that Wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and destroy with the brightness of bis coming That Wicked one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Lawless one who exalts himself above the Laws of God and Christ and can dispense with them as he pleases whose destruction is by the preaching of the Gospel and by the victorious evidence of Truth by clear and convictive Reason divulged to the world by such as speak by the Spirit of God and by a Principle of Life within them For their mouth is the mouth of God and their breath as a flaming Torrent to consume the ungodly Deceiver The remainder of this Prophecy we have expounded already and therefore need not renew our Exposition in this place No Prophecy can be more expresly applicable to any Event then this is to the Papal Power and Imposture The Effect therefore being already in the world who can doubt but that this is the Prediction of it especially we having the common suffrage of Antiquity that it is to be understood of one that is to appear after the breaking of the Roman Empire into pieces If any one ask Tertullian who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that hindered the revealing of Antichrist is he shall have this round answer from him Quis nisi Romanus Status cujus in decem reges abscessio dispersa Antichristum superinducet tune revelabitur Iniquus Accordingly as the faithful Servants of Christ have found to their great sorrow and affliction 2. This Man of Sin therefore is that little Horn with the eyes of a man in it both expressions intimating the humane Policy of the Papal Power that King diverse from the ten as being an Ecclesiastick Prince and rising up behinde them to over-grow them and over-top them by his policy Whom S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawless man as Daniel makes him a changer of Times and Laws as not being content to be kept in and bounded by those that were already though they were the Sanctions of God and of his Christ. In that Horn also is a mouth speaking great things and that against the most High that is treasonable words against the Sovereignty of God and Christ as this Man of Sin does this Papal Body exalting their Head the Pope above every thing that is called God or is worshipped And lastly as the little Horn in Daniel is to be burnt by the fiery stream issuing from before that dreadful Judge so is this Man of Sin to be consumed by the Spirit of the mouth of the Lord and by the fiery brightness of his coming Which considerations may assure us that one and the same Person is aimed at in the little Horn in the seventh of Daniel and that prosperous King in the eleventh that exalts and magnifies himself above every God they both agreeing in this present Prophecy of the Man of Sin and Son of Perdition So plain is it that this Prophecy is not to be understood of either Cains or Simon Magus as Grotius groundlesly conceits whose Opinion I will now examine because the name of that Authour bears so much sway with some men otherwise it were scarce worth the pains of perusing CHAP. XIX 1. A summary Proposal of Grotius his Exposition of the foregoing Prophecy 2. That the coming of Christ in this Prophecy cannot be understood of the Destruction of Jerusalem 3. Nor Apostasy attributed to Caius nor he said to sit in the Temple of God nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit so well with Vitellius 4. That Caius his purpose of placing his Scatâ—…e in the Temple was no Mystery of Iniquity but gâ—…oss Prophaneness 5. Grotius his ridiculous luxation of the sense of the Prophecy in making Caius the Man of Sin and Son of Perdition concealed by Vitellius his standing in the way and yet upon Vitellius his removal not Caius but Simon Magus to be the man revealed and destroyed 6. That in all likelihood the Story of Simon Magus is a Fiction and from what Occasion 7. That if it were true it is not so applicable this wicked man Simon being not consumed by the Spirit of Christis mouth but onely his Coach and Horses 8. That Grotius makes Paul prophesy of things past his Epistle being written ten years after Caius his death with a fâ—…ll Answer to Grotius his first Argument to the contrary 9. An Answer to the second 10. A Demonstration out of Scripture and Grotius his own Concessions that this Second Epistle was wrote ten years after Caius his death as also that the fall of Simon Magus from his fiery Chariot was eight years before this Prophecy 1. THE summe of Grotius his Exposition of this Second Chapter of the Second Epistle to the Thessalonians is this First He interprets the coming of Christ of the destruction of Jerusalem Secondly The Apostasy or Falling away and the Revealing of the Man of Sin he understands of Caius Caligula who indeed was a very impious Emperour and would have had his own Statue set in the Temple of Jerusalem Thirdly The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will have to be Lucius Vitellius President of Syria and consequently of Judaea who was a friend to the Jews and therefore in his time not so seasonable for Caius to make the motion of setting his own Statue in the holy Temple Fourthly By the working of the Mystery of Iniquity he understands the persuasions of Helicon and other Aegyptian Impostors who were great with Caius and were preparing the way to this grand piece of Impiety Fifthly But when he that letteth is taken out of the way that is Lucius Vitellius who as yet hindered Caius from this impious purpose of placing his Statue in the Temple at Jerusalem then shall that Wicked one be revealed who has dealt under-board hitherto with his Conspirators Helicon and the rest Caius certainly you will say no Simon Magus saith Grotius Was there ever such a ridiculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any serious interpretation of Authors much less of Holy Scripture Sixthly and lastly But this is because the rest of the Prophecy seems to speak of a Conjurer or Magician such as Simon Magus was famed to be whom at Rome riding in the air with his fiery Chariot and Horses Peter by his prayers to Christ made fall to the ground And thus was Simon consumed by the Spirit of the Lord's mouth and by the brightness of his coming as Grotius would have it 2. This is a brief account of his Exposition in which there is scarce one sound Joynt For as for the first which understands the coming of Christ of the destruction of Jerusalem Whosoever considers that this Epistle is really the Second Epistle to the Thessalonians as I shall hereafter prove and that in the * Ch. 4. v. 15 16 17. foregoing Epistle he speaks of the final coming of Christ which is joyn'd with the Resurrection of the dead and
second 10. A Demonstration out of Scripture and Grotius his own Concessions that this Second Epistle was wrote ten years after Caius his death as also that the fall of Simon Magus from his fiery Chariot was eight years before this Prophecy 445 CHAP. XX. 1. The Preeminence of this latter Interpretation above that of Grotius 2. A summary Proposal of the same 3. The first part of this Exposition the same with Grotius his and therefore confuted already The second enervated 4. The third confuted from a farther discovery of the improbability of Simon Magus his Story from his being sufficiently revealed before and from his not being found to sit in any Temple to receive Divine honours 5. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not so good Syntax in the present case nor the wickedness of the Gnosticks a Mystery but open Impiety and Hostility against the Church 6. The harshness of interpreting whom in whom the Lord shall consume c. of two several Subjects the one to be destroyed by the breath of Christ's mouth the other by the brightness of his coming and that in distinct places and times 7. That if the History of Simon Magus had been true and the Application fit to this Prophecy the most ancient Fathers would not have failed to have hit upon it And that it might then have been a preludious Type to the great Antichrist to come 8. Brief Prophetick Strictures touching Antichristian Impurity 9. The Antichristian Cruelty predicted in the Vision of the King of Babyion and of the little Horn. 10. Also in the slain Witnesses and in the Two-horned Beast's causing the Ten-horned to kill as many as would not worship the Image of the Beast nor receive his Mark 11. In the Vision of the Angel with the third Vial and in the Declaration of the cause of the Whore's Ruine 12. And lastly in the Description of the Whore as drunk with the bloud of the Saints 13. That all the Members of Antichristianism in our Idea are prefigured in the Prophecies of the Holy Writ so expressly that so clear an evidence cannot be withstood for ever 14. That that ample Testimony of the Apocalyps cannot be evaded by the novel Exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 450 CHAP. XXI 1. The marvellous Completeness of the Reformation of the Church of England in her Doctrines and Institutes 2. That she plainly condemns the Invocation of Saints for Idolatry 3. As also the Adoration of the Host where our Kneeling at the Communion is vindicated 4. Her condemning the Worshipping of Images 5. Her concluding the manner of the Papists worshipping Saints and Images to be plainly the same with that of Pagans 6. Her free and just censure touching the decking of their Images and making them Lay-mens Books 7. How perfectly she has freed us from that Aegyptian yoke we lay under in the time of Popery 8. The Celebration of Holy-days the keeping of Lent and the use of the Surplice in the sense of the Church of England fully vindicated from all imputation of Superstition or Antichristianism 9. That the use of the Surplice is not from any grounds at all of Policy in the Church but pure Charity with a vindication of the use of the Cross in Baptism 459 CHAP. XXII 1. The diametrical Opposition of our Church to that part of Antichristianism which would subvert the Regal and Prophetick Offices of Christ. 2. As also to that which strikes at his Sacerdotal Office 3. That she holds nothing against those other sacred Titles of Christ the Truth Life Light c. 4. A demonstrative Vindication of Episcopacy from the Imputation of Antichristianism out of the Apocalyps 5. What an Establishment that Book is if rightly understood to the Crown and Church of England 6. That no Papal nor Presbyterian Power is of right above the King no not in Causes Ecclesiastical 7. The judgement of our Church thereupon 8. The peculiar glory of our Church that she is so perfectly free from all Frauds and Impostures 9. Her freeness from Pride 10. From Antichristian Impurity 11. And from Cruelty 12. Her Reformation an eminent Speciminal Completion of the Prophecy of the Resurrection of the Two Witnesses 13. The usefulness of this Vindication of her for the suppressing of Popery and Schism 469 FINIS Errata PAG. 27. l. 45. for Contradiction r. Counterdistinction P. 130. l. 12. for Clergie r. Charge P. 132. l. 12. for more r. mere P. 141. l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 204. l. 11. for this judgement r. the judgement P. 207. l. 21. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 227. l. 33. for the presidency r. their presidency P. 241. l. 33. for Supreme be r. Supreme power be P. 246. l. 45. for vivet r. vivat P. 254. l. 28. for naturally by r. naturally by and for Israelism it r. Israelism it P. 284. l. 23. for Beast r. Boast P. 306. l. 19. for named r. noted P. 399. l. 37. for sight r. light P. 422. l. 34. for right use r. right use P. 429. l. 3. for Prophet-murthering Fornication r. Prophet-murthering Fornication P. 434. l. 8. for faign change r. faign to change
them from any material blemishes as being so exceeding necessary for the continuance of those Truths that were published by such men as accordingly as I have already intimated were Divinely and Infallibly inspired And that there were such Writings sufficient for the conveyance of the knowledge of Christ written by them that were infallible Witnesses of the Truth and that we may be assured that those which commonly bear the Title of them are they I have without any recourse to the Infallibility of the Church so plainly demonstrated in my Explanation of the Book 7. chap. 10 11. Mystery of Godliness that I think it needless to say any thing further of it in this place 2. In the second place they will pretend That the Church must be Infallible or else there will want an Infallible Judge of Controversies nay there will not be so much as any Authority in the Church to order the affairs thereof But the Answer is easie and brief That there is no want of any such Infallible Judge and therefore not of the Churche's Infallibility for the Scripture is a Sufficient Rule of Faith to all that have understanding whether Learned or unlearned in things necessary to Salvation and That the belief and practice of these will carry a man to Heaven The Spirit of God therefore is the onely Infallible Judge here and has declared as plainly as any successive Judges can in those things that are necessary to Life and Salvation what is to be believed and to be done Which if we believe and practise in particular and do also in general and implicitly believe and stand in a readiness to obey the rest of the Scripture when the sense thereof appears to us we are in a safe condition and need not doubt but it will go well with us in the other State For it is manifest that what is necessary is plain in the Word of God to all men otherwise Salvation were not sufficiently revealed to the world and what we above recited out of St. Paul were not true nor the Providence of God sufficiently watchful in the laying the first Foundations of his Church 3. For if the Scripture were not a Sufficient Infallible evidence of all necessary Truths God would have afterwards raised other persons of Apostolical purity in conversation and with the like power of working Miracles to have made a Supplement to the former which yet was never done or else those other necessary Truths taught indeed by the first Apostles but not written by them had been committed to Tradition which had been a very lubricous and perillous way and unlikely to be taken by Divine Providence But if any such way had been taken certainly the Scripture it self in which all men are agreed would have pointed it out to us as also if there had been any Interpreter instituted that there might be infallibly communicated to us what remains necessary to our eternal safety But the Scripture being silent herein it openly declares it self to be Sufficient to all such as with sincerity and care apply themselves to the understanding of it as certainly every man considering that his eternal Salvation lies upon it will be enforced to doe in his own behalf whenas if others interpret for him they may doe it more remissly or more fraudulently 4. Besides that it is a very unskilfull and inept desire that there should be any such Infallible Judge that has concluded all Controversies to our hands already For that would prevent or forestall that privacy and peculiarity of converse which God has with those Souls that are more dear to him who does in a special manner assure them of such Conclusions as are not to be reached at by every hand But when the Infallible Determination of the Church has passed all mens assurances will be alike and God will have as it were given the staff out of his own hands Wherefore there being no external Infallible Judge for the Interpreting obscure places in Scripture God's right of his dispensing his special favours is preserved and men of a more devout and Intellectual spirit are divinely employed and earnestly engaged to extraordinary piety and holiness that they may win the favour of that inward Infallible Interpreter even of that Holy Spirit which the World cannot receive and by the light of his assistence be inabled to reach the true sense of those Writings which himself dictated to the Apostles and other Holy men of God 5. And lastly That the want of Infallibility will take away the Authority of the Church is a very weak Inference For her Authority is entire in the urging those Truths and Duties in Scripture that are plain to all men even to such as do not in the least dream that they are Infallible And those that are thus plain are such as are the most useful for our safe conduct to Heaven And for those Doctrines that be more obscure if they be withall useful and edifying as also Rites and Ceremonies the Church has Authority though she be not Infallible to declare them and appoint them Let all things be done decently and in order But how she is to behave her self to Dissenters having spoke of that more copiously elsewhere 2 Cor. 14. 40. I shall not here so much as touch upon it I will onely adde That in things that are really disputable I conceive it is the duty of every one whatever his private judgment and inclinations otherwise would be to compromise with the Authority of the Church and for Peace and Order sake to be concluded by their Determinations 6. Now what has been already suggested will serve to null or enervate a third Sophism For it seems a plausible Objection against the Scripture alone being sufficient to guide us and rule us without a publick Infallible Interpreter That this were as if one should contend that the Law alone in Civil matters were sufficient without a publick Judge For besides what we above insinuated That a plain Law and such we averre the Scripture to be in matters necessary to Salvation may want no Judge where the Conscience finds it self upon pain of Damnation obliged to understand it aright we further suggest That the urging or pressing of the Law of Christ by a publick Minister Interpreter or Declarer of the sentence of his Law so far as it is plainly his to all unprejudiced Understandings as well unlearned as learned is not denied by those that contend that the Scripture is the sole Rule of Faith And for my own part as I said before in places that are not thus plain if such Interpretations be made as are not repugnant to other plain Texts of Scripture but tend to the promotion of the Ends of the Gospel which I have elsewhere specified I hope no man shall offend God but doe his dutie to the Church in compromising with them in their sentiments of things in such circumstances as these For they are supposed conscienciously and in the Fear of
contrary to a Father then to murther his genuine children and for that very reason because they so lively resemble him and so faithfully adhere to their Father's vertuous practices and principles 10. I might adde also that the over-exercising of the Minds and Bodies of men in the multifarious observances of external Ceremonies and making them dance or trot from one Superstitious performance to another might be a disappointment of the Divine Birth as the over-much exercising of Women in dancing or what other feats of Activity or sore labour makes them often miscarry in that Child-bearing that is natural But I will not insist upon these things 11. The Sixth and last Title is The Prince of Peace In which Principality or Authority if any should claim succession and yet administer the Affairs of Christ's Church such a way as will naturally if not necessarily fill it full of broils and contentions this power would certainly beâ—… a supplanter of the Peaceable government of Christ and be the Author of an Antichristian Tyrannie and Confusion As for example If this usurping Power should coin new Articles of belief for their own benefit contrary to the known Principles of Scripture and Reason and require the profession of these from the Church of Christ as also appoint suspected Observances smelling rank of Idolatry and Superstition it were in a manner impossible but that it should cause vast rendings and tearings in the Church and fill the world full of strife and opposition Also if they should make it their business to define the sense of Scripture by a more determinate meaning then there were use of in the Church and put their Determinations and Expositions upon men as necessary points of belief This would also make much against the Peaceableness of the Church men being in a manner fatally propending to think this or that way in things that are not necessary to Salvation to be determined either There would needless violence therefore be done to the Consciences of men thereby to set the world on fire Whenas what is general is large and unitive and takes all in and gives them leave to live peaceably one by another without justling or crowding 12. But the Folly and Fraud of this curiosity would be the Endeavour of gaining or rather extorting respect from the people and of making their Function seem considerable and their Learning great and their Judgements unerrable and that they may feel their Authority and make others to feel it though to the discontent and dissettlement of the Church of Christ. As if their living exemplarily and urging the performance of what is plain in Scripture and keeping an orderly Discipline in those things would not gain them more respect and make them more honourable both in the eyes of God and man or as if they would not appear more infallible by insisting in his steps who is the Way the Truth and the Life then by grossely crossing this way or going out of it for some by-advantages of the World The discovery of which Frauds must needs make them odious to all men And lastly as for their having their Authority felt Christ has shewed them the way if they would follow it He taught as having authority and not as the Scribes for they say and Matt. 7. Chap. 23. doe not 13. This is one way of Antichristianizing against that sacred Title of Christ The Prince of Peace There is another more vile and execrable then that heart could imagine that is not acquainted with the depths of Satan and that is If this Antichristian power we describe should take upon them to absolve the Princes of Christendom from their Oaths and Covenants they make one to another upon their terms of Peace as also to absolve Subjects from their Oaths of Allegiance to their Sovereigns were not this to break a-pieces all the bonds of Unity that not onely Religion but the Laws of Nature do afford thus to destroy the Sacredness of an Oath which is the end of all strife How then can that Heb. 6. 16. Power challenge a right of succession to the Prince of Peace which takes away the chiefest tie of Peace that humane affairs are capable of 14. And lastly that bloudy position of taking away mens lives for mistakes in Opinion when notwithstanding they are otherwise unblameable in faith and conversation and unfeigned professours of Christian Truths that are evidently revealed in the Word of God nay to take away their lives for not doing and holding things quite contrary to the express Word of God written both in our inward Souls and in the Holy Scripture as I have in several Instances declared in this description of Chap. 3. Sect. 8. Antichristianism What were this but to hang out the bloudy flag against the true Church of Christ and to proclaim open war against them to bid battel against them that are inrolled into the company of the Lamb and are the professed Souldiers of the Prince of Peace Whose opposers therefore in such a sort as I have intimated cannot but be that Apocalyptick Beast that makes war with the Saints or that Mother Chap. 13. 7. of Har lots who is drunk with the bloud of the Martyrs of Jesus So little doubt would there be of this last Opposition's proving an Antichristian Chap. 17. 6. Character of the deepest dye But of this subject more hereafter CHAP. VII 1. That any Constitution of things that naturally opposes and suppresses the Divine Life is Antichristian in the highest measure 2. Such as Idolatry Superstition and all the above-mentioned Oppositions to Christ's Offices and Titles 3. The opinion of a virtue in the Sacraments ex opere operato and of the needlessness of our attention to our Devotions 4. Dumb shows and the resting in the mere doing of a Religious duty be it from what principle it will 5. Easy Absolution and slight Penances 6. Plenary Indulgences purchased by money from Ecclesiastick Authority 7. A general note prefixed touching the Mischiefs of the several Oppositions against the Divine Life 8. The plausibility of the Supposition of an Ecclesiastick Power and Pomp more then Imperial 9. The weakness of the grounds for the said Supposition 10. The consequential Mischief thereof in driving the minds of Church-men from the study of Truth and Holiness 11. Yea in making them oppose every thing that is True and Holy if it oppose their designs of Ambition and Avarice 12. That such a Luciferian Power as this were the very ruine of the Kingdom of Christ upon Earth 13. And the turning of his Church into a mere Mart or Fair. 1. THus expressely and clearly have we delineated the Image of Antichrist in his opposing of Christ in his Offices and in running quite counter to the most Sacred Titles that do adorn his Person We come now to the Divine Life as it is propagable in the world and for which Christ was pleased to take our nature upon him and to lay down his life
mans innocency and integrity Astrampsychus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nicephorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Achmetes according to the sense of the Indians c. 157. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again cap. 232. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the sense of the Aegyptians and Persians I need not adde what is said in the Apocalyps That the White raiment is the Righteousness of the Saints 9. Whore and Whoredom That by Whoredom is signifi'd Idolatry there are infinite Instances in the Old Testament Exod. 34. 15. Lest thou make a Covenant with the inhabitants of the Land and they goe a-whoring after their Gods c. Deut. 31. 16. This people will rise up and go a-whoring after the Gods of the strangers of the Land c. And Ezek. 6. 9. I am broken with their whorish heart which hath departed from me and with their eyes that go a-whoring after their Idols That Idolatry therefore is compared to Whoredom is a plain case And truly the reason of this Icasmus is not obscure since the people of God are his Spouse and God calls himself their Husband By which Figure is meant that the highest Joy of the Soul of man is by keeping her self in strict union with her God and by being sincere in his Covenant as also that it is his duty to be so and that that high act of Religion and devotional Love which is due to him should not in any measure be diverted upon another but that the eye of our Mind should be wholly fixed upon him This is the duty of every Rational Soul whether she be in exterior Covenant with God or no. And therefore the very Idolatry of the Heathen in this regard is rightly called Whoredom as it is in that first place of Exodus which I cited But when she is in external Covenant with God and God becomes her Husband both jure and de facto the Whoredom is double 10. We see therefore the Analogie betwixt Whoredom and Idolatry For as in Whoredom that special kind of passion and the proper effects thereof which are due onely to a Legitimate Husband are derived upon some other person so in Idolatry that summity and flower of our Divinest affection which is Religious Devotion and Adoration with the outward signs thereof due to God alone are discharged and exercised upon some Creature whether Idols of wood and stone or any other things which are not God This is a fundamental reason of this frequent Iconism in Scripture To which you may adde some other few Resemblances As the Provocation of God's jealousie against them especially that be in an exteriour Covenant with him The ornamental Pompousness in Idolatry answering to the garishness of Whores and the pranking up themselves to allure their Paramours The Pronity also and Propenseness to fall into this sin it being even as natural to this corrupt condition of the Soul to dote on a visible Object of Worship as for the Body to incline to the reaping of those joys it presages upon every inticing Object did not an higher Law forbid it in both cases To which you may further adde the Remorselesness of Conscience which men easily fall into in both sins they rowing down so easily with the stream and their Animal nature being so much gratifi'd by them Such is the way of the adulterous woman in both senses She cateth and wipeth her mouth and saith I have done no wickedness Prov. 30. â—…0 And lastly as the being engaged in whorish practices extinguishes that love and respect that is due to a Husband so the being inveigled in Idolatrous worship does quite suffocate and dead that Divine sense whereby we enjoy God indeed and know our true duty to him and relish those indispensable points of Obedience wherein we are really to honour him So deep and weighty a sense is there concealed under this one Prophetick Iconism Fornication or Whoredom Which therefore seems to be so particularly affected in the Apocalyps not onely by way of just reproach to the sin but for the exquisiteness of signification it so fully and so truly emblematizing the nature of Idolatry Wilderness See Desart Winds See Sea 11. Wine-press That a Wine-press is an Hieroglyphick of great pressure and Affliction yea of effusion of bloud and great slaughter the nature of the thing it self does witness I mean the pressing of the grapes till their bloud comes out as it is called Deut. 32. 14. And accordingly Scripture has made use of this Emblem Lam. 1. 15. The Lord hath troden under foot all my mighty men in the midst of me he hath called an assembly against me to crush my young men The Lord hath troden the Virgin the daughter of Judah as in a Wine-press And Joel 3. 12. Let the Heathen he awakened and come up to the Valley of Jehosaphat for there will I sit to judge all the Heathen round about Put ye in the sickle for the Harvest is ripe come get ye down for the press is full the fats over-flow for their wickedness is great This is understood of the great slaughter of the enemies of the Jews in the valley of Jehosaphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy render it 12. But though this Iconism of the Wine-press signifie slaughter or an abundant effusion of bloud yet we are to remember that death and slaughter it self does not always signifie Physically but sometimes Morally And for my part I do not question but that of Esay 63. Who is this that cometh from Edom with his died garments from Bosra c and again I have troden the Wine-press alone and their bloud shall be sprinkled upon my garments what ever other sense there is thereof has some such Allegorical meaning as the Fathers have put upon it concerning Christ his spiritual Victories as I shall have occasion to insist more largely upon in its due place 13. Woman and Women That Woman by a Prophetick Scheme signifies not one single Woman but a Body Politick I have already taken notice For I have heard a voice as of a Woman in travel the voice of the Daughter of Sion Jer. 4. 31. But this Scheme is so usual that it is needless to insist upon Instances Here Sion that is the Inhabitants of her is called both Woman and Daughter The second in a sense of delicacy and nobility as if we should say in English The Damosel Sion But there is another sense of Daughter which is conspicuous Ezek. 16. where he calls Jerusalem Harlot v. 35. Wherefore O Harlot hear the word of the Lord c. And does in the process of the charge or complaint declare how Jerusalem with her Daughters was worse then her two Sisters Sodom and Samaria with their Daughters who yet notwithstanding v. 45. are said to have loatbed their Husbands that is to say to have been Whores and to have committed Idolatry A Metropolis therefore with the lesser Towns are Mother and Daughters and consequently all Women but if Idolatrous such Women
〈◊〉 〈◊〉 For if they say there was not a Church at Thyatira in being at that instant when S. John wrote they plainly declare that S. John did prophesie and intimated afore-hand that there would be one Wherefore Epiphanius found little reason why he should from the state of the present Controversie chuse the ordinary opinion rather then that which is accounted his own 8. The other place of Epiphanius is Haeres 51. Sect. 12. where he tells us how S. John was impelled and constrained to write the Gospel by the instigation of the Holy Ghost though he very much declined it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he was forced by that impulse and that in his old age 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he was more then ninety years old after his return out of Patmos which happened in Claudius his time Where there is this adjection of the mention of his return from Patmos as a confirmation of the grandevity of the Apostle at that time Now let us see what service this Magnus testis Historiarum diligentissimus Inquisitor as Grotius calls him as well as he does Petavius who so plainly contradicts him in this very point can doe this learned Interpreter in the present case For this passage if there had been any force in the former does quite obtund it it shewing Epiphanius not at all diligent in Chronologie as Alcazar has also well observed in making S. John above ninety years old in Claudius his time whenas the common Tradition of the Church is that he was very young when he entred upon his Apostleship S. Jerom saith that Christ chose him when he was but a youth or child Baronius makes him just twenty five years old at the Passion of our Saviour The Scripture it self implies also that he was but young in that Christ says to his Mother concerning John Woman behold thy son which should imply that he was at least as young as our Saviour Christ he being himself born of the Virgin when she was but of the age of fifteen as Nicephorus relates out of an Epistle of Euodius Bishop of Antioch But by Epiphanius his Chronologie S. John would be at least twenty years older then the Blessed Virgin concerning whom notwithstanding Christ says to John Behold thy Mother And which is still worse if S. John was ninety years old when he came out of Patmos under the reign of Claudius it will run the Nativity of Christ near fourty years back and place it long before Cyrenius was Governour of Syria forasmuch as all men conceive S. John to be at least as young as our Saviour if not much younger Which Absurdities detect Epiphanius not to be so great and unexceptionable a Witness in History as Grotius would make him And therefore Petavius again peremptorily sets down in the Margin over against Epiphanius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sub Cocceio Nerva Joannes revocatur ab exilio Which certainly is the truth and agrees with that time of S. John's age which Epiphanius allots to him when he wrote the Gospel For supposing him to be born about the same time our Saviour was or a little later this writing of the Gospel will fall into the years of Nerva or at least some few years after Domitian according as you shall finde it set down in Chronologies 9. But supposing Epiphanius his Testimony of value in this case the same Epiphanius that witnesses John in Patmos under the reign of Claudius witnesses him out again in the same reign which as I have * Sect. 4. already noted spoils Grotius his Project who would have S. John prophesy in Vespasian's time else all the fat is in the fire as touching the Interpretation of the Seventeenth Chapter of the Apocalyps But I think I have plainly proved that there can be nothing gained out of Epiphanius for establishing Grotius his conceit these Passages of the Father being either but Conjectures or Inadvertencies or else some lapses of the Scribe who wrote it seems more glibly the name of Claudius then of the other two Emperours as it might appear in that second Citation S. John being indeed about that age when he came out of Patmos in Cocceius Nerva his time but not in Claudius's 10. So that Grotius has not so much as one Witness to countenance his new Invention and if he had had this one what is one to the whole stream of Antiquity and of the Churches Nay what is Epiphanius his Testimony compared with the Testimony of that one single Father Irenaeus he living two hundred years nearer S. John's time then Epiphanius and who expresly asserts in Eusebius that the Apocalyps was imparted to S. John at the end of Domitian's reign For speaking of the Name of the Beast he writes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the name of the Beast had been openly to be divulged at this time it would have been told by him that saw those Visions which under one collective Title are called The Apocalyps For they were seen not long since at the end of Domitian 's reign 11. This I doubt not but is the genuine sense of these words and that he speaks not of the Vision of the Beast alone under that name of the Apocalyps but of the whole body of Visions so called Otherwise for distinctness sake he would have said not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially considering Apocalypsis had then passed into a known Title of this volume of Visions Besides that the Name of the Beast was not seen by S. John but the Number of his Name And therefore whereas the Latine has it Antichristi nomen per ipsum utique editum fuisset qui Apocalypsin videret neque enim ante multum temporis visum est I should easily believe that visum got in for visa by the oscitancy of the Scribe For unless the Interpreter of Irenaeus had understood qui Apocalypsin videret of the whole Collection of Visions and not of the Beast onely and his Name he would have rather said Revelationem and for sureness have added ejus to make the sense more distinct and determinate qui Revelationem ejus videret And lastly suppose this Testimony proved onely that the Vision of the Thirteenth Chapter of the Revelation was seen at the end of Domitian's reign which I have not the least conceit of it will not serve Grotius his turn since this of the Seventeenth Chapter is later both by order of situation in the Apocalyps and also by nature For it being the plainest Vision concerning the Beast with seven Heads and ten Horns that was exhibited to S. John and containing in it a Key for the right understanding the other it ought to come last the Comment being naturally later then the Text according to common sense and reason 12. Wherefore seeing there is no proof at all that Claudius persecuted the Christians much less that he exiled John into Patmos but that Domitian was a notorious Persecuter and
thy People that is Because whereas thou pretendest to be the Vicar of Christ the Bridegroom of the Church the Father of Christendome Universal Pastour of the Flock thou hast played the bloudy Butcher the Thief and Robber to forage in the Empire to eat and grow fat accordingly as it is written The Thief cometh not but for to steal and to kill and to destroy which thou hast enormously done since thy usurpation in the House of God filling the Empire with intestine Broils Massacres Martyrdomes with Fire and Faggot with Racks and Tortures and all manner of Cruelties and this upon thine own Land and People that is to say upon Christians over whom thou pretendest to be Head nay the ghostly Father and tender Protectour of them Wherefore as thine Outrages have been singular thy Destruction shall be proportionable and thine End execrable and the stench of thy Memory shall fume up into the nostrills of all Posterities for ever and ever The reason of this dreadful End of the King of Babylon is the very same with that of the burning of the Queen of Babylon or the Whore for they are Types of one and the same thing And in her was found the bloud of Apoc. 18. 24. Prophets and of Saints and of all that were slain upon the Earth And truly that last Clause of the Prophecy of the King of Babylon is so proper to the Papal Power that it belongs to it onely and not to the King of Babylon Which is a special pledge and assurance of this higher and more concerning sense of this Prophecy 10. The height of the Papal power above that of the Emperour is also prefigured in the Whore's riding of the Beast For certainly the Rider is superiour to the Beast that is ridden And it is expresly said of the Two-horned Beast the same with the Whore That he exerciseth all the power of the first Beast before him To these you may adde that Prediction in Daniel Ch. 7. 24. And another King shall arise after them which I have above shewed to be the Pope and he shall be diverse from the first and he shall subdue three Kings And he shall speak great words against the most High and shall wear out the Saints of the most High and think to change times and laws Which words plainly imply that extravagant Power that the Pope was to assume to himself as is easily understood out of what we have already said upon this Text. 11. And lastly It seems to me also to be very clear that this enormous Pride of the Pope is prefigured again in Daniel Ch. 11. 36 37. Of which two verses I would make this brief Paraphrase 36. After the reign of Antiochus Epiphanes that Type of Antichrist and notorious Enemy of the People of God in the Greek Empire shall there arise a Rex Sacrorum or rather a Regal Pontifex if you will who with his formed Body Politick or Ecclesiastical Power shall prove the very Antichrist indeed answering in the Roman Empire to that wicked Antiochus in the Greek that immediately preceded it Which Ecclesiastick Prince or Pontifex finding the stream of Affairs and good Fortune to carry him along shall at last exalt himself above every God that is every Supreme Magistrate the Emperour himself not excepted nay shall speak stupendious words against the Sovereignty of God himself as if he had power to abrogate or dispense with the Laws of God and Christ and were himself Supremum Numen in terris Which Impieties he will prosperously carry on for such a time as Divine Providence will permit that is to say till the time and times and half a time be expired or at the last gasp 37. But yet he shall not be a pure Pagan for all this nor regard the Gods of his Ancestors or Predecessors that is of the Supreme Magistrates of Rome who reigned there a long time before him such Deities as Mars Neptune Jupiter Venus and the like But this shall be notable in him that he shall be outwardly a strict Processor of Coelibate himself and it shall be against his Pontifical Office to marry and likewife his Clergy shall be tied to the same Laws that he might thereby the better promote the Designs of his rampant and insatiable Ambition which spirit of Pride and Worldliness shall grow so rank in him that he shall in time cast off the real and sincere sense of all Religion and care for no God at all but magnifie himself above all 12. In the two following verses there is no need of varying from Mr. Mede's Interpretation For the sense as it respects these foregoing verses is onely this That by reason of this great Impiety and Irrligiousness of him or at least of his haughtiness and presumption against the known Laws of God he will for his own advantage set up the religious worship of Demons accordingly as we have above expounded it out of Mr. Mede CHAP. XVIII 1. That the truth of the fore-going Paraphrase may be assured out of Saint Paul's Prophecy of the Man of Sin The three first verses thereof interpreted Ver. 4. Wherein this Man of Sin exalteth himself above all that is called God and what it is to shew himself to be God Ver. 5. The meaning of to be revealed in his time and what that is that withstandeth Ver. 7. The Mystery of Iniquity doth already work how to be understood and who thâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what the meaning and manner of his destruction with an intimation of the exquisite Applicability of this Prophecy to the Papal Power and Imposture 2. A short Parallel betwixt the little Horn in Daniel and this Son of Perdition 1. THat this is one assured sense of these two verses of Daniel that Prophecy in the second Epistle to the Thessalonians will more fully evidence which has so great affinity with this that I do not doubt but it points at the same enormous power of this Roman Patriarch and his Clergy with it and is in a manner a Transcript from it 1. Now we beseech you brethren by the coming of our Lord Jesus Christ 2 Thess 2. and by our gathering together to him which I mentioned in my * 1 Thess. 4. 17. former Epistle 2. That you be not soon shaken in minde or be troubled neither by spirit nor by word nor by letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from us as if we had prophesied spoke or wrote any thing by letter no not in that former to you that could be rightly interpreted to any such sense as that the Day of Christ is at hand 3. Let no man deceive you by any means either by pretence of Inspiration or by Scripture or by mis-interpreting any Letter of mine For that day shall not come except there come a falling away first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before that eminent Apostasy come for so Alcazar interprets the Article 〈◊〉 〈◊〉 〈◊〉
dispatch with like brevity as in these former CHAP. XXII 1. The diametrical Opposition of our Church to that part of Antichristianism which would subvert the Regal and Prophetick Offices of Christ. 2. As also to that which strikes at his Sacerdotal Office 3. That she holds nothing against those other sacred Titles of Christ the Truth Life Light c. 4. A demonstrative Vindication of Episcopacy from the Imputation of Antichristianism out of the Apocalyps 5. What an Establishment that Book is if rightly understood to the Crown and Church of England 6. That no Papal nor Presbyterian Power is of right above the King no not in causes Ecclesiastical 7. The judgement of our Church thereupon 8. The peculiar glory of our Church that she is so perfectly free from all Frauds and Impostures 9. Her freeness from Pride 10. From Antichristian Impurity 11. And from Cruelty 12. Her Reformation an eminent Speciminal Completion of the Prophecy of the Resurrection of the Two Witnesses 13. The usefulness of this Vindication of her for the suppressing of Popery and Schism 1. I Demand therefore concerning those three known Offices of Christ Regal Sacerdotal and Prophetical is not our Church very faithful and sincere in this point and not at all guilty of such opposings and underminings of them as I have specified in my Idea of Antichristianism Does our Church pretend to be Infallible her self or so much as connive or consent to the pretended Infallibility of others Nay has she not plainly declared That general Councils for asmuch as they be an Assembly Article 2â—… of men whereof all be not governed with the Spirit and Word of God may erre and sometimes have erred even in things pertaining to God and that therefore things ordained by them as necessary to Salvation have neither strength nor authority unless it may be declared that they be taken out of the Holy Scripture And in the fore-going Article she does affirm That it is not lawful for the Church to ordain any thing that is contrary Article 20. to God's Word written and that she may not so expound one place of Scripture that it be repugnant to another and finally concludes That although the Church be a Witness and a Keeper of Holy Writ yet as she ought not to decree any thing against the same so besides the same ought she not to enforce any thing to be believed for necessity of Salvation To which effect she also speaks in another Article touching the Sufficiency of Article 6. Holy Scriptures Holy Scripture saith she containeth all things necessary to Salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation And again to the same purpose doth she speak in that excellent Exhortation to the reading and knowledge of Holy Scripture where with all earnestness she invites every one to the diligent perusing thereof declaring That in Holy Scripture is fully contained what we ought to doe and what to eschew what to believe and what to love and what to look for at God's hands at the length and tells us the best way for understanding of them in a Paragraph worthy to be written in letters of Gold toward the end of the first part of the Homily And in reading of God's Word saith she he profiteth not most always that is most ready in turning of the Book or in saying of it without-book but he that is most turned into it that is most inspired with the Holy Ghost most in his heart and life altered and changed into that thing which he readeth he that is daily less and less proud less wrathful less covetous and less desirous of worldly and vain pleasures he that daily forsaking his old vicious life increaseth in Vertue more and more And in the second part of the said Homily she heartens her Sons against those discouragements and stumbling-blocks which that false and treacherous Church casts in their way of pretended difficulty and obscurity exhorting them to pray to God for Assistence in reading the Scriptures assuring them that if they be sedulous and serious what they are at a loss in God will either send some pious and knowing person as he did Philip to the Eunuch reading the Prophets to instruct them or that Himself from above will give light into our minds and teach us those things that be necessary for us and wherein we be ignorant farther adding out of S. Chrysostom That humane and worldly wisdom or science is not so needful for the understanding of Scripture but the revelation of the Holy Ghost who inspireth the true meaning into them who with humility and diligence do search therefore And lastly she concludes That none be enemies to the reading of God's Word but such as either be so ignorant that they know not how wholsome a thing it is or else be so sick that they hate the most comfortable medicine that should heal them or so ungodly that they would wish the people still to continue in blindness and ignorance of God How diametrically opposite this Genius of our Church is to that Antichristian Spirit I have described in his opposings and underminings of the Regal and Prophetical Offices of Christ is obvious for any man to discern who listeth but to compare them 2. And now for his Sacerdotal Office which is injured and affronted in multiplying Mediatours in pretending to offer up the very Body of Christ in the Mass and in derogating from the virtue of that Sacrifice himself made for the sins of the world as if it reached not to the Punishment but to the Guilt onely and that every man must satisfie for himself in imposed mulcts and penances either here or in Purgatory As for the first we have already proved it to be contrary to the Doctrine of our Church And that one Article part whereof I have cited already against Transsubstantiation will assure us of her rejection of the two latter The offering of Christ once made saith she is that perfect Redemption Propitiation and Satisfaction for all the sins of the whole world both original Article 31. and actual and there is no other Satisfaction for sin but that alone And then it follows Wherefore the Sacrifices of Masses in the which it was commonly said that the Priest did offer up Christ for the quick and the dead to have remission of pain or guilt were blasphemous fables and dangerous deceits See also the Article of the Justification of Man and the Homily of Salvation and Good Works But this is so notorious a Doctrine in our Church that I need not insist any further upon the proof of her avowing of it 3. As for the Oppositions against the other Titles of Christ specified in the sixth Chapter of the second Book of my Idea of Antichristianism it is manifest that our Church is not concerned
like extravagancy in his interpreting the Stone cut out without hands of the same People 7. The unsoundness of that conceit more particularly discovered 8. The Kingdom of the Lagidae and Seleucidae farther proved not to be the Fourth Kingdom from the Coexistence of the Ten Kings according to Type 9. From their vastly-differing Periods the one ending according to Daniel presently after Antiochus the other not before the Day of Judgment 10. From Daniel's making the great Horn the first King in the Third Kingdom and four lesser to grow up after him on the same Goat's Head 11. From the four Heads of the Leopard which are the four Successors of Alexander in this Third Beast or Kingdom and from Daniel's reckoning Antiochus in the latter end of this Succession 12. That the little Horn does of necessity appertain to the Roman Kingdom become Ten-horned and Pagano-Christian at once 13. That it is of equal duration with the Whore and Two-horned Beast and at least coincident in time with them and the Beast restored 14. From which Equality and Coincidence be is discovered to be the Whore or Two-horned Beast 15. That the Patriarch of Rome is more especially concerned in this Type 16. The exquisite Applicability of the Characters of this Horn to the said Patriarch 17. The Application of those Characters that more particularly concern his opposing the Regal Office of Christ. 410 CHAP. XIV 1. The Vision of the Rider of the white Horse Apocal. 19. proposed 2. A general account of that Vision 3. What meant by the white Horse what by the flammeous eyes of his Rider 4. What by his Name known onely to himself 5. What by his garment dipp'd in bloud and that this as also the precedent Characters are applicable to Christ's Body the Church 6. The meaning of the Sword coming out of his mouth 7. And of the treading the Wine-press of God's wrath 8. The meaning of the Inscription upon his thigh in reference to himself 9. As also in respect of his Church to which it is applicable As also the treading of the Wine-press and the Sword coming out of his mouth 419 CHAP. XV. 1. That the rest of the Sacred Titles of Christ are referrible to the Prophecies we have already treated of 2. As likewise all the Oppositions to the Divine life in general saving that of turning the Church into a City of Merchandises 3. Which seems predicted in the Lamentation over the Ruines of Babylon Apoc. 18. Ver. 11. The meaning of the eleventh twelfth and thirteenth verses Ver. 14. Of the fourteenth fifteenth and sixteenth Ver. 17. Of the seventeenth eighteenth nineteenth and twentieth Ver. 21. The Exposition continued from the twentieth to the end of the Chapter 423 CHAP. XVI 1. This mystical sense of the burning of Babylon confirmed out of his Joint-Exposition and from Alcazar's Interpretation and that the same is prefigured in the destruction of Tyre 2. How lively the Patriarch of Rome is typified in Ezekiel by the King of Tyre 3. Another Vision to the same purpose in the same Prophet 4. A third Vision in Esay concerning Esay 23. Tyre typifying Rome Pagan Christian and then Pagano-Christian Ver. 18. That Tyre that is Rome will be reformed from her Pagano-Christianism and become purely Christian again and Apostolick according to this Vision 6. That these Visions of Tyre must needs have a farther meaning then what literally concerns that City 7. An Exposition of the eighteenth verse of the last Vision comprising the Prediction of the Reformation of Rome Pagano-Christian 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a general reflexion upon the appositeness of these four last Prophecies for the setting out the Merchandising of the Church of Rome in the management of her Ecclesiastick Affairs 429 CHAP. XVII 1. Their lying Legends perstringed in S. Paul's Prophecie of the Latter times 2. A more full Prefiguration of that Antichristian Opposition that is against Faith in part of his Prophecy of the Man of Sin 3. A clear Exposition of that part of the Prophecy 4. Strictures in the Apocalyptick Visions to the same purpose 5. The Pride of the Bishop of Rome prefigured in the King of Tyre as also his Downfall and how 6. His gorgecus splendour set out both in the King of Tyre and in the Whore of Babylon 7. The Pride and Downfall of this Patriarch typified in the King of Babylon The meaning of the twelfth and thirteenth verses Ver. 14. The meaning of the Prophecy from the fourteenth to the nineteenth verse Ver. 20. An Explication of the twentieth verse 10. Farther Prefigurations of the Papal Pride in the Whore and the little Horn. 11. An easy and genuine Exposition or Paraphrase of the thirty sixth and the thirty seventh verses of the eleventh Chapter of Daniel wherein the Impious Self-elation of the Bishop of Rome is clearly foretold 12. That the sense of the two following verses of this Prediction may be still the same with Mr. Mede's 435 CHAP. XVIII 1. That the truth of the foregoing Paraphrase may be assured out of Saint Paul's Prophecy of the Man of Sin The three first verses thereof interpreted Ver. 4. Wherein this Man of Sin exalteth himself above all that is called God and what it is to snew himself to be God Ver. 5. The meaning of to be revealed in his time and what that is that withstandeth Ver. 7. The Mystery of Iniquity doth already work how to be understood and who the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 8. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what the meaning and manner of his destruction with an intimation of the exquisite Applicability of this Prophesy to the Papal Power and Imposture 2. A short Parallel betwixt the little Horn in Daniel and this Son of Perdition 441 CHAP. XIX 1. A summary Proposal of Grotius his Exposition of the foregoing Prophecy 2. That the coming of Christ in this Prophecy cannot be understood of the Destruction of Jerusalem 3. Nor Apostasy attributed to Caius nor he said to sit in the Temple of God nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fit so well with Vitellius 4. That Caius his purpose of placing his Statue in the Temple was no Mystery of Iniquity but gross Prophanevess 5. Grotius his ridiculous luxation of the sense of the Prophecy in making Caius the Man of Sin and Son of Perdition concealed by Vitellius his standing in the way and yet upon Vitellius his removal not Caius but Simon Magus to be the man revealed and destroyed 6. That in all likelihood the Story of Simon Magus is a Fiction and from what Occasion 7. That if it were true it is not so applicable this wicked man Simon being not consumed by the Spirit of Christ's mouth but onely his Coach and Horses 8. That Grotius makes Paul prophesy of things past his Epistle being written ten years after Caius his death with a full Answer to Grotius his first Argument to the contrary 9. An Answer to the