ierusalem, never to be builded again; and the Papists confesse that the time of this Antichrists appearing in the world, and sitting in the Temple of Ierusalem must be in the end of the Roman Monarchy

We must therefore expound [Temple of God] as the Apo∣state expounds it in other places, the Church of God; and s•…•… the most judicious of the Papists expound it: and generally all the Protestants so expound it, fetching their warrant not onely from the Fathers, but from the Scriptures.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because this is Gods habitation, he* 1.30 dwels there, so that the Antichrists seat cannot be Rome, that apo∣state Church, but that Church where God in an especiall manner dwels in the purity of his Gospel-Ordinances.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sits as God: here [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is very Emphaticall, implying thus much, that he is but an usurper, he is not really nor rightfully the supream head, he is but a would-be-King, and an insolent usurper of what he possesseth: he sits as God, God is here to be expounded as before, he opposeth and exalteth himselfe above every god, that is, Magistrate, and here he sits as God, that is, as supream Head, Governour, or Monarch in the room of them he threw down: and all this in the midst of the Church, the truest and purest Church.

Augustine hath a prophetick glosse upon this text, he conceives by sitting in the Temple of God, is meant, his domineering and insulting in a Church-way, as if he and his followers were the on∣ly true Church, the only Saints, and all others but in the dark, foolish professours, and far short of him and his followers in point of Saint-ship.

Some Books for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the people of God; so that he, as God, sits upon the people of God; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a word▪ is in populum; this reading doth neither con∣tradict the precedent, nor the following sense, but rather confirms it, shewing that the Antichrist shall sit as Monarch over and a∣gainst the people of God: therefore Dan. 7. 25. he is said to weare out the Saints of the most High, and to change their times and lawes; and they are said to be given into his hands: i. e. to be delivered up to his Tyranny for three years, and the half of three, in which time he shews himself, as if he were the sole Monarch of those Kingdomes, which the true Professours of the Gospel do pos∣sesse.

[Shewing himself that he is God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the vulgar ren∣ders it ostendens, so our Translators render it in English; Erasmus reads it ost•…•…ntans, boasting or bragging. Beza reads prae se ferens, pretending, (I may so translate it.) The Greek word answering to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mor•…•…h, which in English is, making himself to appear [that he is God] that is, that he is in the power and authority of them whom he did subdue, which are called gods▪ the supream Governours; he sets himself out to be the Supream: 'tis a sel•…•…∣created title and power that he hath; none in lawfull authority

gave him any such great authority, but he takes it to himselfe; so in Dan. 11. 36▪ he exalts himself and magnifies himself; 'tis the Kingdome that he seeks for himself; self-promotion is his end, that he may be mighty in the eyes of the world; he makes him∣selfe god, i. e Monarch.

Some read▪ [tanquam sit deus] as if he were god, that is, de∣monstrating to the world by his imperious acts, that he is no lesse then an absolute Monarch, he is no whit inferiour to a King in power, therefore he is as a King; and this he makes the World to know by his actions; therefore (saith 〈◊〉〈◊〉) Paul doth* 1.31 not say, saying, but endeavouring to make it app•…•…ar that he is su∣pream; his actions shall tell the World what he is, n•…•…t his words, for his words are smoother then oil, therein he is like the Pope, the first beast before him, Revel 13. 12.

CHAP. IV.

REmember ye not, that when I was yet with you, I told you th•…•…se* 1.32 things?

The most of Expositors passe by this Verse, as being plaine and easie to be understood; and so it is: therefore it should be observed.

There is nothing difficult in the Copies, or the Translators of them

Za•…•…chie saith no more of it then this, which is just nothing; Hic ver•…•…us nihil habet obscuritatis. In the like manner do the rest ride p•…•…st over it.

This Text is like a two-edged sword in the hand of Paul, that spirituall hampion, whereby he divides asunder betwixt the se∣ducers and the seduced.

A man would take this Text, prim•…•… intuit•…•…, to be very abrupt∣ly brought in; that in the very middle of a prophec•…•…e of such mighty importance, he should bring in such a parenth•…•…sis, se•…•…ms harsh; but ô the wisdome and prudence of this mighty man! or rather of the mighty Spirit of God in this Apostle!

There is that vis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or kinde of formative vertue here in Pauls words, whereby each faculty of the soul (that by Hereticks had been alarumed and routed) is rallied again, and put into a stronger posture thenever, to withstand the enemy.

This Text confirmes the truth of his Doctrine, confutes their sluggish, ignoble demeanure in not searching the Scriptures, like the Bereans their neighbours, and re-establisheth them in the truth, by putting them in minde how that it was nothing but that which he had taught them, and they had received for truth be∣fore: Hereby Paul confounds the Hereticks and Seducers. Thus comes Paul, as the Sun, which at once dispelleth darknesse, and administers heat, light, and refreshment.

Remember ye not? Interrogatio haec, quandam reprehensionis speciem prae se fert, saith loyall Bradshaw the Divine upon this Text.

Remember ye not, that when I was yet with you I told you these things?

All errours and heresies in a person or a constituted Church, (such as that of Th•…•…ssalonica) arise either from wilfull wicked∣nesse, or ignorance; and that ignorance ariseth either through carelesse negligence or forgetfulnesse; either from neglect of learning and understanding truth or through forgetfulnesse of those t•…•…uths they had been taught: this was the Th•…•…ssalonians fault, the Devil had picked the jewel of truth out of the Cabinet of their memory; that now any shining stone was imbraced as pre∣cious, never regarding whether it were true or false.

At this great losse comes Paul with the lost Jewell, and restores it to its former Cabinet; he returns it again cum paterna exprobra∣tione l•…•…niter eos cast•…•…gans [Remember ye not?] Old truths forgot pre∣sage much 〈◊〉〈◊〉 to ensue upon the peccant Churches or persons: 'tis like slipping Anchor in a dangerous sea; this Church rode safe at Anchor against all the windes and storms of heretical doctrines whiles they kept in memory Pauls truths; but having cut that golden Cable, on a sudden that Church was dangerously driven amongst the Rocks, and now in this storme comes Paul like ano∣ther Saviour, walking upon this troubled Sea, ch•…•…ding these windes, and bidding them be still; he brings them once again unto an An∣chor, by remembring them of what truths they had forgot: hap∣py Thessalonica that had such a Pilot in such a stresse. This Text is the sheat-Anchor, which staid the driving ship of the Church of Thessalonica: they had heard Paul in person preach of the grand Apostasie, and the comming of Antichrist, and of th•…•… great let untill the time of Antichrists appearing; and how all these must be fulfilled before the day of Judgement; but they had forgot all this, untill Paul had remembred them: 'tis cer∣tainly

an excellent piece of divine policie, in a time when a Church hath •…•…lipt the anchor of old truths, and is tossed to and fro with heresies, to minde them of old truths; for all errour in the Church (as we said) is either caused through forgetfulnesse or wilfulnesse: as for wilfull Apostates they are past cure, without infinite mercy, and an extraordinary divine arme stretched out, they are misera∣bly ship-wracked to eternity: but as for forgetful apostates, what better remedie can be brought for their recovery then bringing to their remembrance ancient truths from which they have swerved? What makes so many eminent professours in these our dayes turn Apostates, but onely forgetfulnesse? their fear and care of their persons, families, and estates, hath made them forget their Bap∣tismall, Sacramentall, Nationall, Personall Engagements. This sin of forgetfulnesse caused some (who went to prison triumphing like Martyrs) to return from prison sneaking like Malefactors; they forgot Solomons words, Prov. 4. 6. and a greater then Solomons, in Matth 16. 25▪ 26. and 19. 28. and Revel. 21. 7, 8. and 2. 7, 17, 26. and 3. 5, 11, 12. In truth, such was their forgetfulnesse, through fear, that they forgot their own Epistles. Poor souls, I pity them, and pray that either they may remember themselves, or others may quite forget them: let their shamefull acts never be publish∣ed in Gath. Mark 8. 18. Do ye not remember?

The Apostle proves the truth of his Doctrine both from an o∣cular and auricular demonstration: they had seen him in person mainteining it, & with their ears received it formerl•…•… •…•…or a truth; so that the Apostle drove them to this Dilemma, either to be qui∣et, and establish themselves in the truth, by rejecting those sedu∣cers, and their doctrines; or to proclaim to the World, that they were Apostates, in forsaking the Light and the Truth which they once imbraced.

CHAP. V.

ANd now ye know what with-holdeth, that he might be revealed in* 1.33 his time.

This Text is neither plain to be read, nor easie to be understood.

Some of the Fathers have onely this dark Comment upon it, that they understand it not. Hereupon some as darkly say of this Text, that Pauls intention was not to be understood by any but

the Thessalonians. Venerable Beda, and Dr. Estius ingeniously* 1.34 confesse they understand it not; and several others, (though not in words) in their works professe as much; I pray God I be not one of them▪ I am the likeliest of all men; If I am, 'tis not for want of search; For Hagar, I think, did not search more for a Fountain then I have done for a Stream naturally flowing from this profound Well, yet am still exceeding thirsty.

The Text it selfe is an inference drawn from a double reason in the premisses: The inference is, that now they knew what hinder∣ed the appearing of Antichrist, and the grounds of his inference are from v. 3, 4, 5.

1 There shall be a generall Apostasie, v. 3. before the man of sin be revealed. 2 That man of sin before he comes to be formally the man of sin, must (v. 4) stay the Witnesses: and this was no strange or new doctrine; for v. 5. he had preached it to them be∣fore: so that from this double Demonstration, he in this Text concludes with a confutation of their former preposterous con∣clusions; for the forme of the Apostles speech is Elenchicall;* 1.35 they concluded that the day of Judgement was at hand; No such matter, saith Paul, for the generall Apostasie must continue a cer∣tain space first, and then must come the man of sin in the end of that, and he must slay the Witnesses; and this you may remem∣ber I taught you; therefore now certainly you cannot but know what lets the Antichrists appearing since you have been double taught it; (viz.) that of the generall Apostasie, which God by his revealed decree hath ordered first to be; and then the slaying of the Witnesses, the overcomming and suppressing of that Ma∣gistracy and Ministery which upheld Gods holy Ordinances in their purity ▪ for the Apostasie did but drive the Witnesses into the wildernesse, where the Antichrist in the end of the Apostasie findes them and slayes them. He opposeth and exalteth himselfe above all that is called God, i. e. Magistracie; or that for Religi∣ons sake is reverenced, (for so much the Greek word imports) that is the Ministery, which for their works sake are to be had in dou∣ble honour.

The Apostle draws an argument à 〈◊〉〈◊〉 impedimenti, that the great let must be the two Witnesses; for they are the mountain which stand in the Antichrists way, all his war is with them, and all his Tyranny is over them, and their Subjects. I cannot finde in all the Scr•…•…pture what should be

the great let but the two Witnesses; 'tis they that have fire in their mouths to devour their enemies; they have power to shut heaven, and power over waters to turn them to blood; these all* 1.36 are but expressions of their prevalencie with God against their enemies, those Antichristian enemies, which persecute them into the Wildernesse; and hence it is that Antichrist, Revel. 11. 7. makes war with them: by which 'tis clear, 'tis a Nationall Church under a lawfull Magistracy and Ministery, which are in a capacity of le∣vying war against the Antichrist; that by the way, chiefly obser∣ving this, that they are the Antichrists let. And v. 10. They that dwell on the earth, i. e. Antichrists followers, they rejoyce and make merry, and send gifts one to another; and what's the matter? be∣cause those two Prophets tormented them that dwell on the earth, that is, those Antichristian factions; they, i. e. the Witnesses kept down Antichrist with his followers; therefore these rejoyce for their slaying.

I very well know the diversity of opinions on this Text:

Some and those of the Eastern Churches conceive the great let is the Spirit of God, whose powerfull influence in the Gospel kept Antichrist under. This in some sense is true, yet not in oppo∣sition, but confirmation of that opinion of the Witnesses being the great let; for what Mediators doth the Spirit make use of betwixt his Majesty and men but only the Witnesses? Moses and Aaron were thus his Mediators. Others say, the great let is the decree of God: this in some sense (though not in theirs) is true; for there are no events but what fall under Gods decree: but we speak (and so doth the Apostle) of the second, not of the first causes. Others say, the doctrine of the Gospel, was that great let which kept Anti∣christ from appearing. This opinion is not totally to be rejected, as contrary to that opinion of the Witnesses; for the doctrine of the Gospel going forth of the mouthes of the Ministery, and guar∣ded, backed and defended by the sword of the Magistracie, is that that would have kept Antichrist from rising; but here is the mischief, Antichrist by his policy divides Magistracie and Magi∣strates, and Ministery and Ministers: and thereby ruines both. And this is one signe of Antichrists comming; for he divides a Kingdome against it self, and friends and families he divides a∣sunder. But I digress.

Others say, the let was the Paganisme of the Roman Emperours, which untill removed hindred Antichrist from getting into the

Throne. 'Tis true indeed, Antichrist must be one that professeth Christ, not a Heathen, nor profest Atheist, as the Papists say: but Paganisme could not be the let; for the Antichrist is not tied to the Roman Throne, nor was Atheisme to possesse the Roman Throne, until Antichrist came. The general opinion of Expositors is, that the Roman Empire is the let: this is the opinion of the Fathers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, say the Scholiasts, and they speak best and truest; and to this many learned and pious Protestants consent. I do not love to stretch out contra torrentem brachia, as here I must in contradicting this opinion: if they mean the Heathen Roman Em∣pire, it cannot be; for that was long since ruined, and then Anti∣christ must by all the Fathers opinion be long since ruined also, he being to continue in his tyranny but three yeers and an half, as they say, if they mean the Roman, Christian Empire (as Carthus. Bruno affirms) in some sense it is true; for the Christian Magistra∣cie of Rome did doubtless hinder much of the Antichristian pride from rising. Yet this cannot be true in any sense, unless we will grant (which I think may lawfully be granted) that the lawful Emperour of Rome by the Apostasie was drove (Revel. 12.) into the Wilderness, where he did in sackcloth, i. e. in a clouded, obscure, remote place and state continue, and in that state kept the Anti∣christ from rising. Upon the overcomming and depressing of whom the Antichrist arose: if this be granted, it falls into the lap of that opinion of the Witnesses, being the let of the Antichrist, and in all probability we can then point at the place and person both of the Witnesses, and the person that slayes them, and where; but we forbear, it being not to do.

Others say, the grand Apostasie did let and hinder the Anti∣christ from appearing. This also in some sense is true; for the grand Apostasie is to precede the Antichrist, and so Antichrist was not to be untill towards the end of this Apostasie: but this Apo∣stasie in its own nature did no more hinder the Antichrist, then the father hinders or lets the birth of the son, because he is ordei∣ned to be before him; or then the horses let or hinder the Chari∣ots appearing, because they go before it, and it comes after: the grand Apostasie is the begetter and the drawer on of the Anti∣christ, not the hinderer of it; and therefore that (as v. 7. clears) cannot be the great let of Antichrist; but (as we have said) the great let must necessarily be (as in verse 4.) him whom the Anti∣christ doth oppose, and exalt himself above; and those, (Revel.

11. 7. and 10.) which he overcomes and kils, and they rejoyce that the old tormentors are removed which did oppresse them and keep them under; therein keeping Antichrist from rising.

There is one opinion, which I forgot, I finde it but in one* 1.37 Author, and besides himselfe I think it scarce ever entered into the heart of any Expositor: he holds, that Paul by the let here doth not mean that which hindered Antichrists, but Christs ap∣pearing. This opinion is distant toto Coelo from all other; but that neither makes it truer or falser, onely stranger. But to this o∣pinon we answer, that it is not to be received, because it is contra∣ry to the scope of Pauls words, and to the method; 'tis contrary to the scope of the matter, which in verse 4. and verse 7. treats of Antichrists rising, revealing, and reigning, and that which hinders him; so that [he] in verse 6 hath relation to [he] in verse 4. as [that wicked] in verse 8. hath relation to [he] in verse 4. also.

We will once more touch upon this Text, to see what may (by Gods grace) be drawn from the method and the words.

The Text (as we said) is Pauls inference from what he had laid down in the premisses. In this inference we have the repetition of* 1.38 his Argument laid down in verse 3, 4. In verse 4. there is the let, which is all that is called God, or is religiously reverenced: and in verse •…•…. the man of sin to be revealed in his time, viz. after the aposta∣sie. Now, saith Paul, ye know the let that keeps Antichrist from rising before his time; before he appear in the world, the Wit∣nesses must be 1260 dayes in the Wildernesse; and they keep An∣tichrist that while from appearing in the World. He shall not ap∣pear untill the Witnesses have finished their testimony; this Paul clearly holds out in this Text to us; and then he ariseth, and opposeth, and exal•…•…eth himself, or makes war, and overcomes them: nothing more clear then this. Therefore Paul in verse 3▪ and Iohn in Revel. 11. puts the Antichrist after the grand apostasie, which argues the same truth; for so long as the apostasie conti∣nues▪ so long are the Witnesses in sack-cloth, Revel. 11. 1, •…•…, 3.- So that Antichrist's being placed after the apostasie, is as much as his rising when the Witnesses have finished their testimony: 'tis all one.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: some learned men say 'tis put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifies to let or hinder, and in this sense Ambrose, Aquinas, An∣s•…•…lme, Cajetan, Aretius, and very many others interpret the word. Others say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is as much in signification as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

which is the obteining of the desire. Others translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.39 tenere, so Paul useth it, 1 Thess. 5. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Keep or hold fast that which is good But the word properly signifies a powerfull and over-prevailing force in withholding that which would otherwise prevail; so the Witnesses by their government and discipline (whiles united) kept Antichrist from rising, that is, from acting his rebellion, and treason, and blasphemy.

CHAP. VI.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he might be revealed. The Syriack* 1.40 renders it, quin reveletur.

This word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ierome thinks is a new coined word, ta∣ken out of the Septuagint mint, who did frequently coine new words to set out such rare mysteries as they found in the Scripture; his reason is, because he findes not such a word amongst all the Heathen Authors.

The word signifies to unvail a hidden thing: therefore the Revelation (in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is so called, because there the mystery of ruining the Pagan Empire, and the mystery of the grand apostasie, and the mystery of the Antichrist, and the mystery of Christs comming to raise up the Witnesses, •…•…uine the Antichrist, Rome, and the Devil, and convert the twelve Tribes to the Gospel, is all revealed to Iohn therein.

But this word seems to me to import something more, viz the revelation of some choice secret, which the world shall be igno∣rant of; it shall be hid from them, and onely reveal•…•…d to some peculiar ones, as a choice mystery. So you have the word in Luke 10. 22. No man hath known who the Son is, but the Father; and who the Father is, but the Son, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he to whom the Son will reveal him: that choice and beloved soul to whom Christ will communicate this •…•…are secret; 'tis not to every one, nor to many, but onely to some few choice peculiar ones; so you have the same word, Matth 11. 25 there Christ gives thanks to his Father, that he had hid the mystery of the Gospel from the wise and learned, and revealed it to babes and sucklings; to some few weak despised ones in the World. So when Antichrist comes, the World shall not know him to be Antichrist: for they shall won∣der after him, and wonder at those that call a person of such suc∣cesses,

and such goodly pretences, Antichrist; he shall be known to be the Antichrist but by a few; it shall be a speciall blessing, and peculiar favour of God to know Antichrist; very few shall know him, and those that do know him, it shall be revealed to them; he shall deceive, if it were possible, the very elect, so far shall he be from being known to all men to be the Antichrist; and therefore let no man vainly dream, that Antichrist, when he is in the height of his tyranny, shall then be generally known to be the Antichrist. No, he shall be cried up of the loose, hypocriti∣call, and apostate professors for an eminent Saint, and the destroy∣er of Antichrist.

Take this as a generall note of Antichrist, that few in the world shall know him to be Antichrist, onely those few peculiar choice ones, to whom he shall be revealed. It shall be a speciall gift given as a choice Cabinet-secret from God, to know the Antichrist when he comes. As few knew Christ, when he came and appear∣ed in the flesh; so few shall know the Antichrist to shun him. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is limited with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in Matth. 11. 25. to signifie, that this revelation is a mystery onely unfolded and made known to some few persons, but hidden from the world. The ge∣nerality of men in the world know it not; they have eyes, and* 1.41 see not; that is, these mysteries; other things they see and know, but not this: this must be revealed to them that shall understand it. Thou bast hid these things from the wise and prudent, and revealed them to babes.

In his time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to a word, in that his time; t•…•…ese words are very emphaticall and significant.

[in that his time] it denotes, that the Antichrist hath a peculiar time distinct from other enemies, and proper onely to himselfe to appear in; 'tis called [that his time] in a double respect. 1 In re∣gard of the season, when he appears. 2 In regard of the measure of that time, how long he continues when he appears. Paul doth not say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in that his ar∣ticulate determinate time, his time and season of accomplishing all his villainie, his mature time; so the word signifies, Mark 11. 13. when Christ came to the leaved fig-tree, he found nothing but leaves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it was not the time of figs, so we translate it; if it should be understood of time in generall, that it was not a time to expect figs, we shall justifie the wicked servants words, who called Christ an austere man, reaping before

the time of bringing forth; so that this tree might justly have said to Christ, as the Devils, Why art thou come to curse me be∣fore my time? but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is here restrictive, and onely respects the opportunity of bringing forth figs; it was the time of bringing forth figs with other trees, but this tree had lost the season, the op∣portune time; and so (with humble submission) I conceive this hard Text is to be unfolded: but this by the way. Yet so as it in∣formes us, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 at large comprehends the person, place and time: it signifies the appointed fit season, whether dayes, moneths or years. There is a certain articulate time, a prefixed time when Antichrist must appear: this time is (say the Fathers) towards the end of the Roman Monarchy; and, say the Scriptures, when the Witnesses have finished their Testimony.

And secondly, it is called that his time, in respect of the length* 1.42 of it; that his time, of a time, times and the dividing of times, Dan. 7. 25. or that his time, of a time, times, and a particle of time, which is the time of his tyrannizing over the Church, during the time of the slain Witnesses lying dead: for these two things are observa∣ble. 1 That so long as the Witnesses are in sackcloth, so long the Roman Apostafie continues; & 2 So long as the two Witnesses lie slain, so long the Antichrist tyrannizeth over the Church, both which are manifest in Revel. 11. and Dan. 7. 25.

Mistake me not; for I do not mean that Antichrists time is fi∣nished when the Witnesses arise, and his 7000 names of men are slain by a great Commotion, which we read Earthquake. For in Revel. 11. I finde not one word spoken of the slaying of the Anti∣christ at the great Earthquake, verse 13. Where by the way you must observe, that this Earthquake is not the same with that great Earthquake, Revel. 16. 18. for that in Revel. 11. 13. is the finish∣ing of the second wo, and that in Revel. 16. 18. is the finishing of the third wo, which is called the seventh Trumpet, Revel. 11. 15. which is the last wo-trumpet, cleerly expressed both in Revel. 11. 15. and Revel. 16. 17.

What then is the difference betwixt the Earthquake at the ri∣sing* 1.43 of the Witnesses which fulfils the second wo, and that in Re∣vel. 16. 18, and Revel. 11. 15. which is the finishing of the third wo?

I shall only make that difference which the Scripture makes in* 1.44 Revel. 11. 15. that houre that the Winesses rose, the tenth part of the City fell by a great Earthquake, in which Earthquake were

slain of men 7000. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not properly sig∣nifie* 1.45 an Earthquake, as Piscator well observes; it signifies a Con∣cussion or quaking, saith Scapula. The word is not tied down to the earth, it may signifie a heart-quake, or a head-quake, or a Com∣mon-wealth-quake, as well as an Earth-quake. The same word, saith Master Leigh in his Criticks signifies (Nahum 3. 2.) the noise of the Chariots, which Commotion in the war is full of terrour; but more pat to our text is that other, in Ezekiel 38. 19. Surely in that day there shall be a great shaking in the land of Israel. I do not parallel the prophecie of Ezekiels with that of Iohns I now am upon; though the fulfilling of it be to be in the time of the se∣venth trumpet when it shall sound: but I produce it as a phrase of the same importance with this in the text. It signifying (saith the same Author) a great commotion of minde by reason of ter∣rour. So that I think we may read the text, [and in the great Com∣motion were slain of men.] In the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Beza renders it, capita hominum, the Chiefs of men, the Chief∣tains, 7000. I think a man can hardly finde a better Interpreter, For certain these names of men do signifie the followers of the Antichrist, his complices, and so names of men here may have respect to names of blasphemy, Revel. 17. 3. for there the Anti∣christ which bears up the Romish Spanish faction against the true Church, is called the Scarlet beast, full of names of blasphemy. Sometimes the word is used for fame or renowne amongst Greek* 1.46 Authours.

In holy writ we finde those rebels against the Lords anointed Moses, to be called men of renowne in the Congregation, Numb 16. 2, 3. the ring leaders of the wrong-lead people: against Moses there were but two hundred and▪ fifty, but here's seven thousand of them bandied together against the two Witnesses; but here's the comfort; if they were 77000, they mnst suddenly be slain by this great Commotion. But what's this to the questi∣on? How doth this shew the difference betwixt the two great Earthquakes? For answer therefore, it is manifest that there are three wo-trumpets spoken of in the Revelation, the first brings in the Roman Bishops apostasie, and the sad effects thereof, Revel. 9. The second wo began, verse 13, 14. when the Turks arose and pu∣nished the apostate Christians, and this continues until the Anti∣christ appear and slay the Witnesses, Revel. 11. and until these Witnesses arise, and that houre the great Commotion or Shaking

(verse 13.) throw down the tenth part of the City, that is, that part of dominion where the Witnesses were slain; for there they are said to arise, there their enemies see them, and there the 7000 Chieftains of men are slain. By the fall of the City is meant the fall of it from the Antichrist: it becomes no more a den for such thieves and murtherers; but the Witnesses arise and possess the throne.

And this is the finishing of the second wo, v. 14. & 15. imme∣ately follows the seventh trumpet, which is the third wo: here then is the difference as in time (the one Earthquake or Commo∣tion being at the finishing of the second wo, the other at the be∣ginning of the third) so in place and measure they differ, for here no more then the tenth part of the City falls, and the 7000 heads of men (but at the third wo, verse 15. all the Kingdomes in the World fall, that is, from the Dragon, the Beast, and the false Prophet; to become the Kingdomes of our Lord and his Christs, that he may reign for ever and ever. This last, Revel. 16. 18. com∣pared with Dan. 12. 1. tell us 'tis such an Earthquake or Commo∣tion as never was before on earth.

Again, at the Earth-quake, which accomplisheth the second wo, though we finde the followers of the Antichrist to be de∣stroyed, and those Kingdomes where he slew the Witnesses, fallen from him, and restored again to the Witnesses; yet we finde not a word of the slaying of the Antichrist; for certain, he escapes to plot further mischief, that he may come to greater ruine at the third wo: for in Revel. 16 13. we finde him with the dragon and the beast plotting to draw forces against the Church, to bring them to the great battel of God Almighty; he is called the false prophet, because Revel. 13. 13, 14. he doth wonders like a true Pro∣phet, but his tricks are false signes and false miracles, on purpose to deceive the people; therefore he is a false prophet: now that beast of the earth is the Antichrist; therefore the false prophet is the Antichrist, who, 2 Thess. 2. 9, 10. is said to come after the working of Satan with lying wonders, and all deceivablenesse.

To conclude, this last Commotion or Earth-quake, which is at the third wo, is super-abundantly surpassing that Earth-quake at the finishing of the second wo; for, as we said, Revel. 11. 15. The Kingdomes of this world become his; so in like manner in Revel. 16. 16, 17, 18, 19, 20, 21. compared with Revel. 19. 19. we finde Gods judgments in a far larger measure to be poured out upon the three

generall enemies of the Church of Christ; for that Earth-quake at the rising of the Witnesses onely throwes down one tenth of the City; but this divides the City into three parts, and causeth the Cities of the Nations to fall, and gives Babylon the cup of the wine of the fiercenesse of Gods wrath; this makes the Islands flie, and the mountains to obscure themselves; this Commotion brings hail-stones from heaven; each stone a talent-weight, and makes the enemies blaspheme.

That Earth-quake, Revel. 11. 13. destroyes not one of the three generall heads of Gods implacable enemies: but this in Revel. 16. destroyes them all three; for in vers. 14. those three go forth to the Kings of the earth to gather them to the battel of the great day of God Almighty; and in v. 16. they are gathered together: and now at what time Iohn (Revel. 19. 19.) sees them gathered to∣gether to make war against Christ: in the next verse, at the same time, he sees the beast taken, and with him the false prophet which wrought miracles before him, (as in Revel. 13. 12, 13, 14.) and deceived them that worship his image; and two verses after (though unhappily divided by those that made it a Chapter) you have the dragon bound a thousand years, and cast into hell, with the beast and the false prophet: and this is the meaning of [It is done, Revel. 16. 17.] and in Revel. 10. 6. [Time shall be no longer;] i. e. either for the Dragon, the beast, or the false prophet, to infest or trouble the Church: for then is the day of vengeance in Gods heart, and the year of his redeemed is come, Isa. 63. 4. if we would know that day, compare we the three foregoing verses with Revel. 19. 1•…•…, to v. 21. and it will appear, that the great year of Gods re∣deemed ones is come, when Christ treads the enemies of his Church alone in his anger, and makes his garments red in their blood▪ that is, in the blood of the armies of the beast, and the false prophet.

CHAP. VII.

FOr the mystery of iniquity doth already work, only he who now let∣teth,* 1.47 will let, until he be taken cut of the way.

The Verse before being a peremptory conclusion, not so much Logicall as Rhetorical, thereby the more to enforce them to the knowledge and remembrance of what they had forgot; this next

Verse is brought in as an illustration, or cleer ground of such a conclusion, it being (with the next following) a plain exegesis, or explication of vers. 3, 4.

The text is neither easie to be transla∣ted,* 1.48 nor plain to be interpreted; as we shall see by thé various readings and expositions upon it.

There is scarce any Translator that renders it word for word from the Greek Copy, except Cajetan, who findes fault with the vulgar trāslation in having two words too much [ut] and [teneat] in it, and a Colon misplaced in putting it at [iniquitatis] when it should be at [tantùm] he reads it thus, nam mysteri∣um jam operatur iniquitatis tantùm; qui tenet nunc, donec de medio fiat. This Translation is neerest to the copie in words, but how far from it in sense, I cannot tell: it passeth my skiil to make it current sense in English.

Grotius saith, that in the Text there is a defect, which seemes to be not in the words, nor in the sense; but in the misplacing of the words, which marres the sense; he construes [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; i. e. untill what letteth now be done out of the way.

So that from Beza's Cajetan's, and Grotius his reading, we may read it in English very neer to the Greek Copie thus.

For the mystery of that illegality now worketh onely, untill he who letteth be taken out of the way.

Which signifies thus much, that the great apostasie alone with∣out the revealing of Antichrist is to continue untill the two Wit∣nesses be removed, for (as we have shewed) by the mystery of iniquity is principally meant the Roman apostasie, and generally 'tis meant of the universall apostasie, which is to be active in the world untill the Witnesses be removed, and then Antichrist shall appear in the world. This Text agrees with v. •…•…. where first there is the apostasie, and next the revelation of the man of sin: but more clearly with Revel. 11. 7. where, when the Witnesses have finished their testimony, that is, when the grand apostasie is neer to an end, (for the treading down of the holy City, and the Wit∣nesses,

sackcloth-condition is of one identity of time) then the beast out of the bottomlesse pit ariseth, and removes the Witnes∣ses out of the way; so [that the mystery] of iniquity worketh alone, untill the letting, or that which letteth or hindereth be re∣moved out of the way. This grand apostasie is called [that the mystery] in Rom. 11. 25. and what is that? 'tis the fulnesse of the Gentiles coming in, or as Luke 21. untill the time of the Gentiles be fulfilled, i. e. the Gentile apostasie; so that the mystery of ini∣quitie is the Gentile Gospellers apostasie, with its manner of work∣ing, and time of duration; 'tis said in Revel. 11. 2. to tread un∣der foot the holy City, the Church 42 moneths, i. e. make the wo∣man, the Church flie into the Wildernesse, (Revel. 12. 6.) after the Roman Monarchy, (v. 5.) became Christian: this is part of the great wonder, v. •…•…. and why a wonder? but because 'tis be∣yond the ordinary reach of the intellect, which is as much as a mystery. Herein I do not abound in my own, but the Scriptures sense, which I humbly conceive do inform us, that the mystery of iniquity is in generall the Apostasie, but specially the Roman Church-apostasie. Passe we now to what others say, and think of* 1.49 the mystery of iniquity.

Theophilact, Ans•…•…lme, and (if I miscount not) more then ten se∣verall Expositors concur in this opinion, that the mystery of ini∣quity was begun by Nero.

Other learned men are no whit ashamed (as they have no cause simply) to professe their ignorance in the meaning of it. Illa quae addidit, (saith Beda on v 6. speaking of this verse) hunc sen∣sum faciunt obscurior•…•…m▪ So that he makes this text like Rachels gar∣ment, which not onely hid her own nakednesse, but concealed her fathers gods.

It would be tedious to repeat the severall opinions that I have* 1.50 read of this mystery of iniquity.

Saith Theodoretus, 'tis heresies: no, saith Mariana, 'tis the de∣struction of Ierusalem: had he said of Rome, I should have sooner believed him. Benedict Iustine understands it of all wicked men. Cajetan, of that hidden measure of the Roman abominations which then was working, and by degrees comming to perfection, which, when it was fulfilled, the Roman Empire should be de∣stroyed. Estius, of some hidden secret sin, which in after-times is to be revealed, and made apparent to the world. Is it not that of the slaying of the Witnesses?

The Roman Glossary saith, 'tis such a secret and mysterious sin* 1.51 as goes under the cloke of godlinesse, or the lawfull title of pos∣sessing the Throne: Could they possibly look asquint at the Pa∣pacie of Rome, and say this?

Bishop Iewell applies it to Diotrephes, whose designe was to make himself Primate of all the Churches. The Protestants ge∣nerally apply it to the Pope, and the secret workings of the Pa∣pacie.

Cornelius à Lapide understands it not of the Antichrist, but of the Antichristian factions, which go before the Antichrist.

Aquinas hath two senses upon this mystery of iniquity; he saith, this word mysterium, may either be the nominative or the accusa∣tive case; if the nominative, then the sense is this. [I tell you, the Antichrist shall be revealed in his time, because the mystery works now occultly amongst a company of hypocrites, who pretend to be Saints, but are devils rather, having a shew of piety, but hate the power thereof.] In his other sense he thus understands it with reference to the foregoing verse, [for the Devil, in whose power Antichrist shall come, now begins to work his wickednesse secretly by Tyrants and Seducers; for the persecutions of this age are types of the great persecution against all good men

Terinus by the mystery of iniquity, he understands Sim•…•…n Magus and his followers, and Claudius Nero, with such like Ty∣rants, Infidels, and Hereticks, & this he saith he hath from Hierome, Ambrose, Chrysostome and Augustine▪ and to these he might have joyned The∣odoretus,* 1.52 and Oecumenius, who are very neer in opinion.

Some there are which make this my∣stery* 1.53 and that (in Revel. 17.) of the wo∣man, to be one in resemblance & kinde. If so, then by the mystery of iniquity must necessarily be meant principally the Roman Church-apostasie; a type whereof was to be seen in the Hereticks and Tyrants in and over the Church in this Apostles dayes.

The Magistrates were Tyrants, and Ministers began to be A∣postates, Hereticks and Seducers.

Zanchie understands, by mystery of iniquity, Antichristianisme* 1.54 privily creeping into the Church, together with heresies, which made way for it.

The mystery of iniquity (say the last learned Notes upon the Bible) is opposed to the mystery of godlinesse, 1 Tim 3. 16.

But to read it to a word from the Greek Copie, it is not to be read [mystery of iniquity,] but, [the mystery of the Illegality.] Beza reads it, mysterium illud istius abolitionis legis] that mystery of the abolition of the law; so that that which stands in opposition to it, is the plain and known path of God and Natures law; for* 1.55 what is opposite to a mystery but plainness & open clearness? and what stands in opposition to illegality, but Gods, natures, & mans lawes? so that this mystery of iniquity, or illegality is a slie and cunning revolting from Gods lawes, natures lawes, mans lawes, which they do that r•…•…bell against, and withdraw their allegiance from the higher powers in the State, and the higher powers in the Church; now this the Church of Rome hath done, in casting off the Supremacie of the Emperour, and setting up an usurping Tyrant in opposition both to Magistracy and Ministery, debarring both of the exercise of their just power.

Now, whereas the Greek Copie, by both the Articles points to some speciall and peculiar mystery of illegality, wherein Ma∣gistracy and Ministery shall be eminently rebelled against; it is manifest, that it points at the slaying of the Witnesses, at the time of Antichrists appearing: and this is clear from the subse∣quent sense: for this mystery of iniquity shall have a stop, curb, or let, and shall be inforced to cloke its illegalities in a mystery, untill it can remove that which lieth in the way: now, the two witnesses are the let which vexeth and tormenteth the promoters of this illegality; and hence it is, that the followers of the Anti∣christ, (who slay the two Witnesses, and remove the let) do re∣joyce,* 1.56 and make merry, and send gifts one to another, because these two Prophets tormented them that dwelt on the earth; they curbed the promoters of the illegality in their Career, and so tor mented them: but when they two are removed, then is the Exlex or Generaliss•…•…mo of this illegality revealed; and then is the mystery no more a mystery, but Revel. 17. 5. written upon the womans fore∣head, the Church of Rome's forehead.

Thus much, I humbly conceive, upon Sc•…•…ripture grounds the mystery of iniquity in this place imports.

Now worketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, how did this mystery of illegali∣ty work in the Apostles time? Beza and several other learned men answer in Iohns words, 1 Iohn 2. 18. [Now are there many Anti∣christs] the mystery of illegality was begun by many Antichrists, but it shall be finished by the Antichrist and his followers, who are called false Christs, and false prophets, Matth. 24. But Paul had just cause to declare so much from the very doctrine of those se∣ducers, which in the beginning of the Chapter he refutes: for the designe of the seducers was principally to defame Paul as a Preacher of false doctrine, and so to cast him▪ out of the affecti∣ons of the Church of Thessalonica. Here, though mysteriously, the seducers struck at the two great Offices of Magistracie and Mi∣nistery in the Church, in striking at Paul; for Paul as an Apostle was both Magistrate and Minister in the Church. The Apostles were extraordinary Officers, they had something of all the three Offices of Christ resplendent in them: hence it was, (as some learned amongst the Ancients think) that, during the continuati∣on of their extraordinary Office on earth, that Majesticall rite of anointing whom they pleased with oil, continued: it was a badge of their power which was communicated to them by the Holy Ghost from the great High Priest that had made a generall, and universall, and all-sufficient atonement by the mighty sacrifice of his slain body upon the Crosse, and afte•…•… that ascended into the holy of holies, the heaven of heavens; from whence he sent his Spirit to invest his twelve Apostles with power befitting the compa∣nions of such a mighty King, Priest, and Prophet: so that anoint∣ing with oil (after Christs ascension) in the Church, was a badge of honour and power in the persons anointing, they were the sons of oil; so that he that struck at an Apostle, struck at all the three offices of Christ; and therefore these seducers in going to under∣mine the Apostle, and supplant him, struck at Gods, mans, and natures law; for if they could any way have proved the Apostles doctrine to be false, his office had fallen to the ground; so that the mystery of the illegality began in these seducers subtile practi∣ces to work then. Estius conceives that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be expound∣ed passively, [now it begins to be acted] now the Devils Play was begun, his Histrio's were now entered upon the Stage, and begun to act their severall parts: here he was but in his first Act, but now he hath brought it us{que} ad quintum Actum; by which I guesse his Play is almost at an end.

CHAP. VIII.

FOr the mystery of iniquity now worketh only, until what let∣teth be taken out of the way.] The meaning is, as I conceive, that the great Apostasie worketh alone without the appearing of the Antichrist, until the slaying of the Witnesses, so he said be∣fore in verse 3. Before the day of judgement there shall come the grand Apostasie, and then the revelation of the man of sin; first, the apostasie, and then the Antichrist after that [until what letteth be taken out of the way.] Here is the exact precise time prefixed of the Antichrists appearing, and the slaying of the Witnesses, toge∣ther with the finishing of Apostasie.

Parallel with this text is that in Revel. 11. 7. When they have fi∣nished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and overcome thom; this text [when] and the other text [until] are parallel; for in this the mystery of the il∣legality, which verse 3. he calls the apostasie, is to work alone until what letteth be removed: and in Revel 11. the Church was to be under foot by the same Gentile apostasie, until the Witnesses had finished their testimony.

This [until] is also parallel with that [until] in Rom. 11. 25. where mention is made of the Iews unbelief under the Roman Monarchy until the fulness of the Gentiles be come in, and so Israel shall be saved. Where observe the time of the Witnesses slaying and rising again, is the time when the Jewes shall be converted, the same [untill] we finde in Luke 21. 24. which tells us, how long the Jews dissipation and the Gentile Churches affliction shall by the Gen∣tile Apostasie be inflicted, even [until] the times of the Gentiles be fulfilled.

Parallel also with the Texts [until] is that [when] Revel. 10. 7. In the dayes of the seventh Angel, [when] he shall begin to sound, the mystery of God, or the great mystery, the mystery of mysteries shall be finished: then there shall be time (for the apostasie) no longer.

Untill what letteth be removed out of the way.

Of this let we have in the former Verse touched already, shewing the various opinions of the learned upon it. Some say, this let was divine grace, which kept back the darknesse of Anti∣christ from overshadowing the world. Calvin saith, 'tis the do∣ctrine

of the Gospel; otheres say, Gods decree. Others, the Pagan Idolatry seated in the Roman Throne.

Others say, the Roman Empire; the* 1.57 Papists say, 'tis Romanum Imperium; the Protestants affirm, the let is Romani Imperatores; some affirming the Pagans to be it; others, the Christian Empe∣rours; and others, both.

Aretius, and many others affirm, the let to be the prevailing progresse of the Gospel; for the Gospel must be first preached to all the world, and then, Matth. 24.

Beda, Augustine, Anselme, Estius, and Fabritius Paulutius do turn the sense of the words quite another way.

Thus they translate the words, [He who holdeth, let him hold, untill the mystery of iniquity do go out from the midst of the Church] they conceive the Apostle here exhorts the faithfull, that they would persevere in the faith which they did professe, until the mystery of iniquity were removed.

This interpretation (saith learned Be∣za) is not onely absurd, but altogether* 1.58 disagreeing with the Greek Copie.

But as the text may be translated neerer to the Copy (as I have endevoured) lea∣ving out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which the most adde to the copie, (to supply the sense) so there is an interpretation neerer the* 1.59 minde of the holy Ghost, then is com∣monly given. I humbly take the bold∣nesse to translate the Text thus: For the mystery of the illegality now worketh on∣ly, untill that that letteth be done out of the way.

In a word, the meaning is, that the grand Apostasie onely shall go on to eat out the Saints of God, and the true Church of Christ occultly and in a mystery, untill the Antichrist arise and slay the Witnes∣ses, and then it shall break out into open view: hence it is, Corne∣lius

à Lapide compares the Apostasie to a coal amongst wood, which works it selfe more and more into it, untill it have set it of a bright flame; which flame he compares to the time of the ap∣pearing of the Antichrist: so that the meaning of that clause, [untill that that with-holdeth be removed] is to be understood, either of the vvith-holding of the Antichrist from appearing; and so it is meant of the Magistracy and Ministery of that Kingdom, vvhich keep Antichrist from getting up either into the Civil, or Eccle∣siastick power.

Or thus, [untill that that reigns or possesseth the Throne be removed] for Zanchie saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, to hold, to detein, to possesse,* 1.60 to rule, &c.—and then the meaning is, untill the Witnesses which keep possession of the Throne be removed out of the way; it is meant▪ the Throne of that Kingdom where the Antichrist is to arise: for (vers. 4.) 'tis the Antichrists work to oppose and exalt himselfe above them, above all that is called God. i. e. the Magi∣stracy; or for Religions sake is reverenced, that's the Ministery: and (v. 8.) the Antichrist is at that very time revealed, when the two Witnesses are removed. So that the whole Text imports thus much, that the Apostasie shall by little and little grow and spread in the Churches throughout the world, from Pauls time, to the time of the revealing of the Antichrist, which Antichrist shall be known by slaying those two Witnesses which stood in his way of preferment and exaltation, and did keep him from tyrannizing. Herein I do not abound in the Scriptures sense, the same truth be∣ing made plain in the parallels already laid before the Reader in the fore-going page.

Observe this by the way, if the slaying of the two Witnesses* 1.61 be that grand prodigious act, which makes Antichrist formally the Antichrist, distinct from all other persons; then the mark, (which he causeth all (who expect his protection) to give with their right hand) must of necessity be such a subscription as gives an assent to, and approbation of that prodigious act; and there∣fore the great God awaken all those that have this mark upon them, that they may speedily repent; for otherwise▪ they shall assuredly drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and he shall be torment∣ed with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb: for the mouth of the Lord hath spoken it, Revel. 14 10. and on the other side, Let them rejoyce and be strong

in the Lord, who suffer this day grievous persecution, because they dare not receive the mark of the beast: they shall stand on mount Sion with the Lamb, Revel. 14. 1. and sing the song of Moses and the Lambe, Revel. 15. 3. they shall ride upon triumphant horses, in triumphant ap∣parel, with their Triumphant Generall, whose eyes are as a flame of fire, on whose head are many crowns, whose vestments are dipt in blood, whose Word is a sharp sword smiting the Nations, and treading them as in a Wine-presse, who weares on his victorious thigh a Name written, The KING OF KINGS, AND LORD OF LORDS. This is your beloved, and this is your friend, ô ye daughters of Ierusalem; and therefore be of good comfort and courage this day; for your Lord who com∣meth, will come, and will not tarry.

CHAP. IX.

ANd then shall that wicked be revealed, whom the Lord will con∣sume* 1.62 with the spirit of his mouth, and shall destroy with the bright∣ness of his coming.

There is no material difference that I can perceive either be∣twixt the Greek Copies, or the Translators of them.

In the words we have two general parts, 1 The reign of the Antichrist. 2 The ruine of the Antichrist.

1 In his reign there are these three things considerable. 1 The time of his reign. 2 The title given to the person reigning. 3 The Apostles manner of expressing his reign.

2 In his ruine we have three things considerable. 1 The person who ruines him. 2 The manner of his ruine. 3 The time of his ruine.* 1.63

1 Here is the time of Antichrists reign expressed emphatical∣ly

in these two little words [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] And then] this copulative Conjunction [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and the Adverb [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] betokening the present tense tell us thus much, that even at that present time when the two Witnesses are removed out of the way; or as other texts have it, slain, then the Antichrist shall appear in the World; look not for the Antichrist until the Witnesses be slain, that very act makes him Antichrist: therefore he is said, Revel. 11. 7. then at that pre∣sent time to arise out of the bottomless pit when he slayes the Witnesses; he was doubtlesse in being as a man, as one single per∣son, before that time; but he was not the Antichrist before he actually made war with, and overcame the Witnesses: the foun∣dation of the Antichrists Kingdome is laid upon the slain bodies of the Witnesses, which so soon as they rise must needs tumble down again; their night is his noon. When they are at the very lowest, then is he at the very highest. Be confident of this, that the Antichrist is one single person, destinated eminently to this one single act of slaying the Witnesses; from which act he takes the name of Antichrist; and therefore before that time he is not to be expected to be revealed in and to the world.

2 Here is another of Antichrists titles [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the Syriack translate it [iniquus ille] and our best English reads that wicked, so the same words is translated, Act. 2. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by wicked hands, by illegall hands in the Greek: another reads it [the man of sin] Beza reads it most properly, [exlex ille] and other learned men acknowlege that it should be so read, though they render it otherwise, conceiving that Antichrist is so called* 1.64 Antonomasticè, by putting one name for another, as law∣lesse, for impious. We finde the word to signifie the same that Peshang in Isa. 53, 12. signifies, for the same word in Luke 22. 37. is this in the Text, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] and he was numbered amongst the lawlesse persons; or it may be translated out-lawed persons, persons so notoriously sinfull and abomina∣ble in their wickednesse, that the law hath cast them out, con∣demned them, and sentenced them; such a one is Antichrist, he is so notorious a transgressour against all law, both Gods and mans, that they both condemn him: and hence, Daniel 7. 25. he is said to change the lawes and the customes of the Saints; he changeth them by breaking them, & setting up his new image against them, Revel. 13. 14, 15, 16. which new image is (Dan. 11. 38.) his god Mauzim, or god of forces; his sword-power.

He is, (saith Estius) called [the lawlesse one] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quia jus omne divinum at{que} humanum conciliat: in some sense it may well be applied to him that slayes the Witnesses; because neither Gods lawes nor mans lawes are valued a jot by him, but all must passe* 1.65 for law and divinity that he saith or doth.

Indeed many learned men take notice of the Emphasis in the article [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] thence not onely observing (as the most do) that he is one single person, but that person singularly wicked [ille iniquus] quia singularitèr iniquus, saith Aquinas.

3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be revealed: here you have the rearm, or the Apostles manner of expressing Antichrists reigne; he shall be revealed, that is, (saith Zanchie) he shall be so discovered that he may be plainly seen and known in his wicked reigne to be the An∣tichrist; and so Tirinus understands [revelabitur] i. e. in lucem pro∣dibit iniquus ille Antichristus, quem post tres cum dimidio annos Dominus Iesus interficiet.

The word is very significant, and addes this to our discovery of Antichrist when he comes: 1 That when the Witnesses are slain the prodigiousnesse of the act shall make the person that slayes them eminently noted and observed in the World: I mean that person who in their ruine exalts himself, and rules, and ty∣rannizeth by his Sword-power. Therefore it is said, Revel. 13. 16. he causeth all, both small and great to submit to his new govern∣ment; so that small and great shall know, and feelingly know the person when he reignes; they shall know him by his new go∣vernment, which much like that of Caesars, vers. 12. and by his successes and prosperous attempts against his enemies; and by his manner of enforcing men to subscribe to his new government; but though the World know him thus, yet they shall not by this know him to be the Antichrist. For as when Christ came in the flesh, the Elders, and Scribes and Pharisees, and Herod, and Pontius Pilate saw him, and heard of his miracles, yet did not know him, nor believe in him as the Son of God; because it was hidden from these wise and learned men: they had eyes to see him, and the miracles that he did; and eares to hear him, and the graci∣ous words that he uttered; but they did not see nor hear so as they ought; viz. to believe in him as the Messias: what! said they, is not this the Carpenter? and the son of a Carpenter? even so shall Antichrist of the apostate Gentiles be seen, and felt, and heard, but not understood to be the Antichrist; they shall

not know him when he comes; for he shall deceive them, (Revel. 13. 14.) that dwell on the earth; yea, saith Christ, If it were pos∣sible, the very elect; but 'tis impossible, for God shall reveal this lawlesse one to them to be the Antichrist. The word imports the revelation of a mystery, which is revealed onely to some pe∣culiar choice familiar friends, but remains a mystery to the vulgar world notwithstanding: this secret is revealed onely to such as fear the Lord: Antichrist shall not be known to be the Antichrist, though the prodigious acts of Antichrist shall be known to the generality of men in the world: I mean, that part of the world, where Antichrist usurpes a dominion.

CHAP. X.

WHom the Lord will destroy with the spirit of his mouth] Here we have the ruine of the Antichrist, which is expressed in these two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the person that ruines this man of sin is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and then the manner how, or the Instru∣ment wherewith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with the spirit of his mouth.

Observe this from the connexion of the reigne and ruine of* 1.66 the Antichrist, that his reigne and his ruine are neer together; soon after he is revealed to be the Antichrist, shall the Lord Christ ruine him.

This Text, I am confident, is generally the most mistaken of any Text in all the Bible, principally in this, that they make this comming of Christ to slay the Antichrist, to be the day of Judgement, whereby all hope of the Jews conversion to the Gos∣pel is totally taken away; for the prophecies make it clear, that the Jewes generall flocking in to the Gospel is after the ruine of the Antichrist. I trust therefore, through the influence of the Ho∣ly Ghosts light in the Scripture, in opening the Text to clear it, that the day of Christs comming here to destroy Antichrist, can∣not in any wise be the day of Judgement.

[Whom the Lord] By Lord here is concluded on all sides, is meant the Lord Jesus: and so Lord for the most part signifies in the Old Testament, especially where you finde it joyned with [God] there you may ever conclude it signifies Jesus Christ.

[Shall destroy] or consume, or dissolve to nothing, or kill; for so, (as the learned observe) it signifies.

[With the breath of his mouth] or the spirit of his mouth] About this Interpreters differ; the most say, that by spirit of his mouth is meant the preaching of the Gospel, by which Antichrist shall be by little and little consumed, and brought to nothing; if this be a true interpretation of these words, then the Lords destruction of Antichrist is not, nor cannot be at the day of Judgement; for then the Ministerie of the Word shall cease.

But Cornelius à Lapide confutes this opinion by one good argu∣ment,* 1.67 It cannot (saith he) be meant the preaching of the Word; for Antichrist shall remove that by slaying the two Witnesses: ô Cornelius, I fear thou wilt prove a true Prophet. Antichrist will forbid all Preachers upon the greatest penalties to let alone his u∣surped, tyrannical, bloudie government. Neither (saith he) is the preaching of the Word able to kill Antichrist. Alas, Antichrist is Sermon-proof. All the reason and Religion in the World shall not take him off from his purposes, all the thundering Cannons of the Church affright him, no more then a paper-pellet from a pot∣gun;* 1.68 he is shot-free in this holy War: he is that Leviathan which counts these darts as stubble, and laugheth at the shaking of these spiritual spears. Therefore (saith my Author) Christ when he comes to destroy him, shall not come ad praeliandum, but ad judicandum. Hence he, and with him, Aquinas, Oecumenius, Andreas Scaynus, Fab. Paulutius, & Goranus conclude, that by the spirit of his mouth is meant his Imperiall command, his Majestick sentence.

Aquinas hath another tolerable exposition of these words; he parallels these words with that in Isaiah 11. where it is said, The zeal of the Lord of boasts shall do this; that is, the zeal of his just∣ice, wherewith he is zealous (out of love) for the good of his Church. Indeed, zeal, it is flamma amoris: and as the Noble Hus∣band (otherwise milde and gentle) cannot but furiously arise a∣gainst those that offer injurie to his beloved wife, which flame of* 1.69 fury ariseth from the fire of love: even such is Christs against the enemies of his Spouse the Church, especially against the Antichrist, the greatest and worst of enemies to the Spouse of Christ.

Grotius by these expressions of the Apostle understands the fa∣cility of the work in Christs hands. He can as easily confound An∣tichrist as the winde before the smoak away, & as the Sun causeth the dew to vanish: 'tis but speaking the word and it is done, as Antiochus (Dan: 8. 25. a type of the Antichrist) was destroyed without hands; so shall the Antichrist without hands, by the

breath of Christs mouth be destroyed. In Psal. 10. 5. there we finde the wicked succesful Tyrant puffing at his enemies; he overthrows them by his might, as easily as a man blows out a Candle; 'tis an expression full of disdain to his enemies; even so here Christ in disdein to the Antichrists might and power, shall with the breath of his mouth confound him. As Antichrist puffed at the Saints of God, disdeining all their force and power, and easily vanquished and overthrew them: so the Lord Jesus when he comes, he will puff at Antichrist and easily vanquish him, and therefore Christ in disdein to him & all his power, that he brings against him, Rev. 19. 17, 18. sends his messenger to invite the fowls of the air to a supper, that he would give them made of the carcases of those Kings and Captains, and mighty men, so much doth he disdein the armies of his enemies, and so little doth he doubt of the success of the day, that before he fights he promiseth the fowles a supper at night of these mighty men that set themselves in array against him that day; the breath of Christs mouth against his enemies, is that that shall overthrow them in the height of their strength. Therefore, Isaiah 59 19. When the enemy shall come in like a floud, the Spirit of the Lord shall by blowing against sin, make him to flie; the Spirit of Christs mouth shall vanquish the adversary, the Antichrist.

The Scope of this Text being to set forth the destruction of the Antichrist by the Lord Jesus his immediate power and com∣mand; I conceive the expressions in the Text are such as run pa∣rallel with the Old and New Testament-texts, that prophesie also of this great day of Antichrists destruction.

For the finding out of those parallel Texts, we must take in both expressions, [whom the Lord shall destroy with the breath of his* 1.70 mouth, and consume with the brightnesse of his comming;] 'tis but a doubling of the same expression, (as Grotius observes) after the manner of the Hebrews, when they intend either to expresse a thing elegantly, or vehemently, or certainly: both these expressi∣ons tends (saith Grotius) to one thing.

For the first expression we shall finde some Texts onely paral∣lel with the matter; some both with the marter and the phrase, [whom the Lord shal destroy with the breath of his mouth.] Parallel both with the phrase and matter are those two Texts, Isa. 11. 4. and Revel. 19. 15.

Isa. 11. 4. And he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked one. This Text (saith

Cornelius à Lapide) Paul alludes unto, vel potiùs citat, or rather cites it. It is manifest both from the Hebrew Translators, and al∣so from the Greek Translatours, that the Texts in the phrase are alike: one thing more is observable in the reading of the Text, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Scebet which we translate [rod] signifies Scepter: so that He shall smite the earth with the Scepter of his mouth; this Scepter of his mouth, Revel. 19. 15. is called the sword of his mouth, where∣with he smites the Gentiles; here he smites the Gentiles, there the earth; both which Lukes copie (of the same prophecie from Christs* 1.71 mouth) expresseth, Luke 21. 25. there the earth shall be distressed, and in great anxiety, and the Gentiles at their wits end.

CHAP. XI.

IN the prophecies, there are two great dayes spoken of, wherein Christ comes with sore punishments upon the Roman Gentiles, before both which times he is seen upon his white horse.

In Revel. 6. he goes forth conquering on his white horse; but* 1.72 the Roman Gentiles yield not; whereupon the great day of the Lambes wrath fell upon the Roman Emperours, that they were not able to stand against Constantine, but were utterly overthrown, and cast from heaven, the Imperiall Throne, Revel. 12.

The next great day of battel against the Roman Gentiles is a∣gainst the apostate Antichristian Gentiles, Revel. 19. where we finde Christ again appearing on his white horse utterly to ruine the heads of the Romish Apostasie, and the Antichrist, which are both set forth under these two titles, the beast and the false Prophet. Now, as at the first great overthrow of the Romish Pagan Gentiles the Jewes were driven out of their own Countrey, and scattered throughout the World; so at (or about) this great day of Christs comming to plague the Antichristian Gentiles, the Jews shall be both converted to the Gospel, and called again to be a Nation, and therefore we have (both in the Old Testament and the New) these prophecies joyned together; for the great signe of the Jews conversion to the Gospel shall be the ruine of Antichrists followers by a great Commotion, Revel. 11. 13. and the calling up of the Witnesses to heaven, i. e. to their imperiall Seat and Throne. This we shall finde to be the scope of severall prophecies, both in the Old and New Testament; and this is the

scope of this fore-cited Text in Isa. which when we look neerer to it, we finde both the manner of expression and the matter con∣tained in it exactly matching Pauls expression and prophecie; for in it (as in Pauls) we finde an ingemination of the thing, and the denomination of the person; for Paul calls him the wicked one, and Isaiah calls him the wicked one; Paul saith, he will destroy him with the spirit of his mouth; and Isaiah saith, he will destroy him with the Scepter of his mouth; and Iohn in Revel. 19. with the sword of his mouth; which sword is called, Isa. 27. 1. the Lords great and strong sword.

Now, in that he saith, he will smite the earth; I humbly conceive in this place he means the Antichristian earth; and by the wicked one is meant the Antichrist▪ which Paul (in the Text we are upon) calls the wicked one; therefore, now in that he saith, He will smite the Antichrist with the Scepter of his mouth; it gives us to under∣stand, that Antichrist shall not be destroyed by humane power, but by the immediate power of the Lord Jesus Christ, who shall gloriously manifest his justice therein, & therefore in that Type of the Witnesses in sack-cloth, Zach. 3. under the representation of Iehoshua the Priest in filthy garments, and of their state of rising, again under the type of Crowns being put on their heads, and their garments changed, and Ioshuah and Zerubbabel standing like golden Candlesticks of the Temple, and Olive-trees supply∣ing them. The Prophet wondering how this should be brought about in such an afflicted state as the Church was then in; the answer is, Not by humane help or power, but by my Spirit, saith the Lord of hosts, Zach 4. 6. the mighty power of the Spirit shall make that mountain a plain before his Zerubbabel.

Out of Christs mouth goeth a sharp sword, wherewith he smites the Gentiles. The sword in his mouth is his imperiall command: the word of an absolute Monarch is a sword, against whom none can stand: there lies the majesty of a Monarch in his absolute com∣mands, which commands are the spirit of his mouth, or the Scep∣ter of his mouth, or the sword of his mouth: how much more is it so in the King of kings, and Lord of lords.

If the Word of Christ from the mouths of weak Ambassa∣dours be sharper then a two-edged sword, vvhat is it immediately from heaven? the voice of the Lord breaks the Cedars in Leba∣non, it bringeth mighty things to passe; the voice is the spirit of the mouth; this voice is that vvhich calls the Witnesses from

death to life; from their low and sad state up to heaven, Revel. 11. 12. and the same hour causeth an Earth-quake or Commotion to overthrow the Chieftains of men, who were by their sword-pow∣er the upholders of the Antichrist, v. 13. and this voice causeth all the Kingdoms in the world to flock in unto the Gospel and Scepter of Christ; and what power in heaven or earth can effect such glorious things, but onely the spirit of his mouth who breaths the life of all souls into them? Out of his mouth goeth a sharp sword, whereby he smites the Nations, Revel. 19. 15.

That which from all this we may gather is, that neither the ri∣sing* 1.73 of the Witnesses, nor the ruine of Antichrist shall be by meer humane help or power, but by the mighty imperiall power of Christ. Hence it is, that when Christ commeth to accomplish this great work, (Luke 18. 8.) he shall scarce finde faith on the earth; and why? but onely because he'l come to raise the Witnesses, when there is no visible power in the world to own them, (Deut. 32. 36. Isa. 59. 16, 17, 18, 19.) and when the enemies are in their might and strength irresistible. When the adversary shall come in like a flood, the Spirit of the Lord shall blow him to flight; and this shall be (v 16.) when there is no man to help or save his Church; as in that of Moses before cited, when there is none shut up, nor left; and all their power is gone; then God ari∣seth to judge for his people against their proud insulting enemies. These three verses comprehend the fore-cited Texts which run pa∣rallel with Pauls. In v. 16. you have Christ clothing himself in ar∣mour to come against this enemy, as in Revel 19. and v. 19. he destroys the adversary by blowing upon him; 'tis as much as to say, the Lord shall destroy him with the spirit of his mouth.

But when shall this Text of Isaiahs be fulfilled? compare v. 20 with Rom. 11. 25, 26. it tells you when it shall be fulfilled, when the fulnesse of the Gentiles is come in, i. e. when the Gentile A∣postasie is come to the full; i e. when the Antichrist appeares with his great successes against the true Church, which Isaiah in v. 18. seems to tell us shall be situated in the Islands towards the Evening-Sun, v. 19. for as the Gospel in its first glorious day came from the East, and shone into the West; so in the second glori∣ous day of the Gospel; this day (Isaiah tells us) it shall go from the West to the East; for then all Israel (the Easterne people) shall be saved, i e. converted to the faith, and restored to their own land, as it is written, There shall come out of Sion a deliverer

and turn ungodliness from Iacob: I'le appeal to all sober men in this world whether ever this Text that Paul quotes, since Pauls time hath been fulfilled; if not, then probably it is to be fulfilled when the apostasie of the Gentiles is fulfilled, when the Antichrist the Popedome, and the Dragon are cast into utter darknesse, and by Christ destroyed.

As for that Text, Isa. 11. 4. we take the boldnesse to affirm that it is literally meant of the destruction of the Antichrist, as Pauls Text is: Paul taking this prophecie from Isaiah; that so the Jews in time to come might believe Paul as well as their own Pro∣phets to be sent of God. My reasons why I take this Text to be prophesied of the Antichrist, are,

1 Because of the stupendious change which shall then be wrought, v. 6, 7, 8. there shall be a blessed▪ cordial, and charitable union wrought betwixt Jew and Gentile: this (say the learned) was partly begun by the twelve Apostles, but it shall be compleat∣ed after Antichrists ruine by the prosperous successe of the two Witnesses: so that the glorious effect of Christs appearing to ru∣ine Antichrist is to be accomplished.

2 Because of the gracious promises then to be fulfilled, which to this day have not been fulfilled, v 9, 10. There shall be no kil∣ling nor destroying in all Gods holy mountain, or in the moun∣tain of holinesse, i. e. all wars shall cease amongst Christians; The mountain of the Lord shall be on the top of all the mountains; that is, the Church shall prevail, as Christianity did in Constantines dayes, and much more abundant, and the Gentiles shall flock in unto it; hereby their union shall be wrought, which shall pro∣duce a generall peace in the Church. Now to this day, this hath not been accompilshed; therefore it is to be, say many learned men; yea the Rabbins themselves in a manner affirm as much, that it is to be, when the Lord shall come to destroy Antichrist; for, they say, it shall be accomplished, when their Messias comes, which they say will be in the end of the Roman Monarchy, which they call their last redemption, being exceeding angry at the Chri∣stians (would they had not just cause) for extending many of their most ample and glorious prophecies no further then the second Temple. Vide Rab. Solomon on Ier. 31. 40. and then the promise is, that the earth shall be filled with the knowledge of the Lord, as the waters cover the Sea; i. e. there shall be an universal know∣ledge of Christ in the world, which never yet hath been: and

then (in v. 10.) it shall be in that day that Christs rest shall be glo∣ry, or exceeding glorious: by rest is here meant either the peace and tranquillity of the Church, which he calls [his rest] or the place of Christs residence, which signifies his Church. So that either way the Text hath not been yet fulfilled: for the Church hath had little rest since Christs time; for the generall Apostasie hindered its glory: but when the Apostasie shall be taken away, then the rest of the Church shall be glorious: therefore this smi∣ting the wicked one in the Text, is most probably the smiting of Antichrist.

3 From v. 11, 12, 13, 14. we argue, for this smiting of the wick∣ed one shall be in that day when God will recover the remnant of his people the second time from Assyria and Egypt, and Pathros and Cush: this must be meant of some recovery of them after their carrying Captive into Babylon by the Assyrians; for they were never set down in Scripture to be delivered above once from Assyria, and that was when they were restored by Cyrus. But now here is a second restoring again of the Jews, which must be un∣derstood of their restoring under the Gospel, which yet hath not been; for their recovery, (v. 12.) shall be from the four corners of the earth, from whence they were never yet redeemed, but are to be, Matthew 24. 30, 31. compared with Ezechiel 37. 9, to 28.

And Revel. 1. 7. when Christ comes in the clouds; that is, sits on the white cloud, Revel 14. with a Sickle in his hand to cut down the vine of the earth, i e. the beast of the earth, the Antichrist. In Isaiah Christ sets up an Ensigne, and in Matth. 24. there is the signe of the Son of man, by that, in both the dispersed Jews are gathered from the four corners of the earth.

And that which most of all confirmes it, that this conversion and redemption of them is to be in these latter dayes, is (v. 13.) for Ephraims and Iudahs enemies shall be cut off; and both Ephra∣im and Iudah (i. e. the ten Tribes and the two Tribes, never since Solomons time united) shall be now at peace, and firmly united; but this hath never yet been; therefore (say very many) this promise is to be fulfilled.

From all this I argue, If the great Gospel-effect in uniting Jew and Gentile together, of universall peace in the Churches of Christ, of universall knowledge of Christ in the earth, of the re∣covering of the Hebrews from the four corners of the earth, and uniting them, being recovered, be to be in that day, when Christ

shall smite the earth with the rod of his power, & with the breath of his mouth slay the wicked one; then this day is yet to come; and, in all probability, this smiting is the smiting of the Antichrist, after whose ruine these glorious things are to be effected: as ve∣ry many of the Ancients, and of the pious learned Recents affirm, besides many clear Texts which make it apparent. The destruction of the Antichrist is onely ascribed to the Lord Jesus, and to none else: hence it is that in Deut. 32. 39, 40, 41, 42. we finde Christ in fighting against him, speaking of himselfe at least eleven times in the singular number, I, even I am he,—I kill, I make alive, I wound, I heal, I lift up my hand, I live for ever; if I whet my sword,—I will render vengeance, I will make mine arrowes drunk with blood: Christ in the first person singular, he alone will have the honour of Antichrists destruction; and hence it is, that thrice in Daniel 7. we have the little horn (the last upstart under the Roman Monarchy) his ruine set out like the day of Judgement; though the horn be little, yet his ruine is great, in v. 9. he is ruined by the Ancient of dayes, who did sit; this is the Lord Jesus, who is Alpha and Omega, who in the ruine of this little horne sets up, v. 14. his own Kingdome, which is an universall Kingdome, and a perpetuall Kingdome, that is, untill the end of the World. In v. 21, 22. there you have the Antichrist, and the quality of those over whom he tyrannizeth, they are Saints: which gives us by the way to know, that Antichrist must tyrannize within the purest Church; in that Church where are visible Saints. And you have the Ancient of dayes again appearing; many take this to be the day of Judgement, because here is mention made of the Ancient of dayes comming, which is onely to be understood of the com∣ming of Christ to ruine Antichrist, and to call the elect of Jews and Gentiles unto the profession of the Gospel; the same you have again in v. 25, 26. and in Dan. 11. 45. and 12. 1. when the An∣tichrist shall come to his end (after he hath prevailed so far against the Saints, as to pitch his tents in the mountain of holinesse) at that time Michael shall stand up to bring trouble upon the enemies of the Church, and deliverance to his distressed people; this Mi∣chael is none other but the Lord Jesus Christ, who by his immedi∣ate providence in making bare his Arm, making naked his Bowe, and appearing with the sickle in his hand (all Scripture-expressi∣ons of his immediate power) terribly and utterly confoundeth Antichrist, and all Antichristian powers. Hence also 'tis that Ioel

calls this great day of the destruction of the Antichrist, the day of the Lord, Ioel 3. 14. and what is this day of the Lord? in the verse before, 'tis the time of his putting in his sickle to reap the great harvest of Antichrists ruine, as 'tis expounded, Revel. 14. 15. the place is called the valley of decision: and why of decision? not that this alludes to the harvest, but to the place where this harvest shall be, which is Mount Olivet, alluding to that great rent that the An∣tichrist shall make there, Zach. 14. 4. the great division shall be made betwixt Antichrist and the true Church: by Mount Olivet cannot be meant otherwise then some eminent National Church of Unity within it selfe; out of which Church Antichrist and his a∣postate company arise against it; and this makes Mount Olivet to cleave in sunder; so that now that place is become the valley of decision: and then the next verse after the Text, v. 15. tells us this day of the Lord is to be, when the Iews redemption draweth nigh, Luke 21. and (as Matth. 24. hath it) when the signe of the Son of man appears in heaven; for the Sun shall be darkened, & the Moon shall withdraw her light, as 'tis in all the Evangelists except Iohn; and the immediate effect of it is (as in the following verses) a glorious day of Church-reformation: likewise in Obadiah 15, 16. this day of Antichrists destruction is called the day of the Lord upon the Gentiles: what Gentiles?

1 The Gentiles that have drank the blood of the Church, they were those Gentiles that had dranke blood upon the holy Moun∣tain: therefore, as these Heathens had done to the Church, so the Lord would now do to them. Revel. 18. 16. is a parallel Com∣ment on this Text.

2 They are those Gentiles that shall be destinated to destructi∣on, when the Gospel-Church shall have a glorious deliverance; and the Iews, both the ten Tribes and two Tribes (for these are the sonnes of Iacob) shall possesse their possessions, verse▪ 17. by which it seems most probable that this day of the Lord must be that day when God destroys Antichrist, who gathers great strength (Revel. 19. 19.) against the Lord Jesus, that is, against his true Church, and this war is called a war with the Lambe, i e. with the true Church; for it is impossible they should make war with the Lord Jesus any otherwise, then by ruining his Offices and his Ordinances, and blaspheming his Name, and denying his God∣head, and—which so neerly concerns his honour, that he will by his immediate power and might arise and ruine the Antichrist and

his Polyarchie. To these we might add many more texts, Zach. 14. 1, 3, 5. parallel with Iude 14. and Revel. 14. 1.

CHAP. XII.

ANd shall destroy with the brightnesse of his comming▪]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this is that other expression of the manner of Antichrists ruine. It is a word (say the Learned) rarely found amongst other Authors, but familiarly in Pauls writings; it is a word setting out the utter ruine of the Antichrist: as Antichrist by his appearing made the power of the two Witnesses, and all their pious endeavours of none effect; he brought it to nothing by lay∣ing their honour and majesty in the dust; so Christ by his appear∣ing shall bring down and destroy the government, and strength, and power of Antichrist; he shall render all that he hath done as vain, Christ shall overturn his Babel-strength and ambition, Christ shall make all his successes to come at last to nothing; and all his wealth and conceited honour, to vanish away. He thinks by his prosperous successes to be some body, and to raise himselfe a sure pillar; but Christ shall make all this uselesse to him, and of none effect: he'l not leave one stone of his Government standing upon another. Hence, (Daniel 7. 26. a Text parallel with this, both in phrase and sense) 'tis there said, The Iudgment shall fit, and they shall take away his dominion, to consume and destroy him unto the end. The like expression to the same end we have, Revel. 14. 19. of casting the vine of the earth into the great wine-presse of the wrath of God, that is, crushing him to nothing, grinding him as small as the dust, ma∣king him lighter then vanity, uselesse and vanishing as the smoke. Concurring in sense with these, is that Text, Revel. 19. 20. where the Antichrist is taken & cast alive into the lake that burneth with fire and brimstone; which notes first, the dreadfulnesse of the de∣struction, He is cast alive: and secondly, theirr ecoverableness of his ruine, He perisheth for ever; for out of hell there is no redemption: and thirdly, it notes the Author of this ruine, The Lord Jesus: for none can cast into hell but he; none hath the power of heaven and hell but he; he hath the key of David, and none but he. Once again let's view the word, and it denotes the quality of the person as well as the manner of his ruine; I think we may stretch the sense so far without cracking

any golden string of divine Truth. Observe then, there are two enemies that Paul saith Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall destroy. This in the Text Iohn (in Revel. 20. 5. compared with Revel. 19. 20.) tells us, shall be at the first resurrection; the other enemy Paul tells us, 1 Cor. 15. 26. at the last and general resurrection 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be destroyed; there's the same word expressed of death, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the last enemy of the general resurrection, to note, that the greatest and worst of enemies to be destroyed at the first resurrection of Jews and Gentiles to Christ, is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and the last and worst of enemies at the second, is death.

[With the brightnesse of his comming] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.74 to a word, in the appearing of his presence. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies an appearance with glory and splendor.

Against my South-winde here ariseth the Euroclydon; I am fal∣len into a place where three Seas meet.

Some say, by this comming of Christ is meant the comming of Christ to Judgement: some say no, but it is meant Christs com∣ming to reigne personally upon earth amongst his Saints: Say a third, neither, but Christs comming is to destroy Antichrist by his glorious power in raising up the Witnesses. This last opinion is the truest, and (like truth) hath the fewest followers.

That opinion that this is meant of the coming of Christ to Judg∣ment is most imbraced and followed, and their reason for it is the same that the Chiliasts use to maintein their absurd, and little lesse then blasphemous opinion of Christs personal reign upon the earth amongst his Saints militant, before the day of Judgement. They say, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (when used about Christ) signifies his personall appearance alwayes in Scripture; but (say they) Christ shall not personally appear untill the day of Judgment; Ergo the destru∣ction of Antichrist shall not be untill the day of Judgement. Cold comfort for the Church Militant, (which by this opinion is like to lie under the frozen Zone of Antichristian persecution untill Doomes-day,) that all the world be on a fire: and colder comfort for the twelve Tribes, who are like to lie in the dungeon of dark∣nesse, impenitencie and unbelief, untill the day of Judgement come upon them, and damn them: they (by this opinion) shall never see Christ, till he come to damn them; their consciences shall be fast asleep untill hell-fire awake them; their faith in Christ shall be no other then that of the devils, to believe and be

damned. Thus making void both the gracious purposes and pro∣mises of God towards them, both in the Old and New Testa∣ment. It is really so, for it is a generall received truth amongst the learned Expositors, that the Jews generall conversion to the Gos∣pel shall not be untill Antichrist be destroyed, and it is a clear truth in Scripture. But if Antichrist be not destroyed untill the day of Judgement, farewell the Jewes conversion and salva∣tion for ever.

Some of the learned, who hold this opinion, and fearing (as justly they may) this undeniable argument, grounded on so many known prophetick promises, have allowed the Jews, (or rather the prophetick promises) about seven weeks time to accomplish* 1.75 their great work; they say, betwixt the destruction of Antichrist and the day of Judgment there shall be the space of five and four∣ty dayes, which is the time alotted for the Jews to repent in, and believe, and imbrace the Gospel. Here's a little charity, but bles∣sed Jews, that Gods charity is not measured to you by the Papists scant yard. Miserable comforters are they which bring you here the best news from this groundlesse opinion: which we shall an∣swer two wayes. The first, by way of supposition. Secondly, Plainly and positively; both to the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉]

I Suppose it should be granted, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did alwayes sig∣nifie Christs personall presence; yet is their Argument never the lesse questionable, as falsly grounded; for we say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here* 1.76 belongs not to Christ, but to Antichrist, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in probabiltie relates to the Antichrist: for it is usuall, (say the learned in that language) to have the relative refer not to the proximate, but to the remote antecedent, after the manner of the Hebrews, which we finde frequent in Scriptures: so that the meaning of the text possibly is this: God will destroy Antichrist, when he shall ap∣pear in his outward splendor and pompe to the World; when he is at the full, God shall by a sudden change bring him into the wane, untill he have utterly consumed: in a day when he thinks not of Christ, and an hour when he is not aware of him, he will come upon him, and cast him alive into the lake that burneth with fire and brimstone.

The next words seem to confirme this opinion, especially as the Syriack Interpreter reads them [Adventus enim illius est▪ &c.] where [enim] seems to be put causally. So that the sense seems to be this, [the Lord shall destroy him in the brightnesse of his

comming, because his comming is according to the working of Satan,] if this be a true Exposition (as for ought I know it is) then are their arguments, which are grounded on this Text, quite overthrown.* 1.77

But we will not adhere to this opinion, & therefore answer posi∣tively to the word, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies not alwayes the personall appearing of Christ; it is not denied, but that the word properly signifies presence, essential presence▪ & oft-times signifies the com∣ing of Christ to Judgment, but not always. See what our noble En∣glish Greek Critick saith; he allowes it a saepè, but not a semper; it is oftentimes put for the personall appearance of Christ, but not alwayes: so saith Grotius upon this Text, and so say some other learned Protestants. Calvin bends this way, putting an incertum est upon the generall received opinion of Christs comming to Judgement here. Besides all this we have many clear Texts which prove that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not always signifie Christs personal appea∣rance, as 2 Pet. 1. 16. we made known unto you the power & coming of our Lord Jesus, that is, his powerful coming by his Spirit in the ministery of the Gospel, to convert souls to God. Such a phrase Christ himselfe useth of himself in this sense, Matth. 16. 28. There be some here which shall not taste of death, untill they see the Son of man come in his Kingdome, that is, sending the Holy Ghost to propa∣gate the Gospel by signes and miracles; so say the last Annotati∣ons on the Bible, or else (say those Notes) Christs comming in power by execution of Judgments upon the Jewes to the utter o∣verthrow of that Nation, Matth. 24. 3, 30. this Text is rightly quoted, but I conceive not rightly expounded: had the Exposi∣tion been quite contrary, it had been more consonant to the Dis∣ciples question, and Christs answer to it; for Christs comming, Matth 24 is to save the Jews, to restore them both to be a Church and State again. The question that here the Disciples ask, is the same that they ask of Christ after his passion, Acts 1. 6. Wilt thou at this time restore the Kingdome to Israel? to which question (as to the matter of it) Christ gives no negative, but rather an affir∣mative answer; as much as to say, that time is to be; but 'tis in the fathers hands; this is laid up in store with God, and sealed a∣mongst his treasures, Deut. 32. 34. 'tis the great mystery which was not for them to know. This appearing of God to build up Sion, (Psal. 10•…•…. 16, 17, 18.) that is, to restore the twelve Tribes, it is written for the Generations to come; 'tis a mystery to be unlocked

to the latter ages of the World. About this Kingdome the Pha∣risees discourse with Christ, Luke 17. 20. demanding of him when it should be? it seems they had faith enough to believe, that there would be some glorious restauration of the Kingdome to Israel; and this Christ doth not deny, but shews to the end of that Chap∣ter the signes fore-going the comming of this Kingdome; the restoring of which (in the next Chapter, Luke 18. 8.) Christ calls the comming of the Son of man, and in Matth. 24. 30. the coming of Christ in the clouds, and Revel. 1. 7. which must necessarily be meant of the Jews wailing with penitentiall convictions and fiducial im∣bracings of Christ; for were it meant of the damned Jews howles at the day of Judgment, Iohn would never conclude it with an [Even so, Amen.] With this Text compare diligently Matth. 24. 30. and Luke 21. 27, 28. and it will manifestly appear, that the com∣ming of Christ in clouds is his powerfull and glorious comming by the power of the Holy Ghost in the efficacious working of the Gospel to convert the Jews, working in them godly sorrow and faith, which present time is that which Luke saith, is the time of the Jews redemption drawing nigh, not of their finall dam∣nation.

In this sense, Matth. 23. 39. is th be understood, [Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.] Look back to the Context, and it tels us that the Church and state of Iudea should be desolate untill that time that they welcomed the messengers of the Gospel whom now they despised [Ye shall not see me] i. e. know me: 'tis an intellectuall sight of him by faith; ye shall not believe in me untill the day that your heart be inclined according to Isaiah's prophecie, to say, How beautifull are the feet of them that bring the glad tidings of peace? untill then, the vail should be over the eyes of their minde, as Paul expresseth it; but when the time is fulfilled, then they shall look on him whom they have pierced, i. e. by faith look on him, Zach. 12. 10.

Primatius sends us to Matth. 24. to learn the meaning of Paul in the Text, which Texts have the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 frequently, yet do not thereby set forth the personall comming of Christ to Judge∣ment, but the powerfull and extraordinary actings of his Provi∣dence* 1.78 in raising up the two Witnesses, ruining the Antichrist and his followers, and converting the twelve Tribes to the Gospel; this Paul calls [the brightnesse of his comming] or the splendor of his comming; and Matthow calls it, Chap. 24. v. 30. the Son of man

comming in clouds with power and great glory. And in Revel. 14. 14. it is expressed by the appearing of the Son of man on a white cloud with a golden crown on his head, there's his splendor and glory; and a sharp sicle in his hand, there is his power.

There may three reasons be given, why & one the same politie, person or action are diversly described in the New Testament. 1. That they may comprehend all the Old Testament-prophecies of the seventh Trumpet. 2 To make us to look higher then a li∣teral sense, or to think that there are any crowns, or garments, or white horses, or swords, but onely Imperial Majesty and power with Christ in heaven; and that his comming is not in person but in power. 3 For cleerer information, as the generall head of the Western apostasie is gradually described, 1 As one of the four Angels, Revel. 7. 1. Next, a Star fallen, Chap. 9. 1. Next, the beast of the Sea with seven heads and ten hornes, Chap. 13. 1. And at last, the whore of Babylon, Chap. 17. So the Antichrist, 1 He is the beast of the bottomlesse pit, Revel. 11 7. 2 The beast of the earth, deceiving people, Revel. 13. 14. 3 The skarlet-coloured beast full of names of blasphemy, Revel. 17. 3. the eighth King (v. 11.) that goeth to perdition, and therefore the son of perdi∣tion. And lastly, the false Prophet cast into hell, Revel. 19. 20. But all this by the way: we now proceed. In Habakkuks song up∣on the stringed Instruments, i e. a prophetick song, (for stringed Instruments were Instruments of prophecie, 1 Chron. 25. 3. Psal. 49. 4.) we finde Chap. •…•…. 3, 4. a parallel Text setting forth (in all pro∣babilitie) the self-same comming of Christ; for the whole song in the matter of it is parallel with Revel. 14. 1, 2. which is all one with that Revel. 19. where Christ and his army appear in glorious aray at the time of Antichrists ruine; and one with Zach. 14. 5. The Lord my God shall come, & all the Saints with thee▪ In v. 3. God came from Teman, and the holy One from Mount Paran, Selah: this is to me a note upon Sigionoth, for I understand it not; onely let us wade as far as we can by the hand of the Scriptures guidance; a parallel Text for this we have in Deut. 33. 2. which here is stiled Moses bles∣sing▪ wherewith he blessed the children of Israel; and he said, The Lord came from Sinai, and rose up from Seir unto them, and he came with ten thousand Saints, &c. This Text I may call a typicall Com∣ment of that in Habakkuk; for, as Gods coming unto Mount Si∣nai (for so the Text may be read) was the forming of the house of Iacob into a Church-government and right way of worship;

and as from Mount Paran he blessed the Civill Government, in endowing the Elders of Israel with a large measure of his Spirit: thus establishing their Church and State-Government after their glorious deliverance out of the cruel bondage of Egypt; so God shall come to deliver the house of Israel from under the long and sore captivity of the Roman Monarchy, by converting them to the Gospel, and restoring them to their own land, so forming them to be a Church and State again. Thus God shall come from Teman, (this is the comming of Christ) and the holy One from Mount Paran. Teman and Paran were two Wildernesses, in which the Church of God wandered; and where they had these glorious apparitions of Gods favour, to note, that the Church under the Gospel shall be, Revel. 11. and 12. in the Wildernesse, when God speaks thus comfortably to her, Selah being a note of musick; for the elevation of the voice is very Emphaticall here; for when God shall restore the Jews from captivity, Jacob (Psal. 53. 8.) shall rejoyce, and Israel shall▪ be glad: therefore Iohn heares (Reve. 19. after the Roman Monarchy was ruined) a great voice of much people, saying, Hallelujah: the highest song deserves the highest note: the note was so high set, v. 6. that it was as the voice of mighty thunderings, saying, Allelujah. But how is this comming parallel with that of Pauls, and Matthews and Iohns? this is exactly parallel with them: for as here he is said to come, so he is said to come with great splendor and glory; and with great power; his glory covered the heavens, and the earth was full of his praise; and his brightnesse was as the light: here's the brighnesse of Christs comming; and then he had hornes comming out of his hand, there is the comming of Christ in pow∣er, there was the hiding of his power, or the mystery of his pow∣er; by which it appears, this comming of Christ in glory and power to destroy Antichrist, and convert the Jews is a mystery, as Paul, Romans 11. Iohn, Revelat. 10. and Moses, Deuteron. 32. call it.

This comming of Christ is glorious and powerful, in regard of* 1.79 the effects of it; 'tis powerful in regard of the powerful enemies it overcomes; for it overthrows the Devil, the beast, and the false prophet: and then Christs comming is glorious; because it ga∣thers the twelve dispersed Tribes together, it brings in to the royal fold of Christ infinite numbers of Gentiles from all quar∣ters of the World, it makes all the Kingdoms of this World to be∣come

the Lords and his Christs. How am I in the midst of these texts like a little Bee drowned in an Ocean of honey! I am not a∣ble to count the texts that illustrate this glorious and powerful comming of Christ: neither am I able to marshal them in such good method as may make its matter both plain and delightful to the Reader, much less to expand the breadth and the length of those glorious truths which are involved in those texts: but if in magnis voluisse sat est, I am well enough. I have done my endea∣vour.

I should now proceed to shew the errour of those Millena∣ries, who on the other extream would from the frozen Zone of affliction bring the Church militant into the torrid Zone of terene triumph▪ where it shall have no night of sorrow, but shall have Christ personally present in the midst of them: hereby utterly making void that text which is unlimited until the day of judge∣ment: Through many tribulations we must enter into the King∣dom of Heaven. And All that will live godly in this life must suffer per•…•…ecetion: nay, worse then this, it disgraceth Christ, and deba∣seth his dignity so infinitely, that when I consider the Majestie of Christs presence, as he appeared to Iohn after his Assumption, Re∣vel. 1. 13, 14. with his eyes like a flame of fire, his voice like the sound of many waters, from his mouth a sharp two-edged sword proceeding, and his countenance bright as the Sun shining in his strength: and when I medi∣tate of that glorious place, into which with the humane nature he ascended; I do so much abhor the thoughts of my Lord the King of Heaven and Earths debasing himself again to dwell with men before their bodies are changed, and have put off corruption, to be seene with these mortall sinfull eyes, and touched with these polluted hands here, that I cannot but cry out aloud against the opinion as blasphemous; and therefore I passe it by as not wor∣thy the mentioning of a solid Christian: it needs not the confu∣ting; for the learnedst and most moderate of them (Mead) con∣tradicts himselfe in one and the same page about this opinion: and so do all of them that either print or prattle of it most ridiculously and absurdly.

Notes

• * 1.1

  Haec est revela∣tio Pauli de ad∣ventu Antichri∣st•…•…. Jac. Fabrus Stapul•…•…nsis in Locum.
• * 1.2

  •…•…ach. 3. 3, 4, 5.
• * 1.3

  Joel 3. 14, 15, 16, 17, 18.
• * 1.4

  Habak. 3. 4. Habak. 2. 2, 3.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  The sin of An∣tichrist what?
• * 1.7

  Et alius consur∣get post eos, & ipse major erit prioribus, & tres reges humi∣liabit. A. Mon∣tanus.
• * 1.8

  Tres Reges de∣primet. Trem.
• * 1.9

  Et Sanctos al∣tissimorum abo∣le•…•…it. Montan.
• * 1.10

  Sicut Christus omnis justitiae homo, ità ille (Antichristus) totius peccati homo. Bruno C•…•…rthus. Gloss. Aquinas, cum multitaliis. Sicut Christus melior omnibus sanctis, ità Anti∣christus pejor o∣mnibus malis. Aquinas. Invadet Impe∣rium Antichri∣stus ac domina∣bitur titulo ju∣stae possessionis, ac verae pietatis, sed ubi revelari eoeperit publicè, his notis orna∣bitur quas Apo∣stolu•…•… hîc ei tri∣buit (viz.) ho∣mo peccati, fi∣lius perditionis. Aret. Homo peccati, i. e. totaliter peccatis deditus, ex peccato & scelere consta∣tus. Aquinas. Zanchius. Peccator ille sceleratissimus. Tirinus.
• * 1.11

  Est multitudo aliqua, & di∣versi sibi invi∣cem succede•…•…∣tes, qui unum quodammodo Antichristi va∣stum corpus effi∣cerent. Hype∣rius.
• * 1.12

  Ve•…•…y much of this we may finde in learn∣ed B Down•…•…m de Antichristo.
• * 1.13

  Si 〈◊〉〈◊〉 〈◊〉〈◊〉 nus sit A•…•…∣christus 〈◊〉〈◊〉 in Ecclesia Christi, t•…•…c Lutherani & Calvinist•…•…, & 〈◊〉〈◊〉 ab Ecclesia q•…•…e Papa est 〈◊〉〈◊〉 sunt, extra ve∣ram Ecclesiam Christi ver san∣tur; nam Eccle∣sia Christi una tantùm esse po∣test, sicut Chri∣stus unus est. Confirmant au∣tem Lutherani & Calvinistae Papam Roma∣num esse Anti∣christum; Ergo. Bellarmin. de Rom. Pontif.
• * 1.14

  Vide Dounam de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & de 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Romanae Ec∣clesiae, lib. 5 cap. 2, 3, 4. 5.
• * 1.15

  Jacobus Fabrus Stapulensis in Locum.
• * 1.16

  Object.
• * 1.17

  Sol.
• * 1.18

  He that resist∣eth the Ordi∣nances of God, resisteth God, R•…•…m. 13. 1, 2. and from the Lord shall re∣ceive his judge∣ment.
• * 1.19

  〈◊〉〈◊〉. 〈◊〉〈◊〉.
• * 1.20

  Perditus est quia à Christo deficit, & per∣dit, quia alios à Christo abstra∣hit. Gualther. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ex Oe∣cumenii & A∣rethae Exposi∣tionibus colle∣ctis, p. 732. Ita Aretius in locum.

  Homo peccati, filius perditio∣nis priùs pecca∣ti deinde perdi∣tionis aptissimè, peccatum enim perditionis cau∣sa. Estius in locum.
• * 1.21

  Non solum o∣mnium Patrum sensus, sed •…•…otius Ecclesie con∣sensus.
• * 1.22

  Grotius.
• * 1.23

  This adversary (Isai. 27. 1.) is called the Ser∣pentine-Bar•…•…e; or the Serpent crossing like a bar; because 'tis he that shu•…•… out laws and justice, and lawful Magi∣stracie from their Seats in the State, and Government & Piety in the Church; this is most probably, a prophecie of Antichrists ru∣ine; for both the precedent and subsequent matter prove that this com∣ming of the Lords with his sword is at that time, when God will call the twelve Tribes to the Gospel; paral∣lel with this Text, is Revel. •…•…9 10, 11, to 15 16, •…•…7. & 14. 14. The learned observe the kinde of ex∣pressions used by the Apostle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which both sound pas∣sively, yet in the sense they are actively understood, as Beza & Grotius observe. Servanda ist vis conjuga•…•…ion is Niphal recipro∣c•…•…. And see the Greek Scholiasts expound it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. he shall op∣pose, he shall extol. Hujus ordinis Deus est autor, ut qui sunt rebe•…•…es 〈◊〉〈◊〉 sese cum Deo ipso bellum gerer•…•…. Beza.
• * 1.24

  •…•…ide Dounam lib. 4. de Anti∣christo.
• * 1.25

  Paulus ne qui•…•… ill•…•… de quibus hîc ag•…•… •…•…os esse •…•…rederet, ca•…•…ion is ergô addidit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gro∣tius in Locum. Non dicit s•…•…pra omnem qui est; nam qui est, u∣nicus est, nec de illo [omnis] di∣•…•…ur, sed unus. Dounam lib. 4. cap. 1. de Antichristo Non super Deum extoll•…•…tur Antichristus, sed super eos qui dicunt•…•…r. I enaeus lib. 3. cap. 6▪
• * 1.26

  Antichristus▪ 〈◊〉〈◊〉 publice so•…•…us col•…•… vol•…•… ut deus, privation 〈◊〉〈◊〉 co•…•…et •…•…u∣um D•…•…monem, quem nunc up•…•…∣bit deum Mao∣zim, i. e. forti∣tudinum & mu∣nitionum; quia ej•…•… ope, fortitu∣dine & paten∣tiâ, omnia sibi saviiciet Anti∣christus. Com. à Lapide. Deus dicitur a∣liquis quatuor modis, pri•…•…ò natutae proprie∣tate, •…•…xod. 20. Deus unus. Se∣cundò fa•…•…â nun∣cupation•…•…, omnes dis gentium D•…•…monia. •…•…er∣tiò •…•…ratuitâ ad∣optione, Ego di∣xi dii estis. Qua•…•…tò, dete∣g•…•…tá potestate, Exod 7. Consti∣tui te deum 〈◊〉〈◊〉▪ su•…•…er 〈◊〉〈◊〉 extellit se Antichristus, 〈◊〉〈◊〉. Vide D•…•…unam de Antichristo, lib. 4. c. 1. Sect 3. They are cal∣le 〈◊〉〈◊〉, nun∣•…•…. 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 〈◊〉〈◊〉 D 〈◊〉〈◊〉 cont•…•…a M•…•…r.
• * 1.27

  Ità 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 significa•…•… omne id quod religio∣nis causâ homi∣nes vener•…•…ntur.
• * 1.28

  3
• * 1.29

  Quidam dicunt quod nunquam H•…•…e: usalem •…•…ec templum reaedi∣ficabi•…•…ur, sed usque ad finem perseverabit desolatio, & hoc aliqui Judaei credunt: ideo exponitur in templo Dei, i. e. in Ecclesia, qu a mult•…•… in Ecclesia eum •…•…e∣cipient Aqui∣nas in lo•…•…um. In templo Dei, i. e. in 〈◊〉〈◊〉 Dei qua est templum Dei. G•…•…rranu is lo•…•…um.
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈◊〉〈◊〉. p. 333. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. Sed•…•…t in Eccle∣si•…•… Dei, quasi Deu•…•…, quia ma∣gna par•…•… Eccle∣siae ei adhaerebit. Gorian. & A∣quinas. In templo Dei s•…•…deat, i. e. prin∣cipetur & do∣mine•…•…ur tan∣quam ipse cum suis nuntiis sit templum Dei, sicut Christus cum suis:
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉. 〈◊〉〈◊〉 lo∣cum.
• * 1.32

  Verse 5.
• * 1.33

  Verse 6.
• * 1.34

  Quoniam s•…•…irre illos dixit, ap•…•…∣tè but dicere n•…•…luit; & id•…•…o nos qui nesci∣•…•…us quod illi sciebant, perve∣nire cum labore ad id quod sen∣sit Apostolus, cu∣pi•…•…us nec vale∣mus. Beda.
• * 1.35

  Est Elenchus Syllogismus cum contradictione conclusionis. Arist.
• * 1.36

  〈◊〉〈◊〉▪ 11.
• * 1.37

  B adshaw.
• * 1.38

  Oste•…•…dit c•…•…s ha∣bere 〈◊〉〈◊〉 causam. Aqu•…•…as.
• * 1.39

  Benedict. justin.
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i e. q•…•…ò 〈◊〉〈◊〉 pa•…•…∣fiat. Beza.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  Usque ad tem∣pus, & tempora particulámque temporis. Tre∣mel. in Dan. 7. 25.
• * 1.43

  Quest.
• * 1.44

  Answ.
• * 1.45

  Per synecdo∣hen generis spe∣i•…•…er •…•…d sig∣ifi•…•…andum ter∣ae motum usur∣atur. Piscator •…•… Luc. 21. 11.
• * 1.46

  Xenoph. paed. 4 Thu•…•…yd. lib. 5.
• * 1.47

  Verse 7.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  Nam mysterium jam operatur iniquitatis, tan∣tùm ut qui tenet nunc, teneat donec de medio fiat. Vulg.

  Iam enim agit mysterium illud istius aboli∣tionis legis: tantùm qui nunc retin•…•…t retinebit, usqe dum è medio fiat. Beza.

  Mysterium enim iniqui illius jam incepit sedul•…•… agere, dummodo id quod nunc detinet, tollatur è medio. Syriac.

  Mysterium enim iniqui jam incipit efficax esse, tantummod•…•… si quod nunc detinet tolleretur è medio. Tremel.
• * 1.49

  A Nero•…•…e in∣ceptum est, qui ze•…•…o idolorum Apostolos inter∣fecis. Ambros. Chrysost. Hu∣go Cardinali•…•…, Beda, August. Ambros. Cath.
• * 1.50

  Est status Ro∣manus, cuj•…•…s •…•…bscessio in de∣•…•… reges di∣spersa Anti∣christum super∣d•…•…cet. Ter•…•…ul. l. 24. d•…•… Resur.
• * 1.51

  Iniquitas arc•…•…∣na & mystica, id est, aut pieta∣tis, aut legitimo dominii 〈◊〉〈◊〉 palliata. Gl•…•…ss. Ord. in •…•…ocum. This by Corne∣lius à Lapide is confirmed. Occult è enim in impiis hypocritis & haereticis o∣peratur, quae sen•…•…im proserpic & crescit, donec per Antichri∣stum in publi∣cam iniquita∣tem prosiliat. 〈◊〉〈◊〉, Slader. Brigh•…•…man. Per mysterium iniquitat•…•…s non 〈◊〉〈◊〉 Anti∣christum, sed praecursor•…•…s An∣tichrist•…•….
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oecumen.
• * 1.53

  Mysterium & mulier illa, 〈◊〉〈◊〉. 17. suotemp•…•…∣re revelandum est, non interm 〈◊〉〈◊〉; cum autem praesens & revelatus su•…•…rit 〈◊〉〈◊〉, tu•…•…c palam, & publicè, & 〈◊〉〈◊〉 〈◊〉〈◊〉 ope•…•…abitur. F•…•…br. Paul•…•…ius. Vide Corne∣lius à Lap de.
• * 1.54

  N•…•…s per myste∣rium iniquita∣tis, ipsum anti∣christianissimum •…•…urtim & clam serpentem, unà cum •…•…aeresibus, ei viam ste•…•…nen∣tibus, intelliga∣•…•…. Zanchius.
• * 1.55

  Retinenda •…•…uit vis articuli in∣dicant•…•…s hîc agi non tam de sim∣plici qu•…•…piam transgressione egis, sed de ipsâ quas•…•… totius cul∣tús Dei abolitio∣ne, quasi illega∣litatem dicas. Beza.
• * 1.56

  Revel. 11. 10.
• * 1.57

  Hoc moratur Antichristum, ut qui nunc tenet Christianum Imperium, & unitatem fidei te∣neat hoc tam diu donec iniquitas quae modò est, in mysterio fiat de medio, id est, de com∣munitate, ut sicut modò fides est in communi, iniquitas in occulto: sic in tempore Antichri∣sti, fides sit in occulto, iniquitas in commum; quia membra ejus non plus erubescent actum impietatis quàm pietatis, & qui fidem habent paucissimi erunt. Carth. Bruno. These words seem to be prophesied of these times.

  Qui tenet, i. e. qui fidem tenet ante Antichri∣sti adventum, [teneat] i. e. ne moveatur citò, [donec de medio fiat] i. e. donec moriatur. Fabr. Paulutius in locum.

  Qui tenet, teneat religionem, donec de medio Ecclesiae fiat apostasia. Estius.
• * 1.58

  Haec interpretatio non modò est absurda: sed Graecis etiam nullo modo respondet. Beza. Romanus Pontifex qui tenet nunc Ecclesias teneat illas, donec de medio fiat, id est, ab ipsâ Romanâ Ecclesiâ▪ quae est Medium & cor Ecclesiarum, fiat iniquitas, ob quam multae ab ea discedant Ecclesiae. Anselme.
• * 1.59

  Sicut carbo ignis inter ligna occultè vim su∣am exerit, & vicina adurit, sensimque pro∣serpit donec in flammam & incendium mani∣festum erumpat: sic iniquitas à Daemone accen∣sa, occultè in impiis vim suam exerit, ser∣pitque donec in publicam omnium scelerum flammam sub Antichristo erumpat. Cornel▪ à Lapide.
• * 1.60

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 multa signifi∣cat; tenere, re∣tinere, detinere, impedire, possi∣dere, occupare, imperare, rerum potiri: exempla passim halemus. Zanchius.
• * 1.61

  Note.
• * 1.62

  Verse 8.
• * 1.63

  This opinion may seem to oppose the ge∣neral opinion of the Protestants; such as Beza, Bishop Iewell, Downam, Whitaker, Willet. Brightman, and several others, who conclude the Pope is Antichrist. For my part, I grant as much from Scripture against the Pope as they, as that he is the Head of the Western Apostasie, sitting in pomp in Rome, making peoples and Nations drunk with spiritual filthiness, and that State that hath drove the Witnesses into Sackcloth, that the Popedom is the State with the se∣ven heads and ten horns; but all this makes him not in the least the Antichrist that denies the Father and the Son, 1 Iohn 2. 21. nor the beast of the earth, Revel. 13. 12, 13. nor he that slayes the Witnesses, Revel. 11. 7. nor he that lifts himself up in the ruine of three Kings, Dan. 7. nor he that is the son of perdition, 2 Thess. 2. Who is not to be revealed until he have removed the two Witnesses out of the way. This is the Antichrist the Fathers both Greek and Latine make mention of.
• * 1.64

  Cornel us à Lapide.
• * 1.65

  Exlex est, quia nullis legibu•…•… subiicitur: o∣mnes aut•…•…m le∣ges contemnet & conculcabit. Zanchius. Antichristus manifeste reve∣labitur fontem esse totius ini∣quitatis, qui nec modò in mem∣bris suis, nec tunc in s•…•…ipso timendus. Anselmus. Retegetur au∣tem sic, ut aper∣tè conspiciatur in impio suo re∣gno, & domi∣natu: & cog∣nescatur esse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iste & Anti b•…•…stus. Zanchius. Aper•…•…e domina∣bitur. P•…•…ator.
• * 1.66

  Note.
• * 1.67

  Spiritus oris non significat praedicationèm verbi Dei, quia haec non interfi∣ciet Antichri∣stum, imò i•…•…sam tollet, cum Eli∣am & Enoch occidet.
• * 1.68

  Nil prodest ra∣tio aut religio ubi vis imperat. Spiritus oris Christi non est p•…•…aedicatio, sed potiùs senten∣tia, & judicium condemnationis.
• * 1.69

  Zelus justitiae faciet qui est▪ amor. Spiritus enim Christi est amor Christi, & hic zelus est Spiri∣tus Sancti, quem habet ad Eccle∣siam. Aquinas in Locum.
• * 1.70

  Et spiritu lab•…•…o∣rum suorum morte affici•…•…t improbum. Tre∣•…•…. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Septuagint. i. e. to a wonder, & in the spirit by by the lips he shall slay the wicked one.
• * 1.71

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.72

  [Conficiet Spi∣ritu oris] est Periphrasis ver∣bi D•…•…i & virtu∣tis ejus; nam verb•…•…m breve & consumma∣tum facie•…•… Do∣minus super terram. Zuing∣lius.
• * 1.73

  Note.
• * 1.74

  August. Ambros.
• * 1.75

  Ante diem ju∣dicii •…•…ccidetur Antichristus, nam post •…•…jus mortem mini∣mùm dabuntur hominibus qua∣d•…•…aginta quiu∣que dies poe•…•…∣tentiae, ut patet. Dan. 12. 12. Cornel us d. Lapide, & alii docti.
• * 1.76

  Multorum opi∣nio est, inter Antichristi mortem Domi∣nique adven∣tum spatium a∣liquod temporis fore medium, qu•…•… pace ali∣quantulâ f•…•…ua∣tur Ecclesia. Estius in locum
• * 1.77

  Fat•…•…or quidem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voce sae•…•…è illum iudicii adven∣tum significari▪ sed id perpetu∣um non est. Leigh. Critic. Sac. Haec verba non duntaxat de ul∣timo adventu Christi intelli∣genda sunt, sed quotidiano ad∣ventu verbi Christi in corda fidelium. Zuinglius. Incertum est an loquatu•…•… de ul∣tima Christi ap∣paritione cùm judex è coelis patefiet. Calvin. in locum. Adventus Do∣mini extensè & secundùm quan∣dam latitudi∣nem est intelli∣gendus, ut sub eo comprehen∣datur etiam ad∣ventus & prae∣dicatio praecur∣sorum. Estius in locum.
• * 1.78

  See the learn∣ed Annotations on Matth. 24.
• * 1.79

  I•…•… may be cal∣led▪ the coming and appearing of Christ, when he comes and appears in his Vice-gerents his two anoint∣ed Offices, Magistracie and Ministe∣ry, but at the raising of the Witnesses, he eminently ap∣pears in these two Offices, therefore 'tis called Christs comming and appearing.