of Antichrist and the Apostasie which is called Rev. 19. 4 20. the casting of the beast and the false Prophet into the lake and the chaining of the Dragon for these are all together the ruine of these later is the establishing of the two former The reason why the Prophets oft-times joyne the true Gentile gospellers and the Jewes together in their prophecies which respect these times are as I conceive for these reasons 1. Because they come out of tribulation together 2. Because they shall be united in one Faith together There shall be no distinction in Religion betwixt Jew and Gentile and therefore for the most part the prophecies that look to the sounding of the seventh Trumpet joyn both Jew and Gentile together as in this of Moses and Isa. 27. 13 Mat. 24. Luk. 21. Mar. 13. In ver 36. there is one signe of the seventh Trumpet 's being ready to sound and that is the Jews and gospel Churches low condition When their power is gone and there is none shut up or left when the true Churches for they are Gods servants power is gone when their Armies are overthrown in the field and when all the true Churches Garisons are won that there is none shut up against a day of need nor any left i. e. unconquered this is the time even the set time for God to come to ruine his enemies and restore his Church then will God judg for his people righteous judgment for Dan. 7. 26. The Iudgment shall sit and repent himself for his peoples long and sore affliction Yet how may we take up Isaiahs lamentation this day Who hath beleeved this report or to whom is this Arm of the Lord revealed The unbelief the timorousnesse the profanenesse and the most abominable Apostasie and Antichristian complyance of Christians at this day in this Kingdom under these dispensations makes me beleeve that God hath yet some more dreadfull stroke against all sorts of Professors so that few Nobles and few Ministers and few of the Professors shall live to see these glorious Gospel days that are approaching Where can we find a soul that lives this day upon this Prophetick promise so much as to raise his hopes but even sinks by despondencie under the sad dispensations of God upon his Church or else feeds his hopes with the husks of humane helpes as if Armies or Navies could bring about these things as if Christ stood in need of Belial in the accomplishing of his glorious Prophetick promises but the Scripture must be fulfilled Luke 18. When the Son of man comes shall he find faith on the earth Scarce such a strong faith as to believe the Resurrection of the Church in such a state as now it is The other signe of the approaching of Antichrists ruine and the finishing of the mystery is the blasphemy of Antichrist in ver 37 38. where the Antichrist mocks at the Magistracy and the Ministry and the fasting and prayers and the religious ingagements of the Church parallel with Dan. 7. 8. where the Antichrist speaks great words but we shall leave them till we come to touch of the Antichrist The fourth special thing observable in this Prophetick Song of Moses is the coming of Christ the Lord to ruine Antichrist finish the grand Apostasie and the heads thereof and convert the twelve Tribes to the Gospel from ver 29. to v. 43. When Antichrist had bereaft the true Church of all its outward visible strength so that their Field power and Fort power was taken away and none was left to own the Churches cause but they were all subdued by Antichrists prevailing Armies ver 36. then in ver 37 38. doth Antichrist boast and insult in a blasphemous way over the heads of the Church and their cause and now ver 39. doth Christ appear to be the mighty Prince of all the earth who declares himself as Rev. 19. 16. The King of Kings and Lord of Lords fulfilling the Prophetick promises in restoring the Church out of its low condition and bringing its enemies down to hell therefore Dan. 12. 1 2. a parallel Text with Moses sets forth this day of wounding and healing i. e. of wounding the enemy and healing the Church as a little day of Judgment by Christ coming to deliver the poor Jewes and to bring trouble upon their enemies 'T is resembled to the Resurrection so Ezek. 37. the Holy Ghost sets forth the Jewes restauration after the Roman captivity under the resemblance of raising bones that have long lyen in the grave taking flesh upon them and living and becoming mighty and terrible and no wonder the Prophet compares the Jewes conversion to the Gospel and their restauration to the Resurrection for Paul Rom. 11. 19 saith What shall the receiving of them be but life from the dead and therefore in Rev. 20. 4 which is a continuation of the parallal Text Revel 19. 16. this day is called the living and raigning of those that were beheaded i. e. the Witnesses who Revel 11. 11. are said to have a Spirit of life enter into them and to stand upon their feet as a man rising out of his grave thence it is that this is called Revel 20. 5. the time of the first Resurrection which he is blessed that hath a part in it that is which is undefiled keeps himself a Virgin and follows the Lamb wheresoever he goeth Revel 14. 4. Keeps his mouth from guile and his person innocent ver 5. That worships not the Beast nor his Image nor receives his mark in his forehead nor his hand v. 9. But watcheth and keepeth his garments clean Revel 16. 15. These whether they live they shall live unto the Lord or whether they dye they shall dye unto the Lord whether they live or dye they shall be the Lords for on such the second death hath no power CHAP. VII BUT the great question is When shall these things be When shall Christ draw forth his sword to wound his enemies and heal and deliver the Jews and the distressed Church amongst the Gentiles Moses seems to answer in the next words v. 40. For I life up my hand to heaven and say I live for ever to this verse adde the three following and with them compare Revel 10. 5 6 7. the Text that sent us to this Chapter and now concurrs with its parallel and also Dan. 12. 6 7 9. observe here Daniel proposeth one question How long it shall be to the end of these wonders viz of ruining the little horn and of restoring the Jewes hereupon ver 7. Daniel sees him whom Moses and Iohn by the eye and ear of Prophecie saw and heard 1. Lifting up his hand to heaven 2. Swearing by him that lives for ever that it shall be for a time times and the dividing of time and when he shall have accomplished to scatter the holy people all these things shall be finished ver 9. And he said Go thy way Daniel for the words are closed up
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 redemption 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 conâ—…ounding of Antichrist Now he doth appear but men doubt now whether it be the very Antichrist or not though every mark is writteÌ„ 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 dreadful 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 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 into 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 Witnesses 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 Monarchie which must necessarily be about the end of the Apostasie 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 then any of the other Therefore he is said in Dan. 11. 36. to prosper in his blasphemy and illegality until the indignation be accomplished And Paul calls him the lawlesse one from hence Thirdly Daniel tels us he shall subdue three Kings this is dubiously 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 subdued because it implies a subjection of the three Kings Therefore I rather choose to read it with Montanus he shall humble or with Tremelius he shall depresse Alas dear son â—… he is now that sacred mark that this Antichrist prepares his arrows against â—… 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 nâ—…s to catch his royal feet in nets which are not yet discerned but will shortly manifestly appear 't is to be feared to hisâ—… 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 Lion 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 noâ—… 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 Antichrist Fourthly this Antichrist saith Daniel shall speak great words against the most High and weare out the Saints of the most High by which 't is evident that Antichrist tyrannizeth in those 3 Kingdomes 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 Government in Church and State and blaspheming against the Statutes of God and his Ordinances and promoting and upholding 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 Bruno Carthusâ—…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 protector and patron of gross sins he tolerates idolatry and rebellion 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 goodly titles but when he shall begin to appear publickly i. e. be revealed 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 opinions of the sin wherefore Antichrist is called the man of sin But before we proceed we must say something of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack translate it iniquus ille and our best English reads that wicked so the same words is translated Act. 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Antonomasticè by putting one name for another as lawlesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he was numbered amongst the lawlesse persons or it may be translated out-lawed persons persons so notoriously sinfull and abominable in their wickednesse that the law hath cast them out condemned 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia jus omne divinum atque 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 for law and divinity that he saith or doth Indeed many learned men take notice of the Emphasis in the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Antichrist and so Tirinus understands revelabitur i. e. in lucem prodibit 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 tyrannizeth by his Sword-power Therefore it is said Revel 13. 16. he causeth all both small and great to submit to his new government so that small and great shall know and feelingly know the person when he reignes they shall know him by his new government 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 gracious 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 possible the very elect but 't is 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 peculiar 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the person that ruines this man of sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the manner how or the Instrument wherewith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the spirit of his mouth Observe this from the connexion of the reigne and ruine of 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 Gospel 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 Holy Ghosts light in the Scripture in opening the Text to clear it that the day of Christs comming here to destroy Antichrist cannot 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
blesse not their mother to a generation that are pure in their own eyes yet not washed from their filthinesse a generation ô how lofty are their eyes and their eye-lids are lifted up a generation whose teeth are swords and their jaw-teeth knives to devour the poor from off the earth and the needy from amongst men a generation of Lâ—…custs the wonder of Solomon who having no King go forth all of them by bands Would we but incline our cares to Gods counsels and turne our feet into his paths he would soon subdue our enemies and turnâ—… his hand against our adversaries the haters of the Lord should have submitted themselves but that we were disobedient to the Commanaments of the Lord. Why is the Diadem fallen from our head but because wo unto us we have sinned Why do flattering lippes proud tongues and double hearts prevail against us to the oppression of the poor and the making of the needy sigh Why do the wicked walke on every side when the vilest of the sonnes of men are exalted but because weare sinfull our Cities and our Countreys and our families of all rankes and degrees have sinned Go forth therefore ye sons and daughters of the Church weeping gird your selves in sack cloth and put ashes on your head take to you words of lamentation and bewail the sins of your Kings of your Princes of your Nobles of your Ministers before the Lord. Let the Trumpet be blown in Zion let a Fast be sanctified and a solemn Assembly called gather the people assemble the Elders let the Bridegroom go forth of his chamber and the Bride out of her closet let the Ministers of the Lord weep between the Porch and the altar and let them say Spare thy people ô Lord and give not thine heritage to reproach that Heathens should thus rule over us So soon as the people of God are thus framed God will be jealous for the land and pity his people The Churches teares usually go before the black Funerall of their enemies their tears ascend like exhalations insensibly but return in thundering and lightning stormes upon their enemies We shall finde the Churches mourning and the enemies ruine to be Zach. 12. 3 4 10. a Gospel-connexion and what himself hath joyned we cannot pull asunder Since therefore preces lachrymae are our best weapons against our enemies let us take to our selves this spirituall armour and let us thus go forth for the cause of God with much affection rejoycing as a Bridegroom commeth forth of his chamber and as a strong man rejoyceth to run a race let us rejoyce that we are counted worthy to be in arms for so great a King let us with a holy scorn disdain the enemies of our Lord the King let us defie that power and strength they bring against him Let the Counter-motions of crosse providences which make it evening by the Apostates clock put forward the hand of your faith to make it the morning of deliverance doth the Antichrist tread down all before him and oppresse the Church of God exceedingly be of good cheer for thus it is written that Antichrist must do and the Witnesses must suffer and also 't is written that then he is neer to his ruine and the Church neer to a glorious and exceeding great deliverance which is the subject of one main part of the ensuing Discourse Be not then ô ye Saints of the most High either afraid or ashamed of your afflictions Can you chuse a better Master Can you fight under a more royall Standard then Christs or can you finde a baser enemy or more accursed then the Antichrist gird on then your spirituall armour with the girdle of sincerity be stedfast in your resolutions why do the latchets of the shoes of patience hang so loose Why do you fâ—…et and startle at the news of suffering as if the fiery triall which is to try you were the fire of hell to damn you sincerity rejoyceth in the triall how will you be known from loose professeurs if your sincerity be not tried by afflictions afflictions indured with patience for Christ are the seales of sincerity this was one of Pauls seals which passed him for current among the Saints Paul a prisoner of Jesus Christ. Sufferings for Christ are an evident tâ—…ken of perdition to your enemies but to you of salvation and that of God Faith is the evidence of our salvation and sufferings are the evidence of our faith Rejoyce therefore inasmuch as yeare made partakers of the sufferings of Christ for when his glory shall be revealed ye shall be glad also with exceeding joy your reproaches for Christ render you happy inasmuch as thereby the Spirit of glory resteth on you though on your enemies part Christ is blasphemed yet on your part he is glorified We have indeavoured to clear the Church of England and to clear the reformation begâ—…n and at last fiâ—…ished by the King Lords and Commons as Christs Church and Christs cause notwithstanding all those reproaches cast upon it let us then all of us that own the Church of England for a true Church and the reformation of that Church for a good cause prepare for sufferings and let us count them as so many scars of honour got in the field where the Royall Standard of our Lord the King is pitched which we shall wear forever our bodies shall lie down in the grave in the honour of them and at the Resurrection rise in the mâ—…jesty of them Let love to Christ and love to the Church of Christ constrain us to constancy let 's stop our eares against all the charmes of the Devill the world or the flesh let 's look to our Redeemer who when he was tempted upon the salvation of the chief Priests and Elders and upon the vindication of the Godhead to come down from the Crosse this seems to me to be the deepest temptation of hels forging for to destroy the work of Redemption for had Christ come down before he had died our Redemption had not been finished and we must all have been damned yet he continued in his shameful and grievous torments under all these blasphemons roproaches until the work of our Redemption was finished look up then to this great Captain of our salvation and as you have seen him do so do ye you must if you be Christs be made conformable to Christ your head by sufferings The faithful Christians of the three Kingdoms have suffered much ô let them not come down from the cross until the work be finished 't is supposed that there are sharper sufferings yet to come yet let us not â—…aint for there are more with us then are against us we have as that great person said A good Cause and a gracious God and so we have all the Angels and Saints on our sine we have the Trinity to trust to who is a strong hâ—…ld in time of trouble and knoweth every soul that trusteth in him Let love to the
whereon the learned Christians of the Europan Churches have met and fiercely incountred each other Paul was not more tossed in his Voyage from Ierusalem to Rome then Pauls Text hath been tossed amongst Christians since the name of Protestant and Papist hath been heard of in the world They both throw dirt in each others faces and then set this Prophecy of Paul's before each other as a glass of Infamy My care shall be to avoid those that cause Division my Design being to follow truth and peace and thereby if possibly I can to unite those that love it The very Title of this Subject may justly cause me to relinquish it for as the Sun is too glorious an object for a sore eye to look on and the Rocks too hard for foundered feet to go upon so is this Prophetick Subject too high and mysterious for such a weak head as mine to comprehend especially since the Ancients conclude this prophesie is not to be fulfilled until towards the end of the world so that we in this Age must look for the fulfilling of it And in good manners I might take that Greek Fathers grave Counsel rather patiently to wait on God for the fulfilling of Prophesies then rashly to determine of future events But if I may I shall plead my excuse for this my boldness to the Reader in the Preface I am now though long first come to the Text. This Chapter is divided as many several wayes as the Levites wife was sent I shal divide only so much as I intend to handle avoiding all affectation of Noveltie or Singularitie These twelve first Verses divide themselves into two General parts 1. A Doctrinal Part 2. A Prophetical part Which distinction Criticks will go neer to say is without a difference for what is Prophetical but Doctrinal only it is in a cloud more mysterious But by the Doctrinal part here we mean that Thesis which lieth implicitely in the two first Verses and part of the third That the day of Iudgement is not at hand This I call the Doctrinal part and then from ver 3. to ver 1â—… you have the Reason confirming this Doctrine and that I call the Prophetick part First then of the Doctrinal part in the two first Verses Ver. 1. Now we beseech you brethren by the coming of our Lord Iesus Christ and our gathering together to him 2. That yee be not soon shaken in mind or be troubled neither by Spirit nor by word nor by letter as from us as that the day of Christ is at hand We must first see to the true reading of these words before we can come to divide them aright Though there be a harmony in the Original Greek Copies yet there is jarâ—…ing in the translating of them The greatest difference which is material in the first verse is about the translating of the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most translate it Peâ—… others with the Preposition Dâ—… which changeth the sense of the words now the question is Who are in the right That is now our part to enquire Learned men are on either side some take in both as probable but incline more to one then another The words in the Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the old Latine Version â—… Beza Tremelius and several other learned Expositors both Protestant and Popish translate thus per adventuâ—… by the coming of our Lord Iesus Christ conceiving the words to carry in them the force of an oath or vehement obtestation The Authority that they bring for the translating it so is from an humane Author and that but a single proof out of Homers â—…aà s and that scarce a proof where Mercury pleading or inteâ—…ding in the behalf of Achillis expresseth himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. by his father and by his mother If this be all that can be said why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be translated per by I believe more will be said why it should be translated De of or concerning First from the Authors themselves who translate it per adventum Zanchie saith it may signifie the matter or the thing it self about which the Controversie was and so it may be expounded We beseech you concerning the coming of Christ as if he should say but as to the controversal point among you viz. concerning the coming of Christ â—…dmonish you not to think that it is at hand This seems to be the true sense and scope of the Text for the tumult that was raised in the minds of the Thessalonians was about the day of Judgment being neer which opinion the Learned conceive was raised by false brethren who abused and mis-interpreted these words of Paul 1 Thess. 4. 15 17. thence perswâ—…ding them that they should all be caught up into the clouds this was a startling Doctrine to new planted Christians which caused such a Church-quake amongst them and therefore Pâ—… comes in seasonably I beseech you brethren concerning the coming of Christ and your being gathered together that ye be not troubled Estius confesseth that it may be so translated De adventu The Syâ—…ck reads it Ob adventum which directly falls in to the foregoing sense It is not fit so material a difference in the reading should be passed over lightly especially since the most as I conceive translate it to the most improper sense which as Estius observes is repugnant to the Greek Copie also for according to the reading per adventum the Genitive Cases are all governed of adventum and then it yeilds us this sense or rather nonsense By the coming of our Lord Iesus and by the coming of our gathering together to him For saith Estius it is requisite according to the Vulgar Translation to repeat adventum which is most improper as himself confesseth though against the received and adored Roman Translation Now for the avoiding this discommodious sense Learned men such as Hierom and Beza that they might make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 govern both adventus and congregatio they read congregatio in the Accusative Case clipping the Greek Copy to make currant their own But leaving both these and reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive Case as it is in the Greek our English Translation will afford us this sense But we beseeâ—… you brâ—…thren of the coming of our Lord Iesus and of our gathering to him you shall see a parallel Text for this not out of Homer's Plate's or Theophrastus's Greek phrases but out of Pauls own Copy in Phil. 3. 13. For it is God that worketh in us both to will and to do of his good pleasure I presume hereupon that it will be granted that so reading the Text in English is neerer to Pauls phrase in other Texts and the nearest to his own Greek Copy here and therefore I shall take the boldness so to read it There being no material difference that I find in the reading of the rest of the two verses we
shall omit the sifting of them until we come to explain them The Doctrinal part may be summed up in this negative Proposition The day of Iudgment is not presently to come In the General we are led to take notice of Pauls modus procedendi his wise and orderly dealing with these affrighted Thessalonians where there is first the Subject matter and secondly the introduction to this matter The Introduction is Rhetorical the Subject matter in the form of it is Logical and may be reduced to this Syllogism You are shaken and troubled in mind because the day of Christ is at hand But the day of Christ is not at hand Ergo you need not be troubled or shaken in mind CHAP. III. IN his Rhetorical Introduction we have 1. His form of delivery 2. his terms of expression 1. His form of delivery is not mandatory but supplicatory he does not say mandamus but rogamus 2. His terms of expression he gives them are not harsh but mild and full of affection he does not say vos Thessalonicenses or vos amici but vos frates Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we beseech you brethren Though Humane Authors as the Learned observe seldom use this word in a Petitionary way yet the holy Apostles use it often so in the Scriptures The word is like Solomons Chariot paved with love it comes from a word signifying love So that the word seems to carry all this honey in its loyns We lovingly beseech you Hee that by his Apostolicall Authoritie might have come with a rod of correction and sharp conviction becomes a Petitioner in love and meeknesse we lovingly beseech you brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren a significant word full of bowels and naturall affection as much as to say You that are uterini of the same womb with me that sucked one and the same milk with me Herein the wisdom of that Lamb-like Lion as I may call him Paul doth much appear Paul perceived how the design of the Seducers was to undermine his new planted Church at Thessalonica by disquieting their souls with terrifying Doctrines as that Doomes-day would be within a yeer and for proof hereof they quoted Paul Wonder not then if the new planted Church of Thessalonica which were all but tender Lambs were much tossed and perplexed in their mindes at the hearing of this strange Doctrine for if Felix that lion was made to tremble but at the hearing of that day well might these Lambs who daily expected to see it This tender Church was to be fed with milk and not with such strong to say truth poysoned meat They were begotten by Paul to the true faith but not to that heighth of evidentiall faith as not to be moved to hear that on a sudden they their wives and children should be brought to judgment These boisterous windes of false Doctrine raised by these incarnate Divels the false teachers and beating so impetuously upon the fluctuant passions of these new planted Christians raised so great a storm against that holy house and houshold that had it not been built upon the rock it had doubtlesse fallen and great had been the fall thereof To allay this storm it seems to me a harder task for Paul at land then for Christ at sea to effect Christ first rebuked the wind and then commanded the water to be still and they were so but contrariwise Paul begins first to allay the waves as the onely means to dispell the winde Paul like a wise Physician layes his finger on the right pulse he there began the cure where the enemy began the wound their passions had made them enraged distractions caused through sudden fear had made them as it were mad and therefore Paul comes in good season with his heavenly melodious charm to allay them We lovingly beseech you brethren Thus Paul like another Orpheus or rather like David with the well-tuned harp of Rhetorick perswades these brain-stung Thessalonians to take a cure He hath half done the cure upon the judgment that hath but allayed the timorous distempered affections of a seduced soul. Paul comes in the same method here to the Thessalonians that Christ came to his disciples in after his Resurrection the first word is peace it was a word in season from the Prince of peace to his poor disconsolate and disquieted servants He that would settle Truth must first make Peace The first word of Command is Peace which being made is commonly the introduction to Obedience Behold here also the vehement desire of Paul and the exceeding earnestnesse of his spirit to repair the ruâ—…nes that this sudden Church-quake had caused in Thessâ—…lonica What must a King put off his Crown to his subjects Must he become petitioner that ought to be petitioned Indeed in reason and conscience it ought not But Paul voluntarily falls upon his face to set them fallen upon their feet Paul saw the dangerous consequences that would follow and therefore as Aretius observes Paul useth these supplicatory terms as a prudent Ambassador of Christ who knew the times and seasons the time when to imbrace and when to refrain from imbracing when to come with a rod and when to come in love Thus you have Paul's Exordium 2. The second thing observable in the doctrinal part is the Matter it self which though in its form it be Supplicatory yet in its quality it is Dehortatory In the Supplicatory dehortation may I beg leave to call it os the Apostle dehorts the Thessalonians from three things in which leaving their Affections he comes home to their Judgments by most plain conviction 1. He dehorts them from the matter of their present fear as if the day of Judgment were at hand 'T is no such matter saith Paul Wherein 2. He dehorts them from the intrinsecall causes of this fear viz. instability in the Truth through forgetfulnesse of it and groundlesse credulity in receiving every new fangle of false Teachers without searching the Scriptures so intangling themselves to their own trouble making themselves miserable before their time without any ground A sin against Philosophie 3. He dehorts them from the external causes of their trouble and those are Seducers be sure so long as their hearts were a Magazeen of powder these fire-brands would never cease until they had blowed them up by the sparks of false Doctrine cast in amongst them therefore the Apostle dehorts them from crediting such persons whom he describes by their subtile practices commonly putting on one of these three cloaks when they went a cheating 1. Either fained revelations 2 Or fained words 3. Or fained Epistles Of the coming of our Lord Iesus Christ and of our gathering together to him for so we read the Text. The whole verse runs thus We beseech you brethren of or concerning the coming of our Lord Iesus Christ and our gathering together to him This verse is imperfect in its sense without the other therefore this of the next must be
Moon and caused a great Eclipse in the minds of the Thessalonians They that Paul left confirmed in the Truth are now shaken off from the Truth This Moon that was as white as snow in the truth is now turning into blood and darkned through the deceits of these impostors Hoodwink a Church with error or mis-belief and in that mopish fit it is apt to be led any way by Seducers The Scholiasts interpretation on this Text is notable That ye be not shaken in mind i. e. to be troubled or terrified out of ignorance of mind and servility ofâ—…t in prostituting it to the lusts of Seducers There is no way to lead a Religious mind but by darkning it and terrifying it Other Learned Interpreters by mind here understand the faith conceiving mind to be put by a Metonimy of the Subject for the faith it being the seat of faith and in this sense they understand it who read the words à vestro sensu that is say they from the truth I Paul taught you concerning the day of Judgment and the great Apostasie of the Gospel Church before that day which you by faith embraced Others conceive that Paul speaks here of the Regenerate mind whereby they did apprehend the truths of the Gospel as if he should say after once you have been brought to know aright and imbrace the saving Doctrine of faith suffer not your selves to be removed from this saving knowledg Grotius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sentence or Doctrine delivered Since these various and Learned opinions do circle the Truth I will not give the precedency to any but as Augustin in such a like case said so shall I and I suppose it best becomes me to say Why may not all these interpretations be taken in since there is so much probability of truth in all and so little clashing betwixt any Nor be troubled The Greek word comes from a word say the Criticks which signifies the clamour or noise of those that make a tumult To this Zanchie agrees Therefore Nor be troubled he thus expounds Be not ye terrified with the clamor and noise of those Incendiaries those false Alarmers of the Church which as Aretius observes from the word with their mouthing terrible words of deceit and lyes went about to raise a storm in a quiet Haven to the intent to shipwrack the Church An Army sometimes is more easily overthrown by a false Alarm in the night then by a pitched Battel in the day this was the way that these Seducers went first they went to make it night in their understandings by leading them from the truth and then they intended to give them a false Alarme to distract them fear them and disorder them As Gideon by his Rams horns sounding his Pitchers chinking and his new and sudden light appearing ruined that strong and mighty Army so did these Seducers intend by the chinking of their Pitchers producing of their new and unexpected light and crying the word of the Lord and the word of Paul intend to rent and ruine the Church of Thessalonica Now Paul that he might prevent the mischief indeavours to remove the cause which lay more in the weak minds and timorous hearts of the Thessalonians then in any thing else for had they held fast to Pauls Truth which it seems by ver 5. they had forgot and not been terrified these Seducers had been utterly disappointed of their ends for they came into this Church but as Pick-pockets into a Fair making an uproar on purpose thereby with more ease to beguile the people therefore the Apostle saith to this effect O ye Thessalonians Non solum non moveamini quoad intellectum sed neque terreamini quoad affectum Gorhanus Having thus discovered the inward causes of this Church-commotion he proceeds to discover by way of dehortation from the extrinsick causes of this Church-quake CHAP. IV. NEither by Spirit nor by word nor by letter as from us Christ when he plucked up the pale of his only quondam Royal Park the Jewish Church He chose the Gentiles for his Forrest and Paul that had been the Divels Huntsman heretofore is now made Christs Ranger of this Forrest he with his commission from Christ goes â—…like another Orpheus with an harp from Apollo and makes such melodious Musick upon that heavenly harp the Gospel that by the Almighty power of him that sent him he made multitudes of people like woods to follow him he made the trees of the Forrest to bud and bring forth fruit to God He tamed the wild Beasts and turned stones to living creatures which became the sons and daughters of Abraham In this Forrest there were many night-walkers who did hunt with vnlawful nets and went about to destroy Christs Spiritual Game they had many baits and snares about every Burrough especially this at Thessalonica Now that Paul might spoil their unlawful Game he breaks their nets and spoiles their baits which he does by discovering them for these Seducers like cunning Fishers had mudded and troubled the waters that so their nets might not be discovered they raised a storm in that Church and then like Syrens sang their deceitful tunes in that storm Neither by Spirit Some conceive that Paul useth the word Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mimically in an holy scoffe at those Spirit-mongers who came with their empty vain dreams and opinions pretending them to be revelations of the Spirit therefore saith Iohn Believe not every Spirit 1 Ioh. 4. 1. i. e. every fellow that pretends to have the Spirit Primasius conceives by Spirit is meant the strange signes that Seducers shall shew pretending them to be done by the Spirit such Juglers there were doubtless in those dayes as well as those we live in Spirit say others by a Metonimy is here put for the revelation of the Spirit because the Spirit is the Efficient cause of revelation these false Teachers came and fained revelations as Zanchie hath it and then fathered it on the Spirit as Oecumenius hath it although those false Prophets themselves were the Authors of it Some conceive that by Spirit here is meant Prophesie and not unlike for the Spirit of Prophesie was then one special gift of the Holy Ghost and that which Christians were to give much heed unto and to try them by the Rule i. e. of the old Testament Prophesies as wel as by the new delivered by the Apostles Now this being the likeliest way to deceive the people in came these Seducers at this golden gate Hence Theophylact expounds it Prophecie because as he conceives certain men did counterfeit a Prophecie as that the day of Judgment was at hand If I should quote Beza Aretius Piscator and many more Commentators it would but inform us that they vary only in expression scarce any thing in sense Therefore I leave the Reader to follow whom he pleaseth Nor by word Here must be added As from us and probably as from
us hath relation both to Spirit Word and Epistle and so the Apostles meaning may be We had no such revelation from the Spirit we never delivered any such thing in any Sermon nor did we ever write any Epistle that expressed any such Doctrine The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Learned observe is here put for a specious pretence So it is used in Coloss. 2. 23. which things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a shew of wisdom a specious pretence of high Divinity Others as Hyperius and Zanchy conceive the word imports as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a perswasory speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word that Paul useth Col. 2. 4. Lest any one beguile you with inticing words or probability of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adapted perswasory speech to make that which is spoken be it true or false seem to be a reall clear and undobted truth It is in Logick called a Paralogisme which saith Aretius the false Apostles here made drawing their false conclusions from 1 Thess. 4. 15 17. Thus they might argue from these words Then we which remain alive shall be caught up together with them in the clouds and so shall we ever be with the Lord. Now if Paul reckon himself and the present Saints of Thessalonica amongst the number of them that shall be alive to be caught up with Christ then the day of Judgment must be near for Paul is well stricken in yeers and many of the Saints of Thessalonica are old and ready to go to their graves But say they Paul expresly saith Wee that are alive shall be caught up together with him Ergo The day of Judgment is neer at hand Such kind of Sophisme Zuinglius Primasius Hyperius and Aretius conceive the Apostle means Cornelius à Lapide and Estius by word understand the word or sermon of Paul as if Paul should say any such thing that the day of Judgment was at hand for saith Estius the false Apostles affirmed se ex ore Pauli audivisse that they heard Paul speak it That the day of Judgment was at hand from beleeving which the Apostle dehorts them flatly denying that any such word ever proceeded out of his mouth Nor by letter as from us This is to a word according to the Vulgar Translation which reads it so from the Greek Copie 'T is generally conceived that those false Apostles did either forge Epistles in Paul's name or set false glosses upon those he writ Therefore saith Theophylact these Seducers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They fained Epistles as if they had been written and sent forth by Paul and Zanchy as others conceives that either they did forge Epistles in Pauls name or else Paul alludes to the former Epistle where he had treated of this day of Judgment Beza hath a notable saying upon these words very fit to be applyed to our times alluding to the hereticks of those times he lived in If Beza which saw those monsters but in their babieclouts did conceive this Text to be fulfilled in his time what would he have said if he were now alive in England to see these monsters in their full strength and power But I leave this As that the day of Christ is at hand or instantly to be Some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies here the time past and so the false doctrine here they make to be the same with that in 2 Tim. 2. 17 18. of Hymeneus and Philetus who affirmed that the Resurrection was already past but there is no word in the Greek Copie in all this Text to draw any such Interpretation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But we have parallel texts to prove that the word signifies the present time whether the present year or the present generation it is indifferent but it signifies present 1 Cor. 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either things present Some conceive possibly the Apostle here repeats the words in derision of the false Apostles who made it all their cry The day of Christ is coming upon us 'T is close at hand t is close at hand Zuinglius affirms that the Apostle took occasion to write this dehortation from a certain book that was writ Anno 24. which had this false doctrine of the day of Judgment 's being at hand This may have some probability if Zuinglius mean the 24 yeer after Christs Ascension But I can neither fully beleeve him nor cleerly disprove him But the most learned conceive that the Apostle grounds his Dehortation upon certain false teachers Doctrine that of meer envie took upon them the profession of Christianity possibly they were crafty Jews of that City on purpose to overthrow it when they saw an opportunity and Paul being absent they thought the fittest time to do mischief was then Now the mischef they intended was twofold 1. To bring Paul and Silvanus and Timotheus into the greatest disgrace that might be by defaming them as Seducers false prophets Baals priests Antichristian Ministers c. for if the day of Judgment did not fall out at their false set time Paul and Silvanus and Timotheus should be in all the blame these false teachers would have seriously professed that they were misled by those false prophets Paul and Silvanus and Timotheus but now their eyes were opened to perceive plainly that they were seducers and for their part they would no longer follow them nor their Doctrine which was so evidently false Such an engine in that age as well as this might have blowed up a whole Church at once and have made professors turn Apostates and hate their Ministers 2. By this Doctrine they intended to bring the Christian Religion into publick disgrace not onely to cast out Paul but Paul's doctrine out of all esteem for could they have possessed the people that the day of Judgment would certainly be that present year for 't is conceived that that was their designe the Christians that beleeved it would have neither sowed their seed nor dressed their vineyards nor provided for their families for to what purpose 〈◊〉 had been when they daily expected fire from heaven to consume all Now what a hardening would this have been both to the heathens on one hand and to the Jewes who had there a Synagogue on the other hand when they should have seen these poor Christians and their Families in extreme want of family necessaries meerly through the delusions of their Religion what shame reproach would it be to Christians and how would the Christian Religion have been cryed down as a most false deceitfull Religion and what a door had here been opened for weak Christians to have apostatized to their former Atheisme Many hundred yeers after our Ecclesiastical histories tell us that the Divell by such a cheat drew away many Professors to become Atheists when they saw the day of Judgment according to their Seducers Predictions came not to pass Ver. 3.
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 attributed 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 in the world that is Mahumetans the other to come in the end of the Roman Monarchy who they say shall slay Enoch and Elias that is the two witnesses and reign three years and a half and then he shall be destroyed by Christs comming to Judgement 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 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 Therefore he cannot be the Antichrist I will but open this Text let others apply it in the Text you have the Antichrists title he is the liar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 conscience 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 pretences 2 It implies that he is the great Covenant-breaker For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 allegiance 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 unnaturall 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he refused to be called the Sonne of Pharaohs daughter He cast off his mother he scormed 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 Antichrist and therefore we must look for some further meaning in these words He denieth that Iesus is the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed He as much as in him lies rebels against and destroys Christ that destroyes the Offices of Christ but the Propheticall Sacerdotall and Kingly Office which makes Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed this Antichrist denies i. e. treacherously rebelliously unnaturally 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 â—…f gods So that that which gives the esse formaâ—…e to the Antichriâ—…t is the sâ—…aying of the Witnesses and exaâ—…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 seâ—…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 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 He is passively so saith Gualther because he apostatizeth from Christ. And he is actively the son of perdition because he causeth 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 perdition 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 natus ac devotus aliorúm que pernicies pestis exitium Zanch. But possibly he may be called the son of the
cause of the Apostasie when God shall ruine all those irregular Orders as I may justly call them in the European Churches and aâ—…l those tyrannicall and false Governments which are got into those States which professe Christianity and shall raise up his Witnesses which shall promote 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 't is conceived to that which the Holy Ghost alludes unto The Antichrist is called the son of perdition by way of allusion to Iudas who is 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 another 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 moâ—…o talis erit qui tantum audebit he is exactly like Iudas in his sin in his eminent profession of religion and his prodigious ends malicious covetous sacrilegious treacherous attempts 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 perdition 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 't is not the person but the sinne makes the Antichrist formally so to be This text is Antichrist'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 't is 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 Temple of God 3 We have also his kinde of title to all this greatness described shewing himself that he is God 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza translates it sese opponens the Vulgar qui adversatur the Syriack qui adversarius the particle â—… is restrictive in this place and therefore the expression is to be considered absolutely that person opposing or the adverse person The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Witnesses 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 't is 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 Antichrist 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 overcoming 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omnem above every man that is called god other copies read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supra omne above every thing that is called god the Syriack Interpreter reads supra omnem Beza saith utrovis modo legas you may read it either way Grotius reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Papists and the Protestants fall foul upon each other the Protestants say this is meant of the Popes usurpation in his
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 seventh 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 terrour So that I think we may read the text and in the great Commotion were slain of men In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza renders it capita hominum the Chiefs of men the Chieftains 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 Antichrist 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 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 question 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 punished the apostate Christians and this continues until the Antichrist 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. immeately follows the seventh trumpet which is the third wo here then is the difference as in time the one Earthquake or Commotion being at the finishing of the second wo the other at the beginning 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. compared with Dan. 12. 1. tell us 't is such an Earthquake or Commotion 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 destroyed 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 Prophet 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 together 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. 1â—… to v. 21. and it will appear that the great year of Gods redeemed 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
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 Antichrist from overshadowing the world Calvin saith 't is the doctrine of the Gospel otheres say Gods decree Others the Pagan Idolatry seated in the Roman Throne Others say the Roman Empire the Papists say 't is Romanum Imperium the Protestants affirm the let is Romani Imperatores some affirming the Pagans to be it others the Christian Emperours 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 Beza is not onely absurd but altogether disagreeing with the Greek Copie But as the text may be translated neerer to the Copy as I have endevoured leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the most adde to the copie to supply the sense so there is an interpretation neerer the minde of the holy Ghost then is commonly given I humbly take the boldnesse to translate the Text thus For the mystery of the illegality now worketh only 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 Witnesses and then it shall break out into open view hence it is Cornelius 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 appearing 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 Ecclesiastick power Or thus untill that that reigns or possesseth the Throne be removed for Zanchie saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to hold to detein to possesse 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. 't is the Antichrists work to oppose and exalt himselfe above them above all that is called God i. e. the Magistracy 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 being 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 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 therefore 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 tormented 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 apparel 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 commeth will come and will not tarry CHAP. IX ANd then shall that wicked be revealed whom the Lord will consume with the spirit of his mouth and shall destroy with the brightness of his coming There is no material difference that I can perceive either betwixt 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 Here is the time of Antichrists reign expressed emphatically in these two little words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then this copulative Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 present time to arise out of the bottomless pit when he slayes the Witnesses he was doubtlesse in being as a man as one single person before that time but he was not the Antichrist before he actually made war with and overcame the Witnesses the foundation of the Antichrists Kingdome is laid upon
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 argument 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 usurped 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 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 justice wherewith he is zealous out of love for the good of his Church Indeed zeal it is flamma amoris and as the Noble Husband otherwise milde and gentle cannot but furiously arise against those that offer injurie to his beloved wife which flame of 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 facility of the work in Christs hands He can as easily confound Antichrist as the winde before the smoak away as the Sun causeth the dew to vanish 't is 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 't is 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 command I conceive the expressions in the Text are such as run parallel 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 mouth and consume with the brightnesse of his comming 't is 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 expressions tends saith Grotius to one thing For the first expression we shall finde some Texts onely parallel 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 also from the Greek Translatours that the Texts in the phrase are alike one thing more is observable in the reading of the Text that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wherewith he smites the Gentiles here he smites the Gentiles there the earth both which Lukes copie of the same prophecie from Christs 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 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 against 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 contained 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 understand 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 supplying 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 commands which commands are the spirit of his mouth or the Scepter 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 Ambassadours be sharper then a two-edged sword vvhat is it immediately from heaven the voice of the Lord breaks the Cedars in Lebanon 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-power 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 rising 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 ariseth to judge for his people against their proud insulting enemies These three verses comprehend the fore-cited Texts which run parallel with Pauls In v. 16. you have Christ clothing himself in armour to come against this enemy as in Revel 19. and v. 19. he destroys the adversary by blowing upon him 't is 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 Apostasie 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 glorious 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 Prophets 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 compleated after Antichrists ruine by the prosperous successe of the two Witnesses so that the glorious effect of Christs appearing to ruine 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 killing nor destroying in all Gods holy mountain or in the mountain 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 produce 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 Christians 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 knowledge 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 glory 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 smiting 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 wicked 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 understood 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 Ephraim 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 recovering 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 very 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 comming 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 Antichrist 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 Michael is none other but the Lord Jesus Christ who by his immediate providence in making bare his Arm making naked his Bowe and appearing with the sickle in his hand all Scripture-expressions of his immediate power terribly and utterly confoundeth Antichrist and all Antichristian powers Hence also 't is 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 't is the time of his putting in his sickle to reap the great harvest of
be on a fire and colder comfort for the twelve Tribes who are like to lie in the dungeon of darknesse 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 promises of God towards them both in the Old and New Testament It is really so for it is a generall received truth amongst the learned Expositors that the Jews generall conversion to the Gospel 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 salvation 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 their great work they say betwixt the destruction of Antichrist and the day of Judgment there shall be the space of five and fourty dayes which is the time alotted for the Jews to repent in and believe and imbrace the Gospel Here 's a little charity but blessed 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 answer two wayes The first by way of supposition Secondly Plainly and positively both to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Suppose it should be granted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did alwayes signifie Christs personall presence yet is their Argument never the lesse questionable as falsly grounded for we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here belongs not to Christ but to Antichrist for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 appear 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 But we will not adhere to this opinion therefore answer positively to the word that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coming of Christ to Judgment but not always See what our noble English 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signifie Christs personal appearance 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 propagate the Gospel by signes and miracles so say the last Annotations on the Bible or else say those Notes Christs comming in power by execution of Judgments upon the Jewes to the utter overthrow of that Nation Matth. 24. 3 30. this Text is rightly quoted but I conceive not rightly expounded had the Exposition been quite contrary it had been more consonant to the Disciples 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 affirmative answer as much as to say that time is to be but 't is in the fathers hands this is laid up in store with God and sealed amongst his treasures Deut. 32. 34. 't is the great mystery which was not for them to know This appearing of God to build up Sion Psal. 10â—… 16 17 18. that is to restore the twelve Tribes it is written for the Generations to come 't is a mystery to be unlocked to the latter ages of the World About this Kingdome the Pharisees 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 Chapter 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 imbracings 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 comming 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 damnation In this sense Matth. 23.
love of complacency 't is a kinde of death to them to be disswaded there they are resolved to love there to live there to die and there to be damned which the Holy Ghost tells us is their certain doom notwithstanding all their flourishes and feigned shewes of sanctity As it is impossible to pluck a reall Saint from Christ because he is elected so 't is impossible to pluck one of these mook-Saints from Antichrist because they are destinated to be damned the foregoing signes of whose damnation is their rejection of the the truth cleaving to the lie and taking pleasure in the unrighteousnesse All therefore that I have to say to the Churches in generall and to every particular Saint from what I have said is tollete legete take up the Bible and read take up Moses and read him take up the rest of the Prophets and read them take up Christs prophecies of the Antichrist and Pauls and Peters and Iudes and Iohns and see what they say What readest thou what finde ye there finde ye not that the ends of the world are come upon ye finde ye not this day those Scriptures fulfilling in your eyes Learn from them to know the times and the seasons that so the great and terrible day of the Lord which is neer upon all the Gentiles may not come upon you unawares be sober and watch unto prayer gird up the loines of your minde stand fast in the faith quit your selves like men your enemies on all hands are great and furious The Devil is now exceeding wrath knowing he hath but a little while a short reign Let 's therefore be incouraged to patience and let me write one word of comfort from my prison to those Saints of God that seem to be prisoners to the Devil that are held in the dreadfull black chains of desertion that groan out their souls in dolesul complaints Let them be comforted with this Behold the day of the Lord draweth nigh your chains are dreadful but not eternall Lift up your heads for the time of your redemption draweth nigh Satan that hath chained you shall anon be chained and sealed in hell he hath oft assaulted you but he shall assault you no more to deceive you Maintain the combate with constancie patience and faith help is at hand hope in the Lord yet a little while he that cometh will come and will not tarry he 'l come to your aid and comfort and salvation who manfully resist the Devils blaspemous injections when he 'l come to the damnation of those who willingly imbrace and joyfully entertain all his temptations leaping and laughing triumphing in the Devils chains as with bleeding hearts we hear of them see thē every day These are of the night of the black night reserved for chains of darkness but ye who are children of the light though for the present in darkness keep on in duty and in a way of obedience though you finde no comfort in it God may have most glory when you have least comfort and you therein expresse most grace most obedience Faith and patience though in the storm you see it not your acts of faith may be tossed but the habit abides firm that seed of God shall never suffer Ship-wrack in the greatest storme the Mariners skill is seen then most when he saves the ship in a stormy night when he hath neither Sun nor Moon nor Stars to direct or comfort him Keep at the helme of Ordinances let not Ministers nor the Communion of Saints be grievous or irksome to you let the oares of duty be played Pray for the day stars appearing long for the comming of Christ to destroy the beast and the false Prophet and the Dragon according to his prophetick promises for certain that great day is neer and doubtlesse that day will bring great comfort to distressed and deserted souls as well as others therefore long and pray and groane for this comming of Christ which will raise the Witnesses refresh his afflicted Saints and convert the twelve Tribes and chain up the old Dragon Even so Come Lord Iesus Christ Come quickly AMEN FINIS THE POST-SCRIPT AFter I had put an end to what I have writ upon the foregoing subject an eminently learned Text-man having viewed my papers sent to me this insuing note Sir If I mistake not you and I differ much concerning the time of the destruction of Antichrist for there are two great battells to be distinguished the one of the Resurrection of the witnesses Revel 11. which is called a great Earth-quake tending to the fall of the tenth part of the Citty the other the field Armageddon Revel 16. Such an Earth-quake as was not since men were upon the Earth so mighty and so great v. 18. then the great City and the great enemies fall together also I am of opinion that we are under the sixth Viall These words in themselves as also in their effects upon me are as Apples of Gold in pictures of Silver i. e. of ten times greater value then they promise to the outward view Nothing could come more opportunely to me for hereby I have an occasion given me to gather up those sacred mysterious fragments in the Revelations which I onely left behind because I thought Pauls basket I meane the 12. verses I treated on would not well hold them all The things then to be discoursed of from this happy occasion are first of the two great battells the one Revel 11. the other Revel 16. under this the time of the destruction of Antichrist falls to be largely and clearly discussed Secondly of the time of the pouring out of the Vialls For the first I am so far from questioning it that I fully consent to the truth thereof and rather then detract I will add a third battell to be distinguished amongst the rest or at least wise make it questionable The first Revel 11. 1◅ 13. when the witnesses rise and the Earth-quake shall beate down the tenth part of the City The second battell Revel 14. 15 16 17 18 19 20. when the Vine of the Earth i. e. the Mahumetan Church is destroyed The third battell Revel 16. 16 17 18. compared with Revel 19. 18 19 20. when the Dragon the Beast and the false Prophet are destroyed Now to question much whether these two latter are not one but of that in its order we shall discusse if we have roome As for that Battle Rev. 11. though I improperly call it a Battle it is clearly distinct from that in Revel 14. 16 17 18 19. and that Revel 19. 19. I cannot well call this in Revel 11. a Battell because in the raising of the witnesses the fall of the tenth part of the City and the slaying of the seven thousand heads of men we finde not so much as a sword unsheathed nor a battell fought for it But verse 11. the Spirit of life from God entring into the witnesses hath this double contrary effect it sets the slaine
nations of the world Of these effects of this Trumpet do both the Old and New Testament Prophets prophesie as also of the signes immediately foregoing the seventh Trumpet which are the prodigious things done against the professors of the Gospel and Gods rising up by his eminent judgements against the grand enemies of the Gospel to their utter overthrow this I take to be the appearance of the sign of the Son of Man Mat. 24. 30. Chrysost. in Hom. 72. on Mat. 24. speaking of these dayes immediately preceding the seventh Trumpet calls them the dayes of Antichrist and so far he is right but me thinkes he quite mistakes the signes and the time of this signe for both he and Hierome take the signe to be the signe of the Crosse and the time when the signe shall appeare the day of Judgement but I humbly conceive it is the time of the comming of Christ at the seventh Trumpet which 2 Thes. 2. 8. is called the brightnesse of his comming because when Antichrist with his fellowes are destroyed all the world shall conclude that the hand of Christ destroyed them Luke bids us to take this for the signe Luke 21. 28. When these things begin to come to passe look up and lift up your heads for your redemption draweth nigh When what things begin to come ver 25. when the signes in the Sun and Moone come and ver 27. when the Son of Man comes in a Cloud See 3. parallel Texts which expound these two verses by Cloud is meant the white cloud Rev. 14. 14. wherein Christ appeares with a Crowne on his head there 's his great glory with a Sickle in his hand there 's his power his hornes in his hand is the secret of his power Mathew calls this the signe of the Son of Man in Heaven comming in the Clouds of Heaven with power and great glory Mat. 24. 30. and Iohn in Rev. 19. 11 12 13 15. calls it the opening of Heaven and the appearance of Christ on a white Horse that 's an Emblem of his victorious power and on his head many Crownes there is his glory his Vesture dipt in blood signifies his revenging power and his sharp sword going out of his mouth signifies his majestick power and his Motto King of Kings c. signifies his great Glory This glory and great power hath respect to a double contrary effect of his comming viz. to the downfall of his enemies ver 29. and to the conversion of the twelve Tribes ver 31. both which are under the seventh Trumpet as is cleare if we compare with ver 29. Ioel 3. 13. 15. and with it Revelat. 14. 14. and with ver 31. Isa. 27. 13. In Mat. 24. 29. immediately after the tribulation of those dayes i. e those dayes of Rebellion against lawfull Magistracy the dayes of Heresie of Blasphemy of Truce-breaking of Murder of Treason and great Apostacy of professors as the former verses imply and as 2 Tim. 3. 2 3 4. tells us the meaning is after the witnesses are slaine then comes the judgement on their enemies the greatest of their enemies the Sun shall be darkned and the Moon shall not give her light and the Starres shall fall from Heaven and the powers of the Heaven shall be shaken i. e. the grand enemies of the Church that possesse the imperiall Thrones of the world whereby the progresse of the Gospel is hindred these the Protestants rightly call the Popedome and the Turkish Empire and the grand upholders of both the one keeps the two witnesses from their lawfull rights and dominions the other keeps the Jews out of their possessions now when God shall remove these both Jewes and Gentiles under the Gospel shall be restored By darkning Sun and Moon is meant that which is expressed Revel 19. 18. the destroying of Kings and Captaines and mighty men and so is that in Ezek. 32. 7. to be understood viz. of the overthrow of the King of Egypt and of his Princes and Priests and destroying of that dynastie The very words of Christ are fetched from the Prophet Ioell c. 3. 15. the day of the Lord in the vally of decision is neare the Sun and the Moone shall be darkened and the Starres shall withdraw their shining there are the same words with the same in Mathew and we prove them one and the same Prophecy in a word 1. Compare Act. 2. 17. with Ioel 2. 27 28 29. and it will evidently appear that from that to the end of the prophecy which is but one Vision is prophecied of those things which were to be fulfilled in the Gospel-day This granted which cannot be denyed I prove that this prophecie falls under the seventh Trumpet for in cap. 3. ver 1. in those dayes and in that time in those dayes i. e. Gospel-dayes there you have the time in generall and in that time what time the time when I will bring againe the captivity of Iudah and Ierusalem here is the time of that day before you had the day i. e. the Gospel-day in which this is to be effected Now you have the time of that day when it shall be effected it is whether at the noone or evening of the Gospel-day I know not which to call it when the captivity of Iudah and Ierusalem is to be brought againe which the Prophets and Apostles call the last dayes i. e. of reformation untill the day of judgement come That part of the prophecie which Peter expounds belongs to the morning of the Gospel-day but this to the afternoon for the twelve Tribes are not to be restored untill the time of the seventh Trumpet as is every where in the Prophecies plaine nor are they to this day restored Now in that we have proved this Prophecie to be under the Gospel it is easie to prove it to be fulfilled under the seventh Trumpet in a word thus I prove it That which in substance and matter doth sunchronize with the things conteined in other prophecies which are under the seventh Trumpet must also it selfe be under the seventh Trumpet but this of Ioels and that of Iohns in Revel 14. 15 16. and Rev. 16. 18. 21. and 11. 15. 18. and 19. 11. to 21. all being under the seventh Trumpet point at one and the same thing which materially agrees with that of Ioels let 's compare the Texts and then the Matter in Rev. 14. 15. an Angel comes out of the Temple crying with a loud voice to him that sate on the Cloud thrust in thy Sickle and reap every word of this proves it to be under the seventh Trumpet for no Angel as we have proved comes out of the Temple untill the seventh Trumpet sound nor can you finde two loud voices but what are at or under the seventh Trumpet nor doth Christ appeare on the Cloud untill the seventh Trumpet therefore this is under the seventh Trumpet that this Angel cryes put in thy Sickle in Ioel 3. 13. you have the same words put ye in