Ἡ απωστασία ὁ ἀντιχριστος: OR, A Scriptural Discourse of the Apostasy and the Antichrist, by way of Comment, upon the twelve first Verses of 2 Thess. 2. Under which are opened many of the dark Prophecies of the Old TESTAMENT, which relate to the calling of the JEWS, and the glorious things to be effected at the seventh Trumpet through the World. Together With a discourse of slaying the Witnesses, and the immediate effects thereof. Written For the consolation of the Catholic Church, especially the Churches of England, Scotland, and Ireland. By E. H.  REVEL. 16. 15. 
Behold, I come as a Thief: Blessed is he that watcheth, and keepeth his garments clean.  
He which testifieth these things, saith, I come quickly.  
Printed, Anno Dom. 1653.   

TO THE RIGHT REVEREND AND Profound Prophetic Text▪ men of ENGLAND.  
Most Reverend Fathers,  
THe Author of this short-leged Treatise, doth humbly submit, and submissively present these his mean endeavours to you, whether his presumption in writing it, or presenting it, be the greater he knows n●…t; upon second thoughts he bl●…sheth at both, and for both craves pardon of you. His designs in it are honest, and may plead his excuse; hereby he would publicly acquit himself of the two great sins of this age, Vain glory, and Heresy; for though it may plausibly pass in the world amongst ordinary capacities, yet you are able to discern such failings in it, as may for ever keep him humble: And Heretics seldom or never submit their opinions to the learned; his main design is to provoke you to this honourable employment, for since he as a single spy, walking along these goodly Prophecies hath made such a comfortable discovery, his hopes are, that you as so many Joshuahs will enter in, and by removing those obscurities, and false glosses, which (as so many Sons of Anack) stand in our way, give us peaceably to possess the length and the breadth of those rich and fruitful Prophecies. For his own part, he professeth, he hath been in the midst of these mellifluous Texts, but as a little Bee fallen into an Ocean of Honey, which (after much delightful dabbling and much ado to get out) by that little be hath brought away, discovers the Ocean he hath left behind.  
So far hath the Author been from pressing any Texts to serve him, that they have pressed him in their service; he thought to have gone but one mile with them, and they made him go with them twain.  
These Texts found him as David found the Amelekites servant, faint, and sick, and hungry, and ready to die, but by their Spiritual revivings, they put strength and life into him, to make discovery of those accursed Amalekites, who have totally devoured Ziglag the Kings and the Church's inheritance.  
This weak Tract begs of you (most reverend Fathers) as that fainting Egyptian did of David, that you will not kill it, nor deliver it into the hands of these Amalekires. It lies at your mercy, and without your mercy, at the merciless cruelty of brutish, and unnatural men: it is as Lot without doors, in the midst of Sodom, unless you prove its guardian Angels, and pluck it within the do●…res of your protection. It is without you a fatherless, friendless, harb●…urlesse stranger, in a strange Common wealth: it was brought forth in the Dog days of the Church, whiles the Author laboured under the 〈◊〉 Favour of the State's displeasure in a Prison, and now 'tis abroad, (far worse than the Foxes or the fo●…ls of the times) it hath not where to put its ●…ead. It hath trod (like constant Ruth) in the weary steps of its beloved Mother the Church, though as a Widow she sit alone and have changed her name to Marah. And (as that virtuous Daughter) it hath sought amongst the Learned for a benevolent Kinsman, but, unlike to her, it hath returned from their embraces, as Abishag from the royal bed untouched.  
The subject of the Treatise is unquestionably excellent, it is of the Apostasy and the Antichrist, and of the finishing and final conclusion of both at the seventh Trumpet. Oh the glorious things that are to be done at the sounding of the seventh Trumpet! the meditations whereof revive the soul as another Sacrament. Augustine wished in a misselanious mood▪ 1. Videre Christum in carne conversantem, 2. cernere Romam in flore ac pristino imperii splendore triumphantem. 3. Audire Paulum in Cathedrâ fulminantem, Might I have my wish in this world it should be auscultare septimam tubam clangentem, Then shall the witnesses be established, the twelve Tribes converted and restored to be a Monarchy again, great Babylon shall fall, and the Nations of the world shall bow to Christ's Sceptre, the Dragon, the Beast and the false-Prophet shall be cast into the lake that burneth with Fire and Brimstone. These great things are foretold both by the Prophets of the Old and New Testament.  
The Author (as an humble and diligent handmaid) having laid himself down at the royal feet of these bigg-bellied Prophecies, from thence ariseth, and hasts to you the skilful and expert Midwives, to assure you that they groan, and travel in pain together, longing to be delivered of what the Church's expectation waits for, (viz.) the glorious kind of manifestation of the Son of God at the seventh Trumpet.  
He humbly craves pardon for his hasty coming in an unready dress into your presence, his haste from them to you, is, that you may make the greater haste to them; a high esteem both of you and them, hath put him on beyond his natural boldness, to what he hath done, in all he hath done, or whatsoever he shall do or suffer, he desires to express himself  
An obedient Son and Servant to the Church and State of ENGLAND. H.   

The Author's Preface to the Reader.  
IT may justly be thought a high presumption, for so low a person to undertake, in such a learned age, so lofty a task; had the Author only weighed his own weakness, the fear alone of falling under the weight of so great an Argument, would have taught his humble thoughts to have pitched upon a lower subject.  
In itself the Subject is most comfortable, necessary, and profitable, and to speak in Gregory Nazianzens words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most suitable to the present season.  
Though we owe an equal respect to truth in general, yet some particular Truths at some times call for our more necessary defence; therefore Peter adviseth us to be established, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
2 Pet. 1. 12.  the present truth. 'Tis the part of a true Soldier, and of a true Christian too, to repair to that guard against which the enemy makes his nearest approaches.  
'Tis needless to tell the Church, how these Prophetic Texts have their beautiful faces beaten black and blue by the polluted fists of presumptuous I●…iots; they lie openly wound●…d, and bleeding, and miserably stripped of their proper V●…stments, whiles learned Cowards like the merciless Levite, pass them by.  
The Author, not only by the Rabins Laws, by reason of his years, but by the Laws of God and conscience, might better (by reason of his disabilities) be excused from this high undertaking then any. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For 'tis not he that cannot do these things (saith Nazianzen) that shall be brought to judgement, but he that can and will not, shall bear the punishment.  
Zeal rather than ability provoked the Author to this Work; for how can any Christian endure to see and hear such ignominious things spoken and done against the City of our God, without vexation? If natural bowels caused Moses to pity that faulty Princess his Sister, when her face was leprous; how much more ought the bowels of grace in us to cause us to mourn for our innocent mother the Church, which is stripped of all her wealth and children, and with Job, sits full of botches and boiles upon the dunghill of Anarchy, without a comforter?  
Vindication of a private innocent person upon a Civil account is honourable; much more the vindication of a Church and State upon a Religious account. This work properly belongs to the Sword and the Gown: the Gown dir●…cts the Sword, and the Sword protects the Gown, and b●…th together protect the Church and State from injuries: when b●…th by usurpation are exempted, that Church and State lies open to all manner of Antichristian injuries; and in such a case 'tis the duty of a true born son of the Church, to vindicate (wherein he may) the Church and State whereof he is a member.  
There are foul aspersions cast upon the Church and State this day, by the Papists and Apostates of this Age▪ both which within these seven years were (like the dogs in Egypt when Israel passed out) dumb, not daring to bark (as now they do blasphemously against a Reformation: then these Philistimes cried, as they in Samuel, Woe unto us, who shall deliver us out of the hands of these 
2 Sam. 4. 7, 8.  mighty Gods? But since, by the success of War they have taken the Ark they so much feared, and broke the neck of Eli in the place of judgement, I mean the Prince and the Priest (for Eli was both) they now subject the Ark of God to their cursed Dagon, and where is he that fears the Lord, and is not much affected with grief herat! Who cannot now read Ichabod upon the face of every thing?  
Apostates, those Vipers within the belly of the Church, have gnawed their way out through the bowels of it, and they proclaim it impudently, that the Reformed Protestant Religion is Antichristianism; which is as much as to say, except you utterly renounce it, you will undoubtedly be damned by it: this our quondam brethren, and fellow Professors of the same Religion with us, say against us and our Religion, from which they have Apostatised.  
The Papists insult over us and our Religion, to their great advantage and our shame; for what say they? Who would be of that Religion that leads men to Rebellion, Murder, Perjury, Blasphemy, Heresy, and all manner of heathenish practices? whereas, we old Roman catholics are firm to the principles of our Religion, we are where we were hundreds of years ago. Those and such like aspersions on the true Religion, together with the innumerable swarms of Romish Popish Seminaries dispersing their doctrines and books together into every corner of the nation, have brought of late very many fishes to their nets; which so encourageth them, that they have dared to attempt the Seduction of many eminent and solid protestants  
Some persons of honour, they have (on our knowledge) drawn lately from the Protestant Religion, by their impetuous urging of the late monstrous actings of the English Protestants.  
Thus do these two parties (or rather one party in two shapes) like a pair of shears in the Devil's hand, cut the Protestant cause in pieces.  
To the first of these our treatise answers, describing the Antichrist and his followers from many texts, especially from 1 John 
As the bead of the g●…and Apostasy arose out of the purest Church, Rome; so the Antichrist ariseth out of the purest Churches at that time when they go about to shake off the Apostasy: for it is at that time when the Witnesses have finished their testimony.  2. 16, 22. 1. They went out from us, [us] i. e. The Ministry; they forsook the Assembly of Saints. 2. They are not of us, i e. they are false brethren, that once in outward profession were of the Church; but when they saw their time, 〈◊〉 the Church by a separation from the Church Assemblies, and the or●…ined Ministers of those Assemblies; this is the disposition of the Antichrist and his followers. And then there is the si●… which formally maketh Antichrist, in v. 22. and that chiefly lieth in two things, 1. In denying jesus to be the Christ; Now he that denieth the anointed offices of jesus, denieth jesus to be the Christ. The anointed offices, are the Kingly office, and the Priestly office; which whosoever resisteth, rebelleth against, or revolteth from, is said to deny. So Rom. 13. 2. He that resisteth th●… lawful Magistrate, is said to resist the ordinance of God; and so far as he resists God's ordinance, he resists God; for man can make-no other visible resistance of God.  
2. The second thing which maketh Antichrist formally to be the Antichrist, is; he denieth the Father and 〈◊〉 〈◊〉. This can●… be interpreted but of the offices of Christ: F●…r if it 〈◊〉 a li●…ral meaning, there are millions of Antichrists in the world, and the generality of them out of the Church, which is absurd, and erroneous to affirm. But that we may unlock this mystery of john's with his Master's Key, let us turn to Luke 10. 16. and Matth. 10. 40. And we shall plainly see what's meant by denying the Father and the Son: in plain terms, 'tis the rejecting and despising of the Ministers the Ambassadors of Christ: mark the words, He that despiseth you, despiseth me, Saith Christ to his Apostles, by whom were represented the Ministers of Christ in the succeeding ages; and he that despiseth me i e. the Son, despiseth him that sent me i. e. the Father. So that he that despiseth a Minister of the Gospel, or any of the anointed offices of jesus, despiseth the Father and the Son: what then d●…th he do that destroys these offices? Thus you have a spiritual description of the Antichrist, in vindication of the Church of England from Apostates in it, and Tyrants and usurpers over it: More you may find in the ensuing discourse.  
But to the last (the Papist) though n●…t the least enemy of the Protestant Church, though less violent, yet not less subtle nor malicious than the former: Whereas they say, our religion leads us to heresy, murder, rebellion, blaspemy, and Profaneness: we that are protestants deny it, by affirming,  

1. That there is not one principle in the Protestant Religion, that tolerates heresy, murder, rebellion, or blasphemy.  
2. That the general consent of the Protestant Churches are against heresy, rebellion, murder, and blasphemy; and have publicly protested against it.  
3. Those that have by their pens, or public acts pleaded for, or practised murder, rebellion, heresy, or blasphemy; are such as have made an open Apostasy from their former professions and practices, or such as have concealed from the public view, their opinions tending that way.  
4. Those that practice such abominations, are gone out from us, whereby they have manifested to the world, they were not of us.   
Now for the Papists hence to insult and say, where is your English Church? wh●…ts become of the Protestant Religion? 'tis a false Religion and a false Church. We Answer, that the Church of England stands ●…pon its old foundations (viz) upon the Apostles and Prophets: from which the Church of Rome is miserably fallen, both in doctrine and discipline. That there are apostates from the Protestant Religion in this nation, is manifestly true; but this makes not the Church of England the less a true Church. We cannot say▪ that a figtree, because it hath much rot●…en fruit fallen from it, is therefore a thorn: The Spirit speaketh expressly, that in the 
1. Tim. 4. 12  later times some shall depart from the Faith, giving heed to seducing spirits, and doctrines of Devils, speaking lies in hypocrisy, having their consciences seared with an hot iron. Observe here, that where the true Church is, there shall be Apostates, Seducers, Blasphemers, Liars, Murderers, Hypocrites: Therefore 'Tis a sign, where these are, the true Church is, as by the Eagles gathering together you may find the carcase; and by the swarms of wasps and flies the honey; not because they make it, but devour it.  
The Church indeed is by these locusts much d●…faced and debased, but not nullified; for these herds of swine being violently rushed into the Temple, do only pollute it, not destroy it. To argue, that the Church of England is no true Church, because there are many seducers, apostates and blasphemers amongst them, is so absurd, that the contrary Conclusion is most solid and true: for if it were not a true Church, the Devil would not thus furiously war against it: there would not be such traps and snares devised to catch men's souls in as there are. No man (much less the Devil, that spiritual Fouler, that great spider of hell) will lay snares to catch tame birds that he hath in a cage already. As Christ by his spiritual fishermen catcheth souls in the Devil's ponds and feeds them in his own: so the Devil always goes about with his unlawful nets and poisonous baits to catch men in Christ's pond, the Church, and carry them into the black sea of eternal misery▪ Where the spiritual seed is sown, there the birds of hell will be picking, and plucking of it up. The notablest Cheaters usually frequent the greatest Fairs: we speak in reference to that Refermation begun in England: to which the Romish Cheaters did resort. The purest Church is most commonly pestered with the vilest Heretics, as the fairest fountain with the foulest toads.  
Since these Philistims the Papists are thus upon us, 'tis very necessary that we play the part of Christian men, that whether we live or die, we may have the hellish blot of Antichristianism wiped off from our names; which we can no better do, then by freeing our Religion from that aspersion which the Papists cast upon it. I●… Queen mary's days the Martyrs died under the aspersion of Hreticks; in these days they are like to suffer by the Spanish Popish Faction, as Antichristian men and woman; it's therefore not impertinent to the thing in hand, to tell in a word, how we came to separate from the Church of Rome.  
The Church of Rome (you must know) was once a pure Church, and it continued so the longest of any Church; for when the Eastern, Asian, and African Churches most foully fell into many desperate Errors, especially that of the Arian Heresy, she kept her garments clean, and became a shelter to Orthodox Fugitives: all this while there was not the least ground for any Orthodox national Church to separate from her, as on all sides 'tis granted; we mean for near four hundred years after Christ; for until after the year of Christ 350. we find not any of the Roman Bishops any other than such as became the Angels of the Church, and faithful Overseers of Gods flock The first that we find polluted with the Arian Heresy, was Liberius, who soon recollecteth himself, shakes off the Heresy, and dies a Confessor. As for the Fopp●…ries fathered upon these Primitive Bishops of Rome by Ciaconius, and Lambertus, Geuterus, Isodorus▪ Mercator, and several other of the Popish Writers, they are in no wise to be credited, such acts being scarce possible, much less probable to be acted by the Bishops of Rome in such times of persecution under the Pagan Empire.  
After Constantine had cast down the Pagan Emperors, and made Rome's Imperial Sceptre to bow to Christ's Cross, the Clergy became the greatest Court-Favourites; hereupon they grew in a short time great in power and wealth, being totally freed from the iron rod of the Heathen Emperors.  
Wealth and ease (not simply, but by accident) begat security, and security (the foundation of all Church mischief) begat Pride, Luxury, and Heresy, which by little and little excluded that Primitive Purity once to be found in the Church of Rome. Now bebegan Monks (quatenus Monks) to be in great esteem, and then Tapers were brought into the Church, and then that trisagium (pretended to be taught by Angels) Sancte Deus, Sancte fortis, Sancte & immortalis; then they brought in adoring●… of Churches, and the opinion of Purgatery, with a feigned pretence, that the Bishop of 
Greg. Mor. 4. cap. 40.  Rome had power to chastise stubborn souls there: Then began the Bishops of Rome, or Patriarches, to shoulder with the Emperors, and ex●…mmunicate them for not giving the sup●…riority to Bishops. 
Hormisd. Excommunic. of Anastasius the Emperor. A●…n. 510.  and to ●…mmunicate Bishops of other Dioc●…sses where they had nothing to do; then was the Chan●…l divided from the Church, and extreme unction to be ministered to dying men; and soon after Pelagius began to claim a Supremacy from Christ himself. Thus did the Angel of the Church of Rome become a S●…ar fallen from heaven to earth (Revel. 9 1, 2.) who set open the bottomless pit, whose smoke soon darkened the Sun and the air.  
After Gregory the great and Sabinianus, succeeded Boniface the third, about the year of Christ 605. he obtained of Phocas the usurping Emperor (who got to the Throne by the murder of his Master) that usurped title of Supremacy, that the Church of Rome 
Herein the Antichrist the son resembles the Pope his Father.  should be called the supreme head of all other Churches. Here the Star fallen from heaven became the Beast of the Sea (as learned Prideaux observes) with seven heads and ten horns, at leastwise began to appear so, Revel. 13 1.  
Soon after this, Churches became Sanctuaries for Thiefs and Murderers, by the Pope's order; Lay-Monks were made equal with Ordained Ministers in the execution of their Office: Witnesses at the Font were forbid to marry each other: Churches were superstitiously decked: Holidays appointed, and superstitiously enjoined; Priests strictly forbidden to marry, and enjoined to shave 
1 Tim. 4. 1, 2, 3  their heads; Latin Service introduced by Popish injunction into other Churches; upon which the Popes daily inchroached by the usurpation of their Faction in other Nations: Christian Burial was prohibited to those persons, be they never so great, that should deny the Pope's Supremacy; the Liturgy of the Church augmented and put into tune to be sung; the Pax enjoined to be kissed, the usurped Title of the Vicar of Christ given to Popes, and the Roman Emperors Authority contemned by them; they making their liege Masters to kiss their feet: Images were brought into the Church, and Emperors not permitted to pull them down: Rebellion against Emperors was taught upon this account, so that the Emperors for withstanding Images, lost the Roman Throne. Sacrifices and Prayers were enjoined to be made for the dead: Kings of foreign Kingdoms, were by the Pope's Usurpation, dethroned; Bishoprics, as it were by a Conquest, subjected daily to the Sea of Rome: Bastards, Bribers, Rebels, beastly Fellows, Atheists, and Magicians, for the most part, possessed the Episcopal Chair of Rome; which makes Bellarmine call these times, Saeculum insoelix.  
The Sun and the Air were miserably darkened by these hellish locusts; these times were full of ignorance and profaneness, whereby the Church was miserably eclipsed and deformed through the prevailing Factions of the scandalous Roman Clergy usurping the Roman Throne, as well as the Pontifick Seat; yet was not the Roman Church utterly defaced or unchurched hereby, for notwithstanding the prevailing Faction in Rome gave themselves to such abominable wickedness, and persisted in it; so that one in his Learned History of the Roman Bishops, saith, They proceeded from usurping Nimrods', to luxurious Sodomites; and from luxurious Sodomites, to Egyptian Magicians; and from Egyptian Magicians, to devouring abaddon's; and from devouring abaddon's to incurable Babylonians: yet it is most probable that in Rome itself there were to be found Godly Ministers and people, that were none of the time servers, as it is manifest there were in other Churches where the Popes and their Faction usurped a Power.  
This is most certain, that in Rome itself, until the Pope and his Faction became incurable Babylonians, men might with freeness profess and practise the principles of true religion: The Apostles Creed, the ten Commandments, and the Lords Prayer, the sum of a Christians Faith, Worship and Obedience, were always in profession maintained in the Roman Church, though violently opposed by the wicked practices of the Pontifick Professors.  
So that there was no absolute necessity for other Churches to renounce the Church of Rome, but only the Vices, and Corruptions, and Heresies of a prevailing Faction in the Church of Rome, which both the Kings and the Clergy of England (since William the Norman, Successor to the Saxons) have in every Age manifestly done; and not only England, but other Churches also: for when they (as we said) came to be incurable Babylonians, the Churches in Germany, and France, and England cried out aloud of them: Guicciardine, M●…ntuan, Sanavarola, and Machiavelli, all of them laid out to public view the villainy of the Papacy. Machiavelli was a discoverer of the hellish policy used by the Pope and his creatures, not an allower or practitioner of that black Art he discovered. And in Leo the Tenths time Budeus, Mirandula, Erasmus, Stapulensis, and others both learned and grave, publicly derided and reproved the Roman Apostasy and corruption. So far did Erasmus leave the Roman Church, and cleave to the reformation beginning in Germany, that a witty Popeling thus plays upon his name.  Si sit [eras] verbum [mus] nomen, quid sit Erasmus? Participium.——— 
Signifying, that he took part with the Church of Rome, and part with the Protestants, (so called a little afterwards) as a Participle doth part of a Verb, and part of a Noun.  
The Germane Churches gave no less than Centum gravamina 
In fascicul. rerum expetendarum.  to the Legate of Adrian 6. desiring a speedy redress of them; and the secular Estates (both of the higher and lower sort) of the Empire, did beseech his Holiness to remove those grievances, or else they themselves would. This Pope ingenuously confesseth, that the Chair of Rome was very filthy; in hac sede sancta (saith he) aliquot jam annis multa abominanda fuisse. This stirring of the Germane States revived Luther, who stomacking the Dominican pardon-seller Tercelius, had w●…it against that sinful trade in Leos time; and now in Adrian's time▪ finding more friends than he expected, he designs the abolishing of the Mass, and the framing of a new Liturgy.  
The Pope and his faction fearing to what this of Luther's might come, writ to the Emperor and the Germane Princes to suppress Luther's doctrines. Thereupon, a general council was desired as the means of reconciliation, which was at last granted, and called to sit at Trent. They had three several meetings at Trent. In the third Session of the first meeting, they, i. e. the Popes packed party, decreed, that the old Latin translation should only be used and authentic in Schools and Churches. In the fourth Session they decreed, that original sin was so taken away in Baptism, that the concupiscence which remains after Baptism, is not to be accounted a sin until we consent thereto: and farther they decreed as truth, that the Mother of Christ was not conceived in original sin.  
In the fifth Session they decreed, that since the fall, there remains a freedom in man's will to good, which being excited, concurs with God's grace.  
In the seventh Session, seven Sacraments were decreed; after this, the Pope removes the Council to Bononia, which discontents the Emperor, which puts an end to the Council for that time.  
At the second meeting of the Bishops in the council of Trent, the King of France declared (as the Queen of England before had done) that neither he nor his Subjects were bound to obey a Convention of Bishops, whose design was merely thereby to advantage the private interest of the Pope, to the general disprofit of the Church.  
At the second Session, the doctrine of Transubstantiation was established.  
At the third Session, that penance and extreme unction were new Testament Sacraments. At this Session the Protestants would, but were not permitted to bring in their confession of faith, the Pope's Legate withstanding them. The wars then breaking out in Germany, the council was dismissed.  
Nine years after, they met again the third time. At the fifth Session whereof, they decreed, that it was in the power of the Pope to dispose of the Sacramentary elements as he saw expedient for the good of the people, provided that the substance were kept. Thus denying the cup in the Communion to the people.  
At the sixth Session 'twas concluded, that the whole Mass was a propitiatory sacrifice for quick and dead, and whoever should say otherwise, should be accursed.  
At the eight Session, they pronounce him accursed who shall deny that the Church hath power to dispense with God's Law, Leu. 18. in giving liberty to incestuous matches against the word, and forbidding lawful matches according to the word.  
At their last Session, they confirmed the doctrine of Purgatory, Invocation of Saints, bowing to images, giving of indulgences, and preserving of relics; and with an excommunication of all heretics in general, they dissolved the counsel.  
By excommunication of all heretics, they meant all those that should withstand any of their cannons which they had decreed. Here the Church of Rome and the Protestants parted; and if it be seriously viewed on both sides by a clear and impartial eye, 'tis manifest that the Church (if you'll call a faction so) of Rome left us. Pope Adrian 6. acknowledged, that the Church and chair of Rome was at that time in many things abominable.  
The Germane, English, and French Churches desired that those abominations might be purged out; for this end a general council was desired, and under pretence of granting it, a party of men were packed to oppose this end, and carry on a contrary design, to the ruin of those who desired a reformation; and in stead of removing those grievances, established them: Which now of these two parties is in the right? They that kept their faces Zion ward in the reformation of a Church generally acknowledged to be corrupted; or they that hardened their necks in a resolved obstinacy to persist in that corruption, and added much more abominable corruption to it, and established it by a law, and made those that departed from their abominations, to become a prey to them.  
This is the true case betwixt us and Rome: The faction of Rome pretended with us (whose hearts were set upon a reformation) to reform; but in stead thereof established those very grievances the Church complained of; hereby 'tis manifest, that they starting aside like a deceitful bow, left us in the high way of a reformation. If we have left them, 'tis because they have left the truth; whiles error was in a private faction in Rome, though 'twere damnable, yet we left not that Church; but when that private faction so prevailed as to establish damnable heresy by a Law, and excommunicated all that would not drink of the same poisonous Cup with them, than 'twas high time to leave their Communion, notwithstanding they usurp the name of the Catholic Church.  
The Church of England left not the Church of Rome because governed by Bishops, but because those Bishops were become Stars fallen from heaven to earth, apostatised toto coelo, from their primitive institution. The See of Rome is become the beast of the Sea, with seven heads and ten horns, and upon its heads the names of blasphemy: The inhabitants of the earth have been made drunk with the wine of Rome's fornication, therefore we come out from Rome: and herein we have obeyed the voice of our Lord jesus, Revel. 18. 4. We never held Bishops, quatenus Bishops, Antichristian▪ though many Schismatics and ignorant zealots have builded high upon that stramenous foundation; which since, the Jesuits by their Gunpowder plots, have neatly fired about their ears.  
It is true indeed, the Germane, French and British reformers that left Rome, or rather, were left of Rome, could never attain to that reformation was requisite, and they desired; and the reason thereof is generally known: For Rome with her Allies was always so potent against them, that it is rather to be admired they have a being, then to be complained of that they have attained to no better a being. The Churches beyond the Seas, both in Germany and France, by reason of their innumerable number of potent enemies, were constrained to do what they might, not what they would: happy they that they may eat the Manna of true Doctrine, though under the tents of an incomplete and insollid government. Those Churches are like the wounded man betwixt Jericho and Jerusalem, they have met with a friend that hath poured oil into their wounds, and brought them to an Inn; but that Inn of government is not (I think) their proper home; however, happy they, they are got safe out of the bloody hands of Romish thiefs, unto that Inn; God send them from thence safe home. Let's be thankful for pure Doctrine, that the Ark; but le's not rest till we have lodged it within the Temple of right Government.  
I have oft thought, that the white linen of the Saints, signifies the right Government of the Church, which is the Churches upper garment: if so, then let them wait with patience; for this white linen they shall not wear until the Witnesses are risen: the Witnesses are yet in sackcloth, or actually slain; when they are restored, this white Vesture of Church-Government shall be restored to the Church in splendour. Let us not censure, but pity and pray for those Churches that have not on this white garment: confident I am, that it is not for want of will, but power, that all this while many reformed Churches have it not on. I cannot forget Bergermannus' words in the Assembly of Dort (as I have them from a good hand) to the Bishop of Landaff; who, when he had declared to him how the cause of the Germane divisions was for want of right Discipline, he makes this affectionate reply in the midst of that Assembly, Domine, nos non sumus adeo f●…lices.  
The Churches that protested against the Babylonish abominations established by the Popish faction at the council of Trent, have ever since born the name and title of the Reformed churches; not that all or any of them are perfectly reform; for many of them are corrupt in several doctrinal points, and the most of them deficient as to the pattern of primitive government, or as the sacred Rule requires.  
Amongst these reformed churches, England hath always been esteemed the purest, as being most conformable to primitive purity and the word, both in Doctrine and Discipline. This appears even from the pens of the Heads of other Reformed churches; such as Calvin, Camerarius, Melancton, Bucer, Beza, Zanchie, Molinens, Causabon, Fergevil, Saravia, and others, who many of them confess in plain words, and all by consequence conclude, That the church of England, of any church in the world, comes the nearest to the Apostolic rule.  
Yet for all this, what by reason of the Popish pollutions on one hand, and schismatical Separatists on the other hand, the church of England could never put on that white garment of pure Discipline she so much endeavoured: for though the Temple of Doctrine was purged, and the walls of Discipline raised to a comely height, under which the church flourished in Queen Elizabeth's and King James his days; yet the Romish foxes in sheep clothing crept up the wall of Discipline in King Charles his time, and laid the church open (as it is this day) to the bloody cruelty of the Babylonians. The popish Prelates (or rather the Spanish Faction, then and ever since prevailing, informing them) knew the way to popish Doctrine was first to bring in popish Discipline; which produced a double effect tending to their end: For hereby cities and counties (non ignota loquor) were filled with superstition and profaneness, having liberty from the Prelates to profane the Lords day: and we all know how great enemies superstition and profaneness have in all ages been to a powerful and orthodox Ministry. Which Ministry was hereby not only exposed to the scorn and hatred of the people, but also made liable to the Prelate's persecution; for did they but withstand their popish Innovations, or but a little swerve from their rigorous injunctions, immediately followed bitter persecutions: thereby many eminently learned and godly Ministers (as you may read in Mr. Clarks Lives, an impartial Writer) were silenced, suspended, vexed, discouraged, sequestered, imprisoned, and some enforced to leave the Kingdom: Mean while, superstitious, scandalous, popish and profane persons were admitted into Orders, countenanced, encouraged, and preferred: Thus did the prevailing Faction of popish Prelates (for all were not so) prove like those Angels Revel. 7. 1. holding the wind of the Gospel from blowing on the Church of England. Nor was this all; but needs must these Popish Reformers go to Scotland, an ancient Reformed Church, that was no enemy to the ancient primitive Government of Bishops, and kept the Doctrine of Christ pure, though God, for her security and profaneness had many things against her, of which this rod was a special warning.  
The Church of Scotland rejecting the usurpation of the English Prelates, who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in going about to exercise an unknown jurisdiction over them; these revengeful Prelates putting off all humanity and Christianity, to satisfy their hellish lusts, thought it more fit, that their Sovereign the Lords Anointed should hazard his own life and the lives of his Nobles, together with the loss of the blood of innocent Protestants, the King's faithful Subjects on both sides, in an unnatural War, to the reproach of Religion, the endangering of both Kingdoms, and the infinite expense of treasure, than they be crossed in carrying on their designs against the innocent Church of Scotland.  
This War begun by them, was the beginning of the British Wars, which Wars have ruined the British Royal Family, the British Nobles, with many of their Families, the ancient British Laws, and the British reform Church, and all begun by a brutish Clergy in that Church: Cursed be their wrath, for it is cruel. These firebrands of State made the Bishop's odious to the Gentry and Commonalty of both the Nations; insomuch that when a Parliament was called, which they were accidentally the cause of, a certain party of the Commons of the Parliament, animated by the preposterous Petitions of the overzealous people, and ('tis more than probable) encouraged by some of the covetous Nobility, who thereby intended to make purchase of their Lands, resolved to be satisfied with nothing but the utter extirpation of Episcopacy. Here a fallacy was put upon the honest hearted Protestants in the Kingdom; for the subtle Lawyers of the House of Commons, whose Speeches were always most prevalent in that House, envying the wealth and dignity of the Clergy, vehemently pressed, that in stead of questioning the guilty, they would accuse all the Bishops; and in stead of questioning their persons, they would pull down their Order, purposely to take away the jurisdiction. This was carried on by a private faction of Politicians in the House, who drew in many honester than themselves into the Design; which, although not then, yet since hath been discovered.  
The Prelates (it mainly concerning them) at that time clearly discovered the Design, and thereupon were most firmly united. Whereas, had it been for a personal reformation amongst them, (which the grave and moderate Members desired) or removing Innovations brought in by the Popish Faction amongst them, they would many of them have hung more loose, if not altogether sided with the Parliament against the upholders of any Doctrines or Discipline against the true Reformed Religion: especially since the King declared himself at this time for a reformation of abuses crept into the Church, and having respect unto tender consciences. But here lieth such a mystery of iniquity, that the wisest and most scruti●…ous in States mysteries cannot discover. On whom to charge the overthrow of Episcopacy, and the Church Government, of a long time continued in their hands, in the general we know: but on whom to charge the designs against the Protestant Religion in their overthrow, we know not; or at least wise, nunc non est narrandi locus.  
It is true, the Primate of England with the insolent faction at Court, became odious to the Nobility and Gentry about the Court; and those of his faction elsewhere stepping up into civil Offices in the State, made them odious to the Lawyers of the Kingdom, whose Offices they usurped.  
The schismatical Separatists made it one of the chief principles of their Religion to oppose them; concluding that man to have true illumination to salvation, that had his eyes opened to see Episcopacy to be Antichristian.  
The generality of the sincere Professors of the Gospel were much grieved at the barbarous rigour of their Discipline, in suspending, silencing, and molesting learned, godly, orthodox Ministers, because they would not wear a Surplice, sign with the Cross, stand at the Creed, kneel at the Sacrament, observe a superstitious holiday: but most of all they were grieved that such persecution should befall them for refusing to read the book of Sports to their people; a most abominable book, giving liberty to people to profane the Lords day.  
The people also generally disliked their rigour in citing them to their Courts for working on Holidays, or marrying without a Licence, or upon a groundless suspicion of inchastity: Many such poor pretences, merely to drain the people's purses, did their Officers make.  
Thus had the Prelatic party drawn the odium of the Nobility, Gentry, and Commonalty upon them; and now a Parliament being called, and in that Parliament several Members of both Houses, professed enemies to their Degree; and not only to their degree in the Church as Bishops, but to their Office (as since they profess) as Ministers, upon what design may easily be conjectured. These members also being popular, took the opportunity of lifting these Protestant Churches off their hinges, whiles the eyes of all men were on them for a Reformation: Here, I say, was the fallacy, that whiles they pretended to root out Popish pollution, they struck at the very root of Primitive purity: whiles they pretended to reform Episcopacy, they struck at the very Office of the Ministry, as now that wound being searched to the bottom, discovers to us.  
The King and his party saw to the bottom of this wound many years since: Those Remonstrances now seem full of Prophecies, which we have seen fulfilled.  
But lest we should seem to throw dirt upon the Parliament, and the Purliaments cause, we must distinguish of a threefold party which sat in the house; in plain truth, the Parliaments covenant distinguisheth them. There was a Popish party, a Protestant party, and a Schismatical party; the Protestant party made this covenant against the other two parties. This Protestant party maintained the Protestant cause against all other parties.  
No Protestant can be ignorant, how much those Worthies that maintained the protestant cause, are by a brutish rabble of degenerate protestants slandered and reproached: and how much the cause of God suffers hereby, to the causing of many a good Christian to stumble and fall; dark providences, are as dangerous as deep questions to a weak Christian; both make him to stagger. Prosperous apostates, and successful predominant hypocrites are like landmarks removed, that shipwreck the ignorant mariner that steers towards them.  
In good truth, our landmarks are removed, and few Pilots this day are to be found, to steer us into the harbour of truth and peace. Some say lo here is Christ; and others, lo there is Christ: Some say, lo here is Antichrist; and others, lo there is Antichrist; and hereby (if 'twere possible) they would deceive the very Elect.  
Those called the Presbiterians are decryd by all opposite parties, as the Antichristian party; and they wittily quibble on one part, and say their covenant which they made for the maintaining of Religion in doctrine and discipline against Popery on one hand, and Schism on the other; together with the preservation of the King's person, and the fundamental laws, hath just 666 words in it, the number of the beast; and thence they conclude, the Protestant Religion, the King, and the Fundamental Laws to be Antichristian.  
Others, who seem more rational, lay it to their charge as unwarrantable, 1. In taking up Arms against the King, and inciting the People thereto. 2. in making a Covenant contrary to Law, and imposing it on the King's Subjects against his pleasure. 3. In robbing of the Church of its lands. 4. In not establishing the King according to their former remonstrances, when it was in their power.  
Two things are here to be premised before we proceed.  

1. That Parliaments are of as great antiquity in a national Church, as Monarches over that Church: here's the difference; the one is an humane Institution approved of God; the other, the Monarch, is a divine Institution, immediately ordained of God to be the Ruler of his people. This is clear in Moses, and the 70 under him, chosen by him, and afterwards approved by God.  
2. To our purpose: The Parliament of England was called by the King, chosen freely by the people, assembled at Westminster, and established by the King; where they sat freely, and voted freely.   
Here they became formally our Rulers: and Of the Rulers of the people we are not to speak evil. Charity hopeth all things, and is not easily provoked.  
As to the Parliaments taking up of Arms, the Question is, whether they did it legally? That a Parliament may leavie an Army in the absence of the King, is out of doubt legal; for Commune periculum, commune auxilium petit. But to levy it against the King, was absolutely illegal. Now the Parliament in their Remonstrances, Petitions and Applications to the King, acquitted themselves of any such rebellious attempts, making their War but merely Defensive. Now whether this were legal in the Parliament, is very questionable; many good men are divided about the question: For say these of the Negative part, when those of the Affirmative plead a necessity for what they did, making Salum populi suprem●…m esse Legem: say they, There can be no necessity pleaded against a moral precept; neither in the reality of the thing was there any necessity; only and at the most, probability of evil to ensue, if the King should come without resistance with an Army to London: Nor by the rule of Charity, was there so much as a probability; for the King declared, that he would preserve the Laws, the Religion, and the Parliament of England as carefully as his own Family; and why might not he be believed as well, if not more and before the Parliament? Further, say they, The Parliament as Subjects, aught to keep to the Rule, to act within their Spheere, leaving the success to God: The King called them not thither to dispute his Authority, nor could the people that chose them give them any such Commission: Let the guilt of blood, or Injustice, or Tyranny, lie upon the King; there was a righteous God would call him one day to a severe account for such actions, when they as loyal Subjects, suffering by him, would be vindicated and justified in the eyes of all the people  
On the other side, say they of the Affirmative part, The Case is far otherwise: for the Parliament kept to the rule; they legally attached those persons of Treason, who had endeavoured to overthrow the Magna Char●…a of the Kingdom, and to overthrow the Protestant Religion; these guilty persons fled from a legal trial, prevailed with the King to remove himself from his Parliament, that so he might be a Sanctuary to them: The Parliament in their legal proceedings against them found resistance, and perceived that these guilty persons (under a false pretence of defending the King's Person) bandied themselves against their legal judges, and gathered great numbers of armed men, in a rebellious manner to oppose those two supreme Courts from whom they fled. To suppress and apprehend these persons, the Parliament might command aid from the King's Subjects; otherwise we shall deny that privilege to the Parliament, which the law in such a case allows a petty Constable: For the King to protect such armed men, is contrary to Law; et quicquid contra legem fit, pro infecto habetur, say the most learned in our Laws: in such a case the King's Commission is invalid; for Nihil potest Rex quam quod de jure potest, saith Comines. Who should protect the Magna Charta of England in the absence of the King, but the Parliament of England? and who should defend the Courts of judicature in the absence of the King, against those of their prisoners that were broke from them, and now making head against them, but the Parliament? and how should they defend them against men in arms, but in raising men in arms against them? Whereas 'tis objected, They raised men against the King; They answer negatively, and bid us read their Declarations, their Remonstrances, their Commissions to their Generals, their Protestations, and their Covenant which they solemnly swore to God, with their hands lifted up to him, to preserve the King's P●…rson, Honour and Estate.  
2. As to that of the ill●…gality of the Covenant, in making it without the King, and imposing it on his Subj●…cts against his▪ will.  
They answer, that they did it, to declare to his Majesty and the world, how sincerely they were knit in loyal affection to his Person and Dignity; that without any compulsion they would solemnly swear to God, when they could not to him, that they had no intention to diminish his just rights: and that they never ordered that any should take that Covenant, but such as entered into their service, or were conversant with them; that so all their servants might be the King's true Subjects▪ however some presumptuous Committees (without any order from them) and several other pragmatic fellows made it a snare to tender consciences of the King's party, by pressing it upon them, and oppressing those that refused it: This was doubtless a gross sin, but it cannot properly be laid to their charge, as if they thereby intended to make a party for themselves against the King; but to make all within their Garrisons and Commands, both Ministers and People, true Subjects to the King, to the Laws, and the Protestant Religion. Whiles this was strictly observed in the Parliaments Quarters, Jesuits and Popish Priests were not so frequent, nor so bold, as since they have been amongst us.  
3. As to that of throwing down of Bishops, a double scandal is taken, if not given thereby: 1. In their manner of proceeding without and against the King; which in itself was absolute usurpation; for though they did send to the King to pass it, yet they resolved upon his denial, to proceed: which was an absolute denial of his Negative voice, in which implicitly they denied him to be their Sovereign.  
2. In throwing down the ancient Government of the Church by Bishops; which Government hath continued in the Church since the Apostles time unquestioned, until within these hundred years; and then the Orthodox only questioned their Persons, not their Office; only the Anabaptists cried down the Office as Antichristian.  
Now for the Parliament (under pretence of Reformation of Religion) to cast off that primitive Government (universally received in the Churches) without and against the consent of the King, and solemnly engage others in the same thing, seems to be a most rash and inc●…nsiderate act, done out of blind misled zeal; or an ungodly act, done wilfully to bring to ruin the Protestant Church of England, to rob the Church of its Maintenance, and ruin the learned Clergy of the Nation.  
Here we must answer, le●…t both innocent persons and a good Cause suffer.  
1. The Parliament intended not▪ by throwing down the English Hierarchy, to throw down any Worship, Discipline, or Government according to the word of God; for than their second Article would clash with the first in the Covenant: so that their meaning is, they will extirpate so much of Prelacy as shall be found contrary to the word of God, and the Example of the best reformed Churches: I suppose by Churches, they meant the purest Primitive Churches; for all these late Reformed Protestant Churches did, before we thought of a Reformation, yield, that we were better reform than they. We hold the Calvinists the best reformen Churches: but saith learned Beza, to the praise of the English Protestant Bishops, Let the Church of England enjoy this singular 
Fru●…tur sanè i stâ Dei singulari beneficentiâ, quae utivam illi sit perp●…tua. Ep. ad Sarav. Calv. de neces. ref. Buc●…r de Reg. Chr. Melanc. Ep. Lu●…h. Luth. Smalc. Ar●…. 10.  bounty of God, which I wish may be hers for ever. So far was he from thinking it a piece of Reformation to pull them down.  
Calvin, Bucer, Luther, Melancton, Z●…nchy, Chamier, are all of them no enemies to Bishops, though professed enemies to the Superstitious, Idolatrous Practices of Bishops in that Age. Every solid Protestant is so far from thinking the Office of a Bishop to be Antichristian, that he rather thinks it a high degree of Antichristianism to oppose that Office; this is (as we have showed) to deny the Father and the Son; for he that denyeth an Apostle, or the Successo●…s of an Apostle, in the Office of the Ministry, denyeth Christ, and he that denyeth Christ, denyeth God that sent him. Charity therefore makes me hope, that the sincere Protestants (what ever other subtle Foxes designed) intended no otherwise by that second Article in the Covenant, then to reduce the Church of England to a Primitive Purity, by removing Popish Prelates, and all those humane Institutions depending on the English Hierarchy: if through Error they were misled from the right means to this end, the discovery of that Error may seasonably reduce them into a right way; for wise men never think it a shame to repent.  
It is most certain, that the intent of the sincere Covenanters was to re●…ine, not ruin the Ministry: by pulling down the English Hierarchy▪ they struck not at the order of the Ministry, but at the degree of Episcopacy; they struck at the Discipline of the English Church therein, more than at the Ministry; for they pulled down Bishops as they were Superintendants over their brethren, not as Ministers; so that they took away their degree above their brethren, but left them standing in their order as Ministers. Bishops lost not their Order by the Covenant, but their Degree; for though they are in a distinct degree above the Presbyters, which have ever been allowed them in the purest Churches since Christ time, yet they never were a distinct order from the Presbyters, neither the Scripture nor the Fathers make them so; so that Aerius an ancient Writer, in that saith truth; a Bishop and a Presbyter are joined in the same Commission; the Bishop imposeth hands, so doth the Presbyter; the Bishop administers the Sacraments, and dispenseth the Ordinances, so doth the Presbyter; so that essentially there is no difference betwixt them, what is, is only gradual.  
Now here lies the great question, Whence they had this degree above their fellow Ministers in the Church? If they had this from Apostolical Institution, then without all doubt it was a grievous sin in any Civil Power to pull it down, and they that convenanted so to do, did unadvisedly and foolishly: But if this degree of Episcopacy be but an Ecclesiastical Institution, though of great Antiquity, the case is altered, there cannot be an absolute necessity of its immutability: Mere humane Institutions 
In ●…oto orbe de●…●…st, ut unus de Presbyteri●… electus, superponeretur caeteris, ut schismatum semina tollerentur. Hierom.  admit of alterations. Hierom and Epiphanius say, They were set up as a remedy against Schism and Heresy, long after Presbytery.  
But (to come to the thing) suppose this degree to be (as probably it is) an Apostolical Institution, which continued unquestionable in the Church for many hundred years. Yet here the question will still be? Whether since the grand Apostasy that Paul prophesies of, there hath not been an Apostasy from this Institution? whether this Institution in the Apostasy did not contract much corruption? This is granted by all the Protestant English Bishops, especially by the late Lord Primate of England, B. Laud in his Conference with Fisher; Bishop Jewel and Bishop Downam; hence these two latter 
B. Jewel. B. D●…wnam de Antichrist●….  conclude, That the Hierarchy of Rome is so corrupted and apostatised from its Primitive Institution, that it is become the Antichristian State; nay, more than that, they call it the Antichrist.  
That question then which concerns us, is, Whether the Hierarchy of England were so exactly conformable to the Primitive Institutution, as that it needed no alteration? These two things are granted:  
1. That the persons in that Hierarchy needed to be reform; for some of them were prof●…ssed Papists, and the most of them bitter enemies to a powerful and a painful Orthodox Ministry.  
2. That whatsoever is built upon an humane foundation, may upon humane or divine considerations be taken down again: if so, than those Titles, Offices and Dignities conferred merely by men, may be taken away: but the title of Lord- Bishop, Dean, Archdeacon, Chancellor, Vicar- General, Commissary, Official, Surrogate, Register, Promoter etc. Of which our English Hierarchical polity was compacted, were merely humane titles and offices▪ as appears upon record. In 16 of Rich. 2. Chap. 1. we find the English Bishops first putting on the title of Spiritual Lords, 
Case of Tenors 35.  though as Barons long before (in William of Normandy's time, who conferred that temporal honour on them) they claimed a place in the house of Peers. These acts of grace conferred by the Kings of England on their Clergy, argued their piety and true affection to religion. Nor did those honours they conferred on the Clergy make those persons, much less their office, as some foolishly affirm, Antichristian; only thus much, it argues them mutable; that civil power that changeth them, so far, changeth not a divine institution.  
So far therefore as the alteration that the Parliament of England made in the Hierarchy of England, was not against the primitive institution; so far, for the matter of it, it was lawful: but as for their manner of proceeding in it, without and against the King's consent, let him that hath skill vindicate them. I am sure none that know the duties of the second Table, and are sincerely pious, will dare to applaud it, or once open their mouth to plead for it.  
My aim is only to vindicate the Parliaments Cause from that fowl aspersion of Antichristianisme cast upon it: as for many of their particular acts, they are inexcusable.  
4. Another great Scandal taken and given, is, that the Parliament not only took away the dignities of the Clergy, but the estates of the Clergy.  
What shall we make for an answer to this monstrous Crime? Before we say any thing to this, we will make a step back to former times.  
We shall find the house of Commons alm●…st as full of envy, as of age, against the Clergies wealth. In the ninth of Hen. 4th, We shall find the lower House exhibited a bill against the riches of the Clergy; wherein they signify to the King, that he may possess so much of th●… temporal possessions of the Clergy, as will maintain One hundred and fifty Earls, One thousand five hundred Knights, six thousand two hundred Esquires, and One hundred Hospitals: had the King been as covetous as the Commons were base, the Clergy had not been lef●… a prey to his successors.  
In Henry the Eighth his reign, the Lords and Commons fell upon the Clergy for their fleece; took from them (as saith Cambden) in England and Wales, Six hundred forty five Monasteries; they dissolved ninety Colleges, and of Chanteries and fire Chapels two thousand three hundred seventy four, of Hospitals One hundred and ten; The yearly value being 161100l. Besides the stocks of cattle which the poor men and their families possessed, which they took and sold. Also the timber, lead, bells, the plate, and other rich Ornaments of the Church; which they rob and spoiled the Church of.  
And in the Reign of King Charles, the last Parliament that that King called: which was the gladding of the hearts of all the people of the Kingdom, whose eyes were fixed upon them, in hopes of enjoying some eminent good from them: these alone, without and against the consent of the King, fell upon the Clergies Estates, and swept all that away which King Henry left.  
What shall we say here? That we may not condemn the righteous with the wicked, we answer,  
1. They never pretended at the first to any such thing; Ab initio non ●…uit sic: they convenanted no such thing: and the most of those that were secluded and imprisoned, were professed enemies to the alienating of the Church Lands from the Church▪ and always so declared themselves. Lands given to the Church are sacred things, and he that al●…enates them, steals from God: Indeed, it is the part of the Civil Magistrate to restore to the widow, the fatherless, and the oppressed, those Lands that the Clergy fraudulently got from them, though they have long possessed them: And also to restore that Land they have got●…en from the Crown: But to take away by force the lawful rights and possessions of the Church, under pret●…nce of Reformation, is both gross Hypocrisy, and abominable Sacrilege. For my own part, I really believe, That God is this day punishing the Royal Family for that sin of their Forefathers: Henry the Eighth's sins are not yet forgot, chiefly that of Sacrilege; God will punish to the third and fourth generation, except we repent of those sins by endeavouring a reformation. And as for the Church-robbers of this age, wait but a while, and without their repentance, you shall see misery and shame upon them; God will find them out: It hath been ●…bserved, that scarce any prospered an age with the alienated Lands of the Church.  
In Henry the Eighth's time, many, who before they gripped it, lived well; after they got it, decayed and were brought to beggary and great want: That sacred flesh stolen from the Altar, had a coal in it, which burned up their nests where their other store lay. God grant the guilty of this age repentance for this crying sin; otherwise, let David's deprecation be fulfilled upon them, Psalm 83. 11, 12. Make them like Oreb and Zeeb, as Zeba and Zalmunna, who said, Let us take to ourselves the houses of God in possession, etc.  
As to that scandal, That when the Parliament had an opportunity to declare to the world, that all their Remonstrances, Declarations, Vows, Protestations, and Covenants, proceeded from a sincere heart, by establishing the King, when they had driven evil Counsel from about him; that then, directly Contrary to those declarations and vows, they began upon new terms with him, they must have the sword put into their hands, else they could not trust him; and necessity and self preservation put them upon it: The self same arguments that were used (as a just judgement upon them) in their overthrow, which soon followed.  
To this there is a double answer by divers persons; a witty one, and a pious one.  
Some say, that the King desired, for the Satisfaction of all parties, a treaty with his Parliament: before he came to be reestablished, and that upon the surest grounds of reason and policy, it was on both sides thought most fit for to have it: yet it had been most Religious in the Parliament, and more for the honour of their cause, if not for the safety of it, to have kept to their former Declarations, and performed their word and public promises made therein.  
Others more piously say, and those formerly of the House, God in justice hath overthrown our policy with others sinful policy. God shows us our own sins in their lively pictu●…e, acted by others against us. God Punisheth our foregoing sins with these present sins; as they dealt with others, so others dealt with them; they would not trust their superior, and their inferiors would not trust them. Thus have we wafted over a rough Sea, wherein we have discov●…red the sad Shipwreck of a good cause, which went ●…ut and returned like Solomon's Ships for gold. The King and the Parliament at their first s●…ting out promised fair, and good grounds of great hopes ●…f m●…ch good both to Church and▪ State appeared; but soon was the King, (whether drawn, or driven, or both) d●…parted from the right way. He took the sword, and sadly per●…shed by the sword: the Lords and Commons made vows and protestations to God and man, and in the breach of them were broken. Each of these with the Emperor Mauritius, might justly say, Jusius es Domine, & justa sunt tua judicia, in all that hath befal●…en them. Yet in these dreadful frowns of his upon the Reformers, we may see Gods gracious smiles upon their intended reformation: whiles the clouds of Gods just displeasure overs●…adowed the Reformers, a bright beam of his Providence shined on that cause they all professed; for the King, Lords and Commons that began in a good cause, but afterwards were divided upon different self-interests, at the very last of all met again, consulted, agreed, and finished (all three together) their testimony concerning this cause; and then (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel. 11. 7.) God snatched both that from them, and th●…m from us, unworthy of both, who contemning the golden yoke of Christ's government, are justly liable to the iron ●…oke of Antichrists tyranny.  
However, let the Parliaments cause in the eyes of the wise be magnified, though the underta●…ers of it be (for ends best known to God) debased: let God and his cause be true, though every man be found a liar before him.  
Let not therefore the professed friends of Zion in this day of God's dark and dreadful providences amongst us▪ stumble and fall, as the most of professors do from their first principles: let not the reproaches of ●…apists, and open profane persons on one hand, nor of Sectarian●… on the other hand, make us lose our steadfastness: let our ●…ffections and prayers be the same for our Reformation and our Reformers, as formerly: let not their failings in the cause, cause us to fall from the cause▪ Angels, not men, are able to carry on a Reform●…tion without faults: where shall we find a Reformaion ●…arried on without great miscarriages?  
At the first national Reformation in the world, we find Moses the Church's Monarch in the Mount with God, and Aaron, the seventy, and the people, his ●…riest, his 〈◊〉, and his subjects in the valley that while with the Devil, y●…t their ●…ellish sm●…ke below did not eclipse God's light above, that day was a glorious day of Reformation, notwithstanding in the eyes of all the people: the two Tables wer●… br●…ke by Moses▪ their 〈◊〉, the Lords anointed: in Nehemiahs' time, how many 〈◊〉 were g●…t into that box, purposely so pollute the ointment of a Reformation; oppressors and supplanters and Schismatics had shrewdly 〈◊〉 blown that Reformation, yet 'twas carried on at last. God can carry on a cause by men's miscarriages: David, a man after Gods one heart began●…s Reformation, he stumbled in limine, for he should have brought home the Ark, Deut. 10. 8. according to Moses prescription, upon the Priest's shoulders; but he follows the Philistines fashion, and fetcheth it home upon a Cart. Here the King and his Parliament (I mean his Nobles) and the Priests all stumbled; and by this stumble the 〈◊〉 was shaken, and Uzzah smitten; yet the Ark was the same, and so 〈◊〉 the n●…erer its appointed place We mention this to the shame of those 〈◊〉 th●…se days, who pretend to follow the 〈◊〉, but startle and start aside 〈◊〉, because th●…se beasts that were employed to draw it, have stum●… and 〈◊〉 it. Oh Christians, take heed of apostatising from God's ca●…se, when persecuted: God takes that from Christian's most grievously. If God smote to the grave Uzzah for touching the Ark when it shock, will he not smi●…e to hell those Apostates that kick their heel at the Ark, now 'tis shaken?  
There were never such a number of brazenfaced Apostates seen in the World together, as in these days, England, and Scotland have produced. These worms which bred in the belly of the Church, made it sick, and miscarry of a Reformation; since they are voided, the Church, though for the present weak, I hope, ●…s near to her recovery.  
Let those then that long and lo●…k for her recovery, take off their hearts from murmuring at the cause, and turn all their complaints against themselves: o that the spirit of supplication might pass through the Protestant Churches this day; o that all the families that fear the Lord, might 〈◊〉: before the Lord this day; that each might see how they have in their places fallen short of the glory of God. Oh that the families of the house of David, of Nathan, of Levi, and Shimei, i. e. of the Royal blood, and Priestly function, might mourn this day before the Lord for their own si●…s, and the sins of their forefathers; o that we might all know in th●…s our day of visitation the things that concern our peace.  
The sacred prophicies tell us, (if we mistake them not) that the Church's deliverance is nigh at hand, that time when the Witnesses shall rise, the everlasting Gospel shall be preached to all people, and the twelve Tribes converted; and also the time when the Devil, the beast, and the false Prophet shall be cast into the lake that burneth with fire and brimstone: now, as Daniel (Chap 9) finding out the expi●…ation of the 70 years' captivity, did thereupon betake himself to fast and pray, and confess the sins of Judah, Jerusalem, and all Israel, with the sins of their Kings, Princes, and forefathers: so ought we, that look after the public weal of the Church, (finding by the prophecies, that the Apostasy is well nigh finished, and the Antichrist appears, which is the immediate forerunner of Christ's glorious coming (as we show in the ensuing Tract) to raise the Witnesses, and restore the jews) to bet●…ke ourselves to solemn humiliation fasting and prayer, making confession of the sins of our Kings, of our Nobles, of our Ministers, and of our people, taking to ourselves daniel's words, Chap 9 16. For our sins, and the iniquity of our forefathers, jerusalem is become a reproach, o Lord, to all that dwell about it; now therefore cause thy face to shine upon thy Sanctuary that is desolate, for the Lords sake: o Lord, incline thine ear to hear, open thine eyes, and behold our desolations.  
Oh that we would all turn Priests, and come quickly, bringing this holy ●…incense with us into the Congregation, that so atonement might be made for the Churches of God, against which great wrath from the Lord is gone out this day, and sore plagues are upon them.  
God's ears are not heavy nor is his hand shortened, that he cannot save us; but our pride, security, hardness, unbelief, impenitency and murmuring have kept back good things from us Why are we in bondage to a generation that curse their father, and bless not their mother? 
P or 30. 11 14, 27.  to a generation that are pure in their own eyes, yet not washed from their filthiness? a generation, o how lofty are their eyes! and their eyelids are lifted up; a generation, whose teeth are swords, and their jaw-teeths knives to devour the poor from off the earth, and the needy from amongst men; a generation of L●…custs (the wonder of Solomon; who having no King, go forth, all of them by bands! Would we but incline our cares to God's counsels, and turn our feet into his paths, he would soon subdue our enemies, and turn●… 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 (woe unto us) we have sinned? Why do flattering lips, 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 walk on every side, when the vilest of the sons of men are exalted? but because wear sinful, our Cities, and our Countries, and our families of all ranks and degrees have sinned. Go forth therefore, ye sons and daughters of the Church, weeping; gird yourselves 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, o 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 Church's tears usually go before the black Funeral of their enemies: their tears ascend like exhalations insensibly, but return in thundering and lightning storms upon their enemies. We shall find the Church's mourning, and the enemy's ruin to be (Zach. 12. 3, 4, 10.) a Gospel-connexion; and what himself hath joined, we cannot pull asunder.  
Since therefore preces & lachrymae are our best weapons against our enemies; let us take to ourselves this spiritual armour, and let us thus go forth for the cause of God with much affection, rejoicing as a Bridegroom cometh forth of his chamber, and as a strong man rejoiceth to run a race; let us rejoice, 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 defy that power and strength they bring against him Let the Counter-motions of cross 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 oppress 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 'tis written, that then he is near to his ruin; and the Church near to a glorious and exceeding great deliverance, which is the subject of one main part of the ensuing Discourse.  
Be not then, o ye Saints of the most High! either afraid or ashamed of your afflictions; Can you choose a better Master? Can you fight under a more royal Standard then Christ's? or can you find a base enemy, or more accursed then the Antichrist? gird on then your spiritual armour with the girdle of sincerity; be steadfast in your resolutions: why do the latchets of the shoes of patience hang so loose? Why do you f●…et and startle at the news of suffering? as if the fiery trial, which is to try you, were the fire of hell to damn you: sincerity rejoiceth in the trial: how will you be known from loose professeurs, if your sincerity be not tried by afflictions? afflictions endured with patience for Christ are the seals of sincerity; this was one of Paul's seals, which passed him for current among the Saints. [Paul, a prisoner of Jesus Christ] Sufferings for Christ are an evident t●…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; Rejoice therefore, inasmuch as year 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 enemy's part Christ is blasphemed; yet on your part he is glorified.  
We have endeavoured to clear the Church of England, and to clear the reformation beg●…n, and at last fi●…ished by the King, Lords, and Commons, as Christ's Church and Christ's 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 Royal 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 m●…jesty of them.  
Let love to Christ, and love to the Church of Christ constrain us to constancy; let's stop our ears against all the charms of the Devil, 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 Cross, (this seems to me to be the deepest temptation of hell's 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 Christ's, be made conformable to Christ your head by sufferings. The faithful Christians of the three Kingdoms have suffered much, o let them not come down from the cross, until the work be finished! 'tis supposed that there are sharper sufferings yet to come, yet let us not ●…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 h●…ld in time of trouble, and knoweth every soul that trusteth in him.  
Let love to the Church whereof you are members, let love to the generations yet unborn, who are to be members of the Church, provoke you to constancy.  
That they when they shall blush to read of the shameful Apostasy of many eminent Professors, may rejoice and be encouraged by your patience, pray, ●…aith, and constancy to maintain those truths you leave them sealed with your bl●…ud, with Christian courage in the greatest storms of persecution, and give glory to God on your behalf, in imitation of your singular virtues; wherefore stand fast, and in your deepest troubles lift up your head for your Redemption draweth nigh: 'tis but waiting a little while, and then he that cometh, will come, and will not tarry: when he'll come over the mountains, an unexpected way, and will appear to you on th●…se Mountains like a pleasant Roe, but he'll come as a thief upon your enemies, that is, suddenly, unexpectedly, terribly, bloodily, with his sword drawn in his hand, spoiling them in a moment, when your enemies are fol●…ed together as thorns, and whiles they are drunken as drunkards, they shall be devoured as stubble fully dry; but on Mount Zion shall be deliverance: That thou (Christian Reader) mayst be found on Mount Zion, in this great and terrible day of the Lord, which by all Scripture-signes is near at hand, that thou mayest be one of those that keep their garments clean, and wait for the coming of our Lord, that thou mayest not be found amongst the number of Christ's enemies when he comes, but mayest disc●…rn the times and the seasons, so as thereby before-warned to fly from the wrath to come.  
I have with much labour and diligence, presented with all the affection of a sincere Christian this ensuing Treatise to thy view; if thou be'st a gainer by it for thy souls good, give glory to God, the Author's design is fully accomplished.  
Farewell.   

In the first page of the Preface for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Of the APOSTASY. The First Part.  

CHAP. 1.  
THis Chapter is a part of the second Epistle of Paul, which he wrote to the Thessalonians; I call it the second Epistle in regard of its posteriority to the first: in the order of place it is in all the Greek Copies the last or second Epistle; yet Learned Doctor Estius and Grotius do conceive this second in the order of time to be the first, as being written by Paul first: their grounds for this I shall not meddle with, it not lying within my circle at this time to inquire when and where Paul writ this Epistle; yet I doubt not ere I leave this Subject but to make it manifest that this Epistle is Paul's second Epistle in time, as well as place, to the Thessalonians.  
That Paul was the Author of this Epistle, is on all hands granted; the only thing then that we shall inquire after before we come to the Text, is, who this Paul was? Here it will not be impertinent to give a word or two; 1. Of his Birth: 2. His Breeding: 3. His Conversion: 4. His Name.  
1. Paul was born at 
a Tarsus jus municipale à Romanis consecuta est: ita ut Tarsenses censerentur cives Romani, & civium Romanorum Privilegiis frucrentur: Ius hoc adepti sunt Tarsenses à Julio Caesare, & ab Augusto, eò quò●… utriusque parts, in bellis civilibus str●…nuè adjuvissent. Hinc Tarsus juliopolis dicta. Dio Cassius lib. 47.  Tarsus, the Metropolitan City of Cilicia Acts 21. 39 The son of a Pharisee, an Hebrew of the Hebrews, Philip. 3. 4. 5. A man that for Natural Birth-right-Priviledges, 
Paulus fuit nobili judaorum prosapi●… orius. Hier. de Script. Eccles. cap. 15.  could have boasted with the proudest jew; he was of the Tribe of Benjamin, out of which Tribe God gave the twelve Tribes their first King, after whose name he was called; these two Saul's fulfilled the dark side of that Prophecy, Gen. 49. 27. being monstrous 
Mysticè impletum est in Paulo vaticinium jacobi, Gen. 49.  Wolves against Christ's Sheep and Shepherds.  
2. Paul's Breeding o●… Education was under Gamaliel, Act. 22. 3. who was a man of great Authority and Learning amongst the jews, he was a member of the great 〈◊〉 which sat at jerusalem, and had the sole power of judging of a Prophet; he was a Doctor of the Law, of great repute among all the people, Act 5. 34. who by his eloquence and wisdom in one Dilemma, put to silence the Highpriest and all the Doctors, or rather (I may say) he made them, like Subjects, fall to his opinion. This Learned Doctor was Paul's Tutor. Now how to reconcile Act. 18. 3. with what I have writ, or rather, what the Holy Ghost discovers in the forementioned Texts of Paul's Education, I do not know; for it is generally concluded from this Text, that Paul was a Tentmaker by Trade; now that Paul should be a Pharifee and a Tentmaker, was as absurd amongst the jews, as it is amongst Orthodox Christians, to say a man is a Minister, and a also a Cobbler or a Tinker, unless Paul were (as by his wild Zeal he should seem to be) a Tub-Pharisee: indeed, the Jewish Church was at that time exceedingly degenerated from its primitive Purity, and that very Sect declared so much; for a Pharisee was but an hypocritical Sectarian Separatist: And Drusius tells us, that they ●…an Division to seven: there was the Praise-seeking Pharisee, and the Self-justiciaty, and the Self-afflicting Pharisee, that wounded his head, and scratched his body with thorns; the Slavishly-fearful Pharisee, the virtuous Pharisee, the covetous Pharisee; and lastly, the down-looked devoted Pharisee, who wore a thing like a Mortar on his head to hinder his looking upward. But I find another distinction more grave, but whether more Authentic, I leave to the Jewish Antiquaries to determine; there are two sorts of Pharisees, namely, Porashim and Parushim, as the Hebrews term them, that is, Docentes and Separati, Teaching Pharise●…s, and Laik Pharisees: now this distinction is brought by Antiquaries purposely to salve that Text Luke 18. 12. where the Pharisees boast that they paid Tithe of Mint and Cummin. Now if they paid Tithes (saith the Disputant) how were they Churchmen? To this it is answered, The Teaching Pharisees paid not Tithes, But received them, but the Laic Pharisees paid it. But this distinction is not satisfactory; for if none but Laics paid Tithes, than we may as well conclude, that all the Levites were Laics, because the Levits paid Tithes to the Priests. I humbly conceive the answer ●…would be sound and true thus, That it does not follow, that of absolute necessity, the Pharisees that paid Tithes must be Laics; for why might not they, being Churchmen, pay Tithes to the Priests at the Temple, as well as the Levites who receive Tithes pay the Tithe of their Tithes to the Priests, Numb. 18. 28, 29. But the Priests were Levites, and the Levites called Priests, Ezek. 44. 15. Heb. 7. 5. But we need none of these distinctions or answers to solve this question about Paul, for we do affirm (from Act. 26. 4, 5.) that Paul before 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. Diligentissimam, religiofissimam.  his Conversion was no Tentmaker; for Paul declares before King Agrippa, that all the Jews knew, that from his youth he had lived after the strictest Sect of judaism a Pharisee: now no body believes that the strictest Sect of Pharisees were Trades men, much less Tent-makers.  
Likewise Act. 22. 3. proves Paul was never bound to that Trade of Tentmaking, for he was brought up at the feet of Gamaliel: now all men know that Gamaliel was no Laic Pharisee, he was no Tentmaker, but a Doctor of the Law, who taught Paul not Tentmaking, but as the Text tells us, the perfect manner of the Law of the Fathers. Tertullian and Hierom affirm 
Tertul. contra Martion. lib. 5. Ideo dicitur Paulus vas electionis, qu●…alegis & S. Scripturarum erat armartum. Hieron. ad Paulinum. Chrysost. Hom. 3 1 Cor.  that he was incomparably wise in the knowledge of the Scriptures.  
Moreover Paul's Learning, Eloquence and practices, tell us, that he never learned before his Conversion, nor ever practised the Trade of Tentmaking; he had a far worse Trade, which he followed too hard, to be of that; in stead of making Tents for men, he pulled down and destroyed the Tabernacles of God, the bodies of the Sainrs. Such was his humane Learning, that (saith chrysostom) it was a great question amongst the Heathens, Whether he were not more Learned than Plato?  
3. Next let us view Paul's Conversion.  
This Paul, that Lion that devoured the Saints, that brier that scratched and wounded all that came near him, or he could come near; that son of the Devil, that imprisoned the Saints, dragging them from Prison to the place of execution; that 
quam mirum fuit in Paulo, Deum hominem turbin●…bus cō cu▪ piscentiae in barathrum ruentem praecipitem sistere? Ejus amores & aestus inhibere, immò in contrarium reflectere? Ad Christum, quem pessimè oderat, trahere, Christo unire & vincer●…? Corn. Lap.  Rock that could stand and see them murdered without relenting: behold this Lion that devoured Gods Sacrifices, now lying down amongst them, and eating straw (food formerly against his palate) with them: This Wolf is now found feeding, not upon, but meekly with the Lambs: This Brier of the Wilderness that formerly drew blood, is now become a fruitful Vine in the garden of God, and yields not only pleasant fruit, but like the Appletree in the Forest, yields pleasant shade unto the Church scorched with afflictions, For the Church had rest round about: This Rock in the Desert of Zin (as I may call him) is now become a pleasant River to multitudes of thirsty souls: This Paul that was the Son of the Devil in the morning, and ready mounted on his message, and more than three parts of his journey towards the place where he was to execute his Warrants, is made the Son of God at noon: This Mount Aetna▪ we find removed into the midst of the Sea, and all his fiery flames put out. This Cedar of Libanus is not only shaken, but falls at this sudden Thunder of God: This jordan, that was swiftly running into the dead sea, is driven back at his rebuke.  
Adam was not more strangely disfigured by his fall, than this man gloriously transformed by his fall: His fall was his promotion, his blindness a giving sight. Paul met with a better Tutor now then Gamaliel; Gamaliel only (and scarce that) taught him Law; but this new Master teacheth him Gospel: he learned more in one hour now, then ever he learned in all his life before; he now learned the true knowledge of the Lord of life; and no marvel (though he were miraculously taught) for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught by the Lord of life. It is most probable that this was the time that he was rapt into the third Heaven; I mean, the time of his three day's ecstasy at Damascus.  
Here Christ not only made him a Saint, but created him an Apostle: The other Apostles had the favour to see Christ after his Resurrection, but he had the honour to see him and hear him speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ineffable words, which were not lawful for man to utter, after his Ascension; which few, besides john in Patmos, could ever boast of.  
After he was thus baptised with fire in heaven by Christ, and with water on earth by Ananias; you may behold this Christian Champion, (the true Hercules) passing 
Verè dicere possumus Christum cum Paulo titulos & munia sua divicisse: Christus enim orbis est Redemptor & Doctor; Paulus verò Praeco est & Doctor orbis omniúque gentium. à Lapide.  through his twelve fold Labours with mighty success: insomuch that never any man before or after him can be compared to him. The Trophies of his Conquests still remain in Europe, Asia, and other parts of the world: The weapons of his warfare were spiritual, therefore 
Ampliùs dico: Paulus Doctor fuit Petri, Doctor Apostolorum, immò Doctor Angelorum.  the more noble; and the enemies with which he grappled and encountered, were not carnal, but spiritual; he had to deal▪ with principalities, 
It was the truest Article in Turtullus his Charge, though the basest expression, That he found Paul to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prime of the Heresy of the Nazarites, meaning the Gospel.  and powers, and spiritual wickednesses in high places, therefore his Conquests are the more glorious. See how he conquered that roaring Lion Sergius Paulus proconsul of Paphus, and made him lie fawning at his foot: See him again crushing the head of that See penned Elymas Barjesus. How many wild Boars did he came, which wasted and destroyed the Church? It would be too tedious to relate either the Conquests that he got, or the Scars of honour that he bore for Christ. He that thinks he can hyperbolise in his Encomiums of Paul, we'll take up that Proverb on Paul's behalf (as once on Herculeses against juno) against him. P●…strà Paulum.  
Indeed, he was mortal as other men, but went to his grave with more honour than other Conquerors after all their Victories do; he died in the field, and yet the weapons with which he conquered are immortal, which he hath left to succeeding Ages. And we find in his fourteen Epistles, which (like the Tower of David, builded for an Armoury) have hanging in them a thousand bucklers, all the shields of mighty men. There is no weapon that the Church, or any member of the Church wants at any time, in any case, against any Enemy but he may be ready furnished in Paul's Armoury against him: His Epistles are another Paradise full of fruit and flowers.  
Thus out of Paul the man-eater came out meat for man. This barren wilderness became a spiritual Canaan to the Christian Church, flowing with spiritual milk and honey.  
Q. Why do you call him Paul, when his name is Saul?  
A. I call him as he calls himself in all his Epistles, except that to the Hebrews. But since it falls in my way to discourse of his name, and the changing of his name; I shall not balk it, but briefly touch of it, and pass immediately from the Author, to the Subject; from the name to the thing.  
Some think Paul had two names given him, as an honour to him: if so, than the question will be, who bestowed that Title of honour upon him; who gave him that name of Paul? Truly the answer will be uncouth, yet very true; not his Godfathers nor Godmothers (I mean the Church or Company present) at his Baptism; nor the Minister that baptised him; For they all after his baptism called him Saul, Brother Saul. Indeed, the correlate title [Brother] was Paul's greatest title of Honour; for however the world contemns it, it is not only a title of great honour, but of exceeding great and unconceivable profit to be a true brother of the Church militant; for they have undoubted Title to an everlasting Crown and Kingdom, which Usurpers cannot dispossess them of.  
Now if the Church gave not Saul the name of Paul in honour to him; certainly the enemies of the Church would not do it: than it must be concluded as most probable, that Saul gave himself the name of Paul: and so that opinion will fall to the ground; for 'tis not to be imagined that he would give himself a Title of honour: Self-created Titles are false and ridiculous, and rather defame the person as a proud Usurper, then speak him a person of merit, to whom truly belongeth honour.  
But if we seriously view this new name of Paul, we shall find the person owning the name to be probably the Author of it, and the name in no wise to be a Title of honour, but of true Christian debasement.  
Erasmus takes the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Greek name, which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies ceasing, because as soon as he ceased from persecution, he changed his name. Others think, that Paulus is a Latin name, and signifies as much as paucus, mean and little; he so esteeming himself, when his conscience had an eye opened to reflect upon his former actions. Others say, Paulus signifies as much as pusillus, that is, vice or base; for so Paul esteemed himself after his Conversion; and the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import as much. Others again think, that he had his name from his person, which they say was little: He was a little man, and therefore was called Paul, which signifies little, both in Greek and Latin, it being an ancient custom both amongst the Greeks and Latins, from such accidents to give names, as Caesar was so called à caes●…is oculis, from his grey eyes; and Plato so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, broad, because he had broad shoulders.  
I humbly conceive that Saul took this name of Paul to himself after God had converted him: He took it as a garment of Penance upon him, he thought the other name of Saul too good for so vile a person, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shaul, in Hebrew signifies Petitus, i one wished for, or much desired: though Saint Ambrose thinks Saulus comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because he was a great disturber of the peace of the Church: but I rather incline to the Hebrew Interpreter, Saul being not a Greek name: and (with submission to the Learned) I conceive Paul did change his name from one Hebrew name to another, not from a Hebrew to a Greek or Latin name, for the difference between Saul and Paul in the Hebrew is only in the first letter; take away the Hebrew letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and add the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ and the name Shaul becomes Paul, and then his Hebrew name probably comes from [Pau] which signifies Hissing, as much as to say, I am so far from being a man to be desired in the world, that I deserve to be hissed out of the world, and to be made the scorn and derision of all the men in the world. It was an ancient custom among the Hebrews, when they would express their passions, to change their name, and so make it suitable to their sad condition; so Nahomis in Ruth changeth her name to Marah. True repentance works a self-abhorrencie, and raiseth a holy indignation in the soul against itself for sin. Paul little thought he had persecuted the God of that Law which he was so zealous for, when he went to bring Christians from Damascus to jerusalem on purpose to punish them: 'Twas a dreadful speech in Saul's ears, Saul, Saul, why persecutest thou me? I believe this voice caused as great an heart-quake in Saul, as the hand on the wall wrought an handquake on the Babylonish King. What! that Paul the great Zealot for God, should now by the voice of God be questioned for persecuting God This was a little day of Judgement with Paul, happy man that it was not Doomsday with him; that God that struck him to the earth, might justly have struck him down to Hell; certainly this gracious dealing of Christ with Paul, considering what a bloody enemy Paul had been against him, so overcame him that he ever after loathed himself; therefore he calls himself, The least of the Apostles, not worthy to be called an Apostle, a man born out of due time, a wretched man, or a man carrying 〈◊〉 in his heart; these expressions agree with his mean name which he chose for himself; and possibly after his conversion, with this new name he might take the new Trade of Tentmaking up, especially in Arabia where Tents were used, and where after his Conversion he continued three years to preach the Lord Jesus: nor was this employment unbefitting Paul, 
Gal. 1. 18.  who desired now to be as conformable to his Master in all things as might be; for if his Master the great Carpenter (with reverence be it mentioned) of the mighty Fabric of the Universe, did not disdain to be, when he was on earth in the flesh a Carpentar, much less ought Paul to disdain to be a Tentmaker.  
Thus I have briefly touched of Paul's Name, his Conversion, Education and Birth, that the Reader may be justly informed of the Author of this Subject I am now entering upon; and the rather I have writ all this, because I find some from Act. 18. 3. undervaluing Paul before his Conversion too much, and others elevating him much above himself, from Act. 13. 1. where (misreading the Text) they would make him a man of Princely Education, pretending him to be some great Officer in this time of Perscution, whereas I scarce believe he was above a Solicitor General; I am confident, and I believe most men believe, that he could not be so high as an Attorney General in the height of his Persecution: and therefore let no man favour himself in so gross and disorderly a mistake, as to put a Lord Presidents Gown upon a Pursuiants back: for though Paul before his Conversion had a heart as full of venom and malice against the Saints, as the highest of them, yet his power extended no farther than to bring them to the High-Court, he could not pass sentence upon them; he could only accuse them, and rail upon them, and desire them to execute the Saints, that was all.  
But we have no more to do with him as an enemy, but as a friend, and the greatest friend of all the Apostles to us Gentiles, for whom he was designed. This Paul did, as it were, pass the great Gulf betwixt Dives and Lazarus, and wa●… (almost according to Dives' wish) taken from amongst the D●…mned, and sent from them to us Gentiles, the Sons of the Devil, and so▪ the brethren of Dives, to forewarn us that we repent and believe, lest we also come into that place of torment: This is the drift of all his Epistles, and of all his Labours and perils; and this is the main end of his Writing and Preaching to the Thessalonians.   

CHAP. II.  
THis second Epistle is partly Consolatory, partly Prophetical, 
Pars Consolatoria, 1ᵒ Capite. Pars Prophetica. 2ᵒ Capite. Pars Paraenetica 3ᵒ Capite.  partly Exhortatory.  
The Prophetic part of this Epistle lieth in the twelve first Verses of this second Chapter, which is my designed task.  
This part of the Chapter hath been for above these hundred years past, the common Theatre whereon the learned Christians of the Europan Churches have met, and fiercely encountered each other. Paul was not more tossed in his Voyage from jerusalem to Rome, than Paul's 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 Prophetic Subject too high and mysterious for such a weak head as mine to comprehend, especially since the Ancients conclude, this prophecy is not to be fulfilled until towards the end of the world, so that we in this Age must look 
Certius & fine periculo est expectare usque ad impletionem Prophetiae, quam temerè divinare. Irenaeus l. 5. c. 21.  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 Prophecies, 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 ways as the Levites wife was sent: I shall divide only so much as I intent to handle, avoiding all affectation of Novelty or Singularity.  
These twelve first Verses divide themselves into two General parts: 1. A Doctrinal Part: 2. A Prophetical part. Which 
Pars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  distinction Critics will go near 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 implicitly in the two first Verses, and part of the third, That the day of judgement is not at hand: This I call the Doctrinal part; and then from ver. 3. to ver. 1●…. you have the Reason confirming this Doctrine, and that I call the Prophetic 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 jesus Christ, and our gathering together to him,  
2. That ye 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 jar●…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 [Pe●…] others with the Preposition [D●…] which changeth the sense of the words: now the question is, Who are in the right? That is now our part to inquire; Learned men are on either side, some take in both as probable, but incline more to one than another.  
The words in the Greek are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the old Latin Version, ●… Beza, Tremelius▪ and several other learned 
a Aug. d●… Civit.▪ Dei, l. 20. c. 19  Expositors, both Protestant and Popish translate thus, per adventu●…, by the coming of our Lord jesus 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 
b Plato, Theophrastes, and Homer himself use often, if not altogether, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Super; the commonness whereof caused the Latins to take supper from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both signifying the same, where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 governs a 〈◊〉 〈◊〉▪  humane Author, and that but a single proof out of Homer's ●…aàs▪ and that scarce a proof; where Mercury pleading or inte●…ding in the behalf of Achilles, 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▪ 
Aut Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sign●…ficat materiam, seu rem de qua agitur, & si▪ posset exponi, [de adventu;] quasi dicat, quantum autem ad articulum apud vos controversum, nemp●… de adventu Domini attinet, moneo vos ne putetis cum jamjam imminer●…. Zanch. in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est positum pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. G●…otius. Suborta ●…pinio, par●…im▪ ex verbis quibusdam 〈◊〉 prioris, 〈◊〉 adventu●… Domini brevi futurum. Estius in locum. juxta nostram versio ●…m hic repetenda ess●…t d●…ctio adventum, à quo reguntur Genitivi nostrae congregationis; sed sine dubio incommo●…us est talis s●…rmo. ●…st.  Zanchie saith, it may signify the matter or the thing itself about which the Controversy 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▪ ●…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 Judgement being near, which opinion the Learned conceive was raised by false brethren, who abused and misinterpreted these words of Paul, 1 Thess. 4. 15, 17. thence persw●…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 P●… 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 Sy●…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 Copy also; for according to the reading, per adventum, the Genitive Cases are all governed of adventum, and then it yields us this sense (or rather▪ nonsense) [By the coming of our Lord jesus▪ 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. 
Hieron cp. 152 〈◊〉 in ●…um. Vatable.  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 besee●… you br●…thren, of the coming of our Lord jesus, and of our gathering to him] you shall see a parallel Text for this, not out of Homer's, Plate's, or Theophrastus' Greek phrases, but out of Paul's own Copy, in Phil. 3. 13. For it is God that worketh in us both to will and to do 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3. 13.  of his good pleasure. I presume hereupon, that it will be granted, that so reading the Text in English, is nearer to Paul's 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 judgement is not presently to come. 
In the General we are led to take notice of Paul's 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 Solomon's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Chariot) paved with love, it comes from a word signifying love; So that the word seems to carry all this honey in its loins, We lovingly beseech you. He that by his Apostolical Authority might have come with a rod of correction and sharp conviction, becomes a Petitioner in love and meekness: we lovingly beseech you, brethren; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brethren; a significant word, full of bowels and natural 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 Lamblike 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 Doomsday would be within a year; 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 minds 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) poisoned meat. They were begotten by Paul to the true faith; but not to that height of evidential faith, as not to be moved, to hear that on a sudden they, their wives and children should be brought to judgement.  
These boisterous winds of false Doctrine raised by these incarnate Devils, 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 household, that had it not been built upon the rock, it had doubtless 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 chose, Paul begins first to allay the waves, as the only means to dispel the wind: Paul like a wise Physician lays 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 Rhetoric, persuades these brain-stung Thessalonians to take a cure. He hath half done the cure upon the judgement, 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 earnestness of his spirit to repair the ru●…nes that this sudden Church-quake had caused in Thess●…lonica. What, must a King put off his Crown to his subjects? Must he become petitioner, that aught 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 
In rebus magni momenti solet Apostolus adhibere obtestatio nem. Aretius.  Aretius observes) Paul useth these supplicatory terms, as a prudent Ambassador of Christ, who knew the times and seasons, the time when to embrace, and when to refrain from embracing; 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 itself; 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 
Opinion magis quam re laborauêre.  os) the Apostle dehorts the Thessalonians from three things, (in which (leaving their Affections) he comes home to their Judgements by most plain conviction.) 1. He dehorts them from the matter of their present fear, as if the day of Judgement were at hand; 'Tis no such matter, saith Paul. Wherein 2. He dehorts them from the intrinsical causes of this fear; viz. instability in the Truth through forgetfulness of it, and groundless credulity, in receiving every new fangle of false Teachers, without searching the Scriptures; so entangling themselves to their own trouble, making themselves 
1 Ne fis miser ante tempus; qu●…dam nos magis torquent quam debeant; quaedam ante torquent quam debeant; quaedam torquent, cum omnino non debeant. Sen.  miserable before their time, without any ground; A sin against Philosophy. 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 firebrands 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 subtle practices, commonly putting on one of these three cloaks when they went a cheating: 1. Either feigned revelations: 2 Or feigned words: 3. Or feigned Epistles.  
Of the coming of our Lord jesus 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 jesus Christ, and our gathering together to him:] This verse is imperfect in its sense without the other, therefore this of the next must be comprehended, That ye be not troubled, as that the day of Christ is at hand.  
Of the coming of our Lord jesus Christ]. The general opinion of Authors is, that this is meant of the coming of Christ to Judgement, as is manifest by the scope of the Text. But herein those Learned men, divers of them, do, in my opinion, too much imprison the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that they allow it no other sense in the Scripture but Christ's visible appearance in the flesh: it is granted, that the word in this Text may be translated, [concerning 
Quoties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Domino nostro jesu usurpatur, visibilem ejus adventum notat. Zan.  the 〈◊〉 appearing of Christ:] But that it should be always so interpreted, excluding any other coming of Christ, I shall never yield unto; though very Learned men affirm it.  
Some Learned men observe a threefold coming, some a four fold coming of Christ. There is (as a Learned Author observes) a threefold coming of Christ mentioned in Scripture; 
* Unus in carnem, unus in spiritu, unus in carne. Hugo de S. Victore. Adventu●… Domini quadruplex, primus in carnem, 1 Cor. 15. Hag. 2. Secundus in mentem, Joh. 14. tertius in morte, Apoc. 3. quartus in judicio, Jam 5. Gorhanus in loc.  The one when he came in the flesh▪ when he himself became bone of our bone, and flesh of our flesh; the other when he enters into a heart of stone, and makes it flesh; this is by the influence of his grace: the third is, when he shall come to raise up and judge all flesh: and to these I may lawfully add a fourth coming of Christ mentioned in Scripture Prophecies, and that is, when he shall come to call the I●…wes, to raise the witnesses, and to ruin Anti-christ: though this truly falls under that of the coming of Christ by the especial almighty influence of his Spirit, yet I mention it, because I believe in Scripture this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used to set forth this special coming of Christ. But more of this in its due place.  
And of our gathering together unto him:] So the Vulgar Latin Translation reads it. The addition of this clause determines the controversy against those that say the Apostle means not here the day of Judgement; for to 1 Thess 4. 15, 16, 17. the Apostle alludes, where he had delivered the comfortable Doctrine of the Resurrection of all the Saints, and of their glorious gathering together, and their being caught up with Christ at the day of Judgement: Out of this chapter, most probably, the Seducers took their Text; and therefore Paul both repeats his own words, and their false glosses upon them in this Text I treat on, and the second verse, as we shall show in order as we open the ensuing words. The Seducers (it seems) repeated Paul's words, they said, thus saith Paul; now in comes Paul as the fittest and best interpreter of his own words, openly professing and acknowledging that he had delivered such a doctrine as that of Christ's coming, and the Saints being gathered unto him, but flatly denies that ever he writ or spoke any thing of the suddenness of that great day, as if it were near at hand, as men account nearness, viz. within a year, or an age: and further he denies, that ever he preached or writ it for to distract or trouble the Church, or drive them from the truth, but to comfort and settle them; this you may find in the Texts being compared together.  
Thus Paul (in the Text) having repeated the matter of their fear, proceeds now to the causes of this their trouble, which in the general are two, extrinsical and intrinsecal: one cause of this their trouble and fear, was from within themselves; the other was from without them, and that was false doctrine brought in by false Teachers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sunt tres affectus erroris istius. A▪ retius in loc.   
The inward causes (which Aretius calls the effects of error) are expressed in three words [shaking of mind, trouble, and being deceived.]  
Ver. 2. That ye be not soon shaken in mind, or be troubled.  
I should be tedious should I be never so brief in relating all the several senses of several Authors upon these words, therefore I'll contract them for brevity sake. Many of them vary in their reading, as they vary in their sense. 
Ne citò commov●…amini in vestris mentibus Tremel. Ne citò à ment dimoveamini. Beza.   
Tremelius reads it thus, That ye be not soon troubled in your minds.  
Beza reads it thus, That ye be not (or lest ye be) soon removed from mind, omitting the emphatical Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Translation.  
The old Latin Version reads it, That ye be not moved from your sense. 
Nè citò moveamini à vestr●… sensu. Vulg. Lat. ita Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vox ab arena maris sumpta, quae in Syrtibus congeritur à fluctibus ut montes appareant, sed mox dissipentur ut ne vestigia quidem appareant. Aretius.   
That ye be not soon shaken in mind, so readeth our English Translation.  
The variance of interpreters lies in [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Learned do all agree, that it properly signifies to toss or shake this way, and that way; this is the usual signification of it in Scripture, as Matth. 11. 7. What went ye out for to see? a reed (à ventis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shaken of the wind? and why is john called a reed shaken of the wind, but because he began to doubt whether Jesus were the Christ, and therefore for the more certainty sends one of his Disciples to know from his own mouth whether he were the Christ, or whether he must look for another? A strange distemper in john's faith, that he that had heard the voice from heaven at his Baptism, and had certain knowledge of his miracles, should now begin to doubt, and think to have it resolved by a word from his mouth. In this sense the Septuagint use the word, and few use it in any other sense then to signify a violent concussion or a disordered distracting fear: which violently assaulting the soul, makes it drive from its station, like a ship in a storm, whose Anchor hath no other fastening then the mud of the Sea, which is not able in a storm to keep the Ship from driving; and such are seduced Christians, their hope is like a fleeting Anchor, which whiles they hope for heaven, are driven by the winds and tempests of Seducers from the fairer Haven of Truth, yet still drag this groundless Anchor of hope after them.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a word, From the mind. Some Learned men understand it simply of the rational faculty of the soul called the mind; to note, that commonly they that are seduced by such impostors, are usually drawn into mad and 
Ita enim significat Apostolus homines istorum impostorum fraudibus ad furorem & insaniam rapi. Bez●…. Oriens crassissimis Ma●…umetis impesturis deceptus, idololatria à Pontifice Romano in occidentem invecta, Anabaptistarum, Libertinorum, Davidistarum furiae satis super que ostendunt; communi etiam sensu privatos esse, qui à vero Christianismo deficiunt. Beza.  unreasonable practices and opinions, as Beza observes, bringing for an instance, the madness and unreasonableness of the Eastern people seduced to Mahometism: and of the Western Christians under the Papacy, together with the ragings of Anabaptists, Libertines, Davidists, and others; which do evidently declare to the world that these Apostates have lost their common reason; therefore Paul adviseth these Thessalonians, that these Seducers rob them not of their reason; that they do not remove them à ment, from their mind; the Latin word [men's] (which here the Translators use) comes, as the Learned observe, from a Greek word which signifies the Moon, to note the various dispositions 
men's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. à Luna.  of the mind. Paul's Doctrine was the Sun, and the Thessalonick Church was the Moon, which by those heavenly rays was enlightened; now in came these Seducers (as the gross body of the earth betwixt the Sun and the 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 darkened 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 of●…t, in prostituting it to the lusts of Seducers: There is no way to lead a Religious mind, but by darkening 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 Judgement, and the great Apostasy 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 
Forsan loquitur de ment renat â, quâ apprehenderint veritatem Evangelii; quasi dicat, postquam semel animo percepistis & amplexi estis sanam fidei doctrinam, ne à bouâ ista ment dimoveamini. Zancbeus. Ne facilè dimoveamini ab illa sententiâ, nempe quam me docente imbibistis. Grotius.  to know aright, and embrace the saving Doctrine of faith, suffer not yourselves to be removed from this saving knowledge.  
Grotius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sentence or Doctrine delivered.  
Since these various and Learned opinions do circled 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 
Religio●…ius me arbitror dicere, cur non utrumque potius, si utrumque verum est? Aug. in Praef. Confes.  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. 
Loquitur de timore indiscreto, non de timore cauto. Gorhan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piscat. in locum. Ne terrefiatis strepitu & clamore tumultuantium. Zanch. in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat turbationem illam quae ex verbis enasci solet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est propriè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ loqui. Aretius.   
Nor be troubled. The Greek word comes from a word (say the Critics) 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 clamour 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 lies, went about to raise a storm in a quiet Haven, to the intent to shipwreck the Church. An Army sometimes is more easily overthrown by a false Alarm in the night, then by a pitched Battle 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 Alarm 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 intent 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, intent to rent and ruin the Church of Thessalonica: Now Paul, that he might prevent the mischief, endeavours 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 Paul's 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 Pickpockets 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 extrinsic causes of this Church-quake.   

CHAP. IU.  
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 Forest, and Paul that had been the Devil's Huntsman heretofore, is now made Christ's Ranger of this Forest; he with his commission from Christ goes (●…like another Orpheus with an harp from Apollo) and makes such melodious Music 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 Forest 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 Forest there were many nightwalkers, who did hunt with unlawful nets, and went about to destroy Christ's Spiritual Game, they had many baits and snares about every Burrow, especially this at Thessalonica: Now that Paul might spoil their unlawful Game, he breaks their nets and spoils 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 Siren's) sang their deceitful tunes in that storm. 
Spiritus hic duplicitèr accipitur, vel pro Spiritu maligno apparente in specie boni Angeli, 2 Cor. 11. vel pro Spiritu Sancto, i. e. pro revelatione, quam aliquis dicat à Spiritu Sancto fact à. Gorhan. in ●…oc. Per Spiritum, i. commentiti●… revelationes, quas cuthusiastae jactant, se à Spiritu Dei accepisse Zanc. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Occum. in locum   
Neither by Spirit. Some conceive that Paul useth the word Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mimically, in an holy scoff at those Spirit-mongers, who came with their empty, vain dreams and opinions, pretending them to be revelations of the Spirit; therefore saith john, Believe not every Spirit, 1 joh. 4. 1. i e. every fellow that pretends to have the Spirit.  
Primasius conceives by Spirit is meant the strange signs that Seducers shall show, pretending them to be done by the Spirit: such Jugglers there were doubtless in those days, 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 feigned 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 Prophecy; and not unlike, for the Spirit of Prophecy 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 Prophecies, as well 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, Prophecy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil.  because (as he conceives) certain men did counterfeit a Prophecy, as that the day of Judgement 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. 
Per sermorem,] Supple nostrum, vel à nobis dictum: Hoc enim intelligendum esse arguunt sequentia in Graco. C. à Lap. in locum.   
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 show 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 enticing words, or probability of speech.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an adapted perswasory speech to make that 
Oratio ad persuadendum comparata, quò etiam proprié spectat verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Scholia.  which is spoken (be it true or false) seem to be a real, clear, and undobted truth. It is in Logic called a Paralogism, 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 Judgement must be near; for Paul is well stricken in years, and many of the Saints of Thessalonica are old, and ready to go to their graves: But (say they) Paul expressly saith, We that are alive shall be caught up together with him. Ergo, The day of Judgement is near at hand. 
Per se●…monem, scil. Dialecticae fallaciae, vel Rhetoricae suasionis▪ Primas.   
Such kind of Sophism, 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 Judgement 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 Judgement was at hand: from believing 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 
Neque per Epistolam, tanquam nobis authoribus. Oecumenius, H●…enius, Erasmus. Tanquam per nos scriptam. Beza. Vel fingebant in nomine Pauli, vel alludit ad superiorem Epistolam, in qua de die Domini disseruit. Zanch. in locum. Epistolas fabricabant sub Apostolorum nomine. Grotius. Caeterùm suggerit nobilissimus hic locus lucul●…ntissimum methodum tractandi de haereti●…is; quorum historiam quisquis novi●…, fa●…ebitur nec veriùs, nec breviùs, nec planiùs quicquam de iis dici potuisse: cum in ●…a tempora inciderimus, quibus non jam sit divinandum in quem 〈◊〉 ista competant, sed aperiendi duntaxat oculi, ut quae futura praedixit Apostolus, praesentiacernamus. Bez. in locum.  word according to the Vulgar Translation, which reads it so from the Greek Copy.  
'Tis 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 feigned Epistles, as if they had been written and sent forth by Paul: and Zanchy (as others) conceives, that either they did forge Epistles in Paul's name; or else Paul alludes to the former Epistle, where he had treated of this day of Judgement. Beza hath a notable saying upon these words, very fit to be applied to our times, alluding to the heretics 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc dicitur de re prasenti. Grot.  was already past: but there is no word in the Greek Copy in all this Text, to draw any such Interpretation from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But we have parallel texts to prove that the word signifies the present 
Quasi instet dies.] Repetit Apostolus per Memisin verba seductorum, Ecce instet dies Domini. Zanc  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, 'Tis close at hand, 'tis 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 judgement's being at hand. This may have some probability, if Zuinglius mean the 24 year after Christ's Ascension. But I can neither fully believe him, nor clearly disprove him.  
But the most learned conceive, that the Apostle grounds his Dehortation upon certain false teacher's Doctrine, that of mere envy 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 
Error autem istorum, quorsum tendebat? ' Nempe, ut cum fideles viderent diem Domini ultra praescriptum tempus differi, vel impatientiâ deficerent, vel omnia duc●…rent pro fabulis. Interim verò fictiliis ist is revelationibus mirum ni pseudoprophetae magnam sibi compara●…ant sapientiae opinionem ad alios spargendos errores. Beza in locum.  then. Now the mischief 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, Baal's priests, Antichristian Ministers, etc. for if the day of Judgement 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 public disgrace; not only 
Ideo Paulus nolebat ut illi crederent eyes, à quibus audiebant instare diem Domini, ne fortè cum transire●… tempus, quo cum cr●…diderant esse venturum, et venisse non cernerent; etiam caetera fallaciter sibi promitti arbitrantes de ipsa mercede fidei 〈◊〉. Bed. in loc. Tempus aliquod definitum, et certum, ut diem, horam, mensem annum, saeculum significare affirmabant. Rolloc.  to cast out Paul, but Paul's doctrine out of all esteem; for could they have possessed the people, that the day of Judgement would certainly be that present year (for 'tis conceived that that was their design) the Christians that believed 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 Jews (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, merely through the delusions of their Religion? what shame & reproach would it be to Christians? and how would the Christian Religion have been cried down as a most false deceitful Religion? and what a door had here been opened for weak Christians to have apostatised to their former Atheism? Many hundred years after, our Ecclesiastical histories tell us, that the Devil by such a cheat drew away many Professors to become Atheists, when they saw the day of Judgement (according to their Seducers Predictions) came not to pass.  
Ver. 3. Let no man deceive you by any means.] The Apostle proceeds from entreating to commanding; and that negatively, that it might be the more obligatory at all times to their consciences; Let no man deceive you by any means.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as noble Leigh that famous Critic observes) signifies such a deceit which a false thief useth to a traveller, offering himself a 
Par on Rom. 16. 18.  guide to direct him a better way to his journey's end, and so leading him to some dismal place that he may rob him.  
By any means.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a word it is thus, By any version; and so the meaning most probably is this, Let no one deceive you by any misinterpretation, or subtle kind of false glosses upon any Sermon I preached, or Epistle that I writ to you, or any other of the Churches; and so this negative precept is brought in as a vehement reiteration of his dehortatory Petition, which mightily confirms his Doctrine, that the general day of Judgement is not at hand. This doctrine he confirms in the ten next Verses. Thus I have done with the Doctrinal part.    

The Second Part. Of the general Apostasy from the true Profession of Christianity, and of the Anti-christ.  
Ver. 3. FOr that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition,  
4. Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God, sitteth in the temple of God, showing himself that he is God.  
5. Remember ye not that when I was yet with you, I told you these things?  
6. And now ye know what withholdeth, that he might be revealed in his time.  
7. For the mystery of iniquity doth already work; only he who now letteth, will let, until he be taken out of the way.  
8. 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.  
9 Even he whose coming is after the working of Satan, with all power, and signs, and lying wonders,  
10. And with all deceivableness of unrighteousness in them that perish, because they received not the love of the truth that they might be saved.  
11. And for this cause God shall send them strong delusions, that they should believe a lie:  
12. That they all might be damned who believed not the truth, but had pleasure in unrighteousness.  

CHAP. I.  
THis portion of Scripture stands amongst Paul's Epistles like the Tower of Ophel upon the wall of jerusalem, clouded and shadowed with sacred Mysteries; it may well be put amongst his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard places of Scripture to be understood, which not only the unlearned, but some Learned have wrested (for aught I know) to their own and others destruction. Here we may truly take up the Rabins saying, meeting with a hard place of Scripture, Opus●…st hi●… quadringentis Camelis onust is commentariis rationem reddere: We had need of four hundred Camels loads of Commentaries to give us light into this Prophecy.  
The Prophecy in general is of the great Apostasy in the Gentile Gospel Church, and of the Anti-christ.  
Now such, and so numerous are the various opinions of Learned men about Anti-christ, that it gives occasion to many men who regard not the times or the seasons, scoffingly to give out, that Anti-christ is some ignis fatuus, that is now in this Kingdom, now in that, anon no where, and presently again every where; some make him a Devil, some a State, some a particular man, a King, a General. Others give out, that Anti-christ is like the Philosopher's Stone, much talked on, but never seen yet, or known: But all these Scoffers do not one jot diminish the truth of the sacred Word concerning Anti-christ; for as for example, there are many Ignoramuses this day in States affairs (amongst whom myself is one) that do not distinctly know who are the Custodes Libertatis Angliae: some say, the General Council of the Army; some say, the House of Commons, as now modelled; others, the Council of State; others, the Keepers of the Great Seal; and others, the Judges of the Land: now because we through our ignorance, do not know them, will it therefore follow, that there are no Custodes Libertatis Angliae? this would prove in the end but a bad conclusion; for my part, I draw no such conclusions, but my prayer to God and my hope is, that he will speedily dispel all fogs and mists of ignorance from deceived people, that at last they may eminently and clearly perceive who are the Veri Custodes Libertatis Angliae. But to our purpose.  
That there have been, and are many Anti-christs, and that there is to be eminently the Anti-christ in the world before the day of Judgement, none can deny that do confess the truth of the Scriptures. In 1 joh. 2. 18. 22 there you have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the petty Antichrists, and twice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great Antichrist, eminently Antichrist. Of this Antichrist there are various opinions, which arise many of them from the very word: as (say some) Antichrist must be one that pretends to be for Christ, but is the great enemy to Christ and his Saints; and this they draw from the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Grammars tell us, signifies both for and against; in opposition it is put for [for] and so both Humane 
Antichristus significat Aemulum, seu vicarium Christi.  Authors and the Scripture frequently inform us; as joh. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Grace for Grace. But Critics who give this gloss, do affirm that both in opposition and composition it signifies [for] and [against]; but I suppose it seldom signifies [for] in composition, but [against] and so generally Authors understand the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for one that opposeth Christ: So saith Hillary, it is the property of the name of Antichrist, 
Dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia in cunctis contrarius est Christo & ipsius Evangelio; hoc enim significat vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Danaeus.  to be contrary to Christ, Nominis Antichristi propriet as est, esse Christo contrarium; and so say other Authors.  
But if we will have the full signification of this compound word we must look as well to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to anoint▪ and so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies against the Anointed: who the Anointed are, Rev. 11. 4, 5, 6. compared with Zach. 4. 3, 11, 14. tell us. In the Church under the Ceremonial Law, the King and the Priests only were anointed; indeed Prophets were anointed sometimes, but that was extraordinary, not by Ceremonial constitution, but immediate command. These two Sacred functions are not destroyed, but refined under the Gospel: so that probably the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is he that slays the Witnesses, for his proper name is the Opposer of the Lords Anointed, the enemy that makes war with, and overcomes the sons of Oil, the Witnesses, the two Olive trees.  
This is that Antichrist which Paul in this place characterizeth. Some Learned men take this Prophecy of Paul's to be so clear a description of Antichrist, that they say 'tis a Commentary on john who hath writ the Mystery of Antichrist.  
Without all doubt Paul doth say much of Antichrist in this place, if we were able to dive into the bottom of his profound mysteries, but the well is deep and the cords of our abilities are but short, so that we cannot go so deep as he hath digged in this sacred Fountain.  
But of all learned sayings to this purpose, give me that eminent 
Typice adumbravit Daniel, topicè planiùs deliniavit Paulus, pleniùs Johannes in cap. 13. & 17. Antichristum descripsit.  Prideaux, I mean Prideaux the Divine, who saith thus, ' Daniel' hath discussed Antichrist Typically, Paul more clearly hath ' drawn him out Topically, and john in Rev. chap, 13. & 17. hath ' described him more fully.  
I am very confident, that Rev. 13. & 17. do set forth the Antichrist (together with this Prophecy of Paul's) more fully than any other Chapters in the whole Bible:  
In the touching upon this Prophecy, we shall first endeavour to show Paul's method, and then his meaning.  
This following is Paul ' s Analysis of the Antichrist.  

In this prophecy is foretold the great things that shall be visible in the gosp. Church before the day of Judgement: which are in general two.  
1. The general Apostasy is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ver. 3.  
2. The manifestation of the Man of sin, the Antichrist, who is described by a threefold Character. 

1. By his nature, and that 2 ways.  
2. By the time of his appearing in the world, which is demonstrated 3 ways.  
3. By his actions when he doth appear: which are set forth by their 

1. By his names given to him; which are five.  
2. By his qualities (ver. 4.) which are four. 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 4.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 8.  
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 11.   

1 He is a self-seeker.  
2 A rebel against Magistracy and Ministry.  
3 He is a specious hypocrite  
4 An usurper over the people of God.     

1. By a demonstration à priori, ver. 5, 6. they had been taught it before.  
2. By an ocular demonstration, à praesenti, ver. 7. from the mystery of iniquity then working; viz. to overthrow the Church. From the likeness of that present to the mystery to come the Apostle argues.  
3. A causa impediente, from the impediments that kept down this man of Sin, he argues to the time of his appearing. ver. 8.   

1. Kind, diabolical; with power, signs, & lying wonders, and all deceivableness, ver. 9 10.  
2. Effects, which are to seduce professors, loose and hypocritical professors. v. 11.  
3. Issue & end: viz. the everlasting damnation of himself and followers. v. 12. whose followers are characterized, etc.        

CHAP. II.  
NOw we come to show the meaning of these words, which that we may, we will endeavour to read them right.  
Ver. 3. Let no man deceive you by any means, for that day shall not come except there come a falling away first, and that man of sin be revealed, that son of perdition. So our English Translation 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is translated thus, Non enim adve▪ nit dies Christi quin venerit defectio prius. Beza.  
Nam non prius id futurum est quam venerit defectio. Sebast. Castalion.  
Quo●…iam nifi venerit prius rebellio. Interpret. Syriac. sic Tremel. & Vulg. Lect. Grotius in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Bazi●…ius in Psal. 7.  
Ibi de hac figur●… Sermonis disscrit. Camerar.   reads it, and to this sense do all or the most of the Latin Translations read it: yet all of them acknowledge that there is not one jota of that clause, [That day shall not come] in the Greek Copy.  
Those that take not in this supply of words make the sense go lame, as the Syrack Interpreter, Tremelius, and the Vulgar Translation.  
And how to add these words to the Copy, I know not; I confess I know what the Learned●… say in defence of it.  
They say [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when one, through vehemency, cutteth off some part of a sentence, yet so as that the whole may be understood; so that the Apostles words import as much as this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this brings it just to our English Translation; and for confirmation of this manner of reading the Text, they affirm that this figure of speech is commonly found among the Greek Writers. But I much question whether all this will give a man sufficient warrant to add these words in a Translation, I confess they would do well in a Paraphrase: I am sure it is the safest and best way for a Translator to keep to the Copy as near as he can, to a word, and therefore I shall beg leave to seek out some other English reading nearer to the word.  
The great stumble is made at [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which being not looked on as an Hebraism, may be one cause of not discerning the Apostles emphatical expression therein: it is true indeed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a casual conjunction, and so it is usually found both in Humane and Divine Authors; but in this place I humbly conceive that it is neither particula causativa, nor illativa, but affirmativa, and so the Learned tell us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est particula affirmantis, and also that it is used asseverandi causâ: so veryemphatically the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in 1 joh. 3. 20. For if our hearts condemn us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verily God is greater than our hearts; and (with submission) I conceive, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in john. 8. 24 should be translated verily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verily ye shall die in your sins; like unto this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 7. 23. Verily, I never knew you; it is used by way of asseveration. And then the next Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is translated in several places of Scripture [but] as Matthew 26 42. Father, if this cup may not pass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, But I must drink it; and in Galat. 2. 16. A man is not justified, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— but by faith. And it is Learnedly observed by one, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is answerable, is translated by the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [but] Genesis 24. 38. Beza translates it [quin] in the Text: so that we may read it to a word, thus, [Verily, but there shall come the Apostasy first, and that man of sin shall be revealed:] So that this seems to be the sense, You Thessalonians, by false Teachers that pretend to have revelation, are taught, that the day of Judgement is near at hand; but we that have the true spirit of Prophecy, do assuredly know the contrary; it is no such matter; but verily there must come the Apostasy first, and the man of sin must be revealed before that day come. There is more to do for the Church then to pass presently from Egypt to Canaan; they shall find a barren wilderness to pass through, and there Serpents shall bite them, and enemies shall annoy them, and thirst shall afflict them. The Church the Spouse must be conformable while she is militant, to Christ her Husband when he was militant. Now Christ before (in his Humane Nature) he became actually (quod ad nos) triumphant, he was driven into Egypt, he was carried into the Wilderness, where he was extraordinarily afflicted forty days, and then he was assaulted by the old Dragon the Devil, and after that forsaken of all, betrayed by a bosom-friend, and murdered by hypocrital Professors, but plain Apostates; who reproached him more than the Heathens that knew not God: even so must the Gospel Church in the representative body, viz. in her lawful Magistracy and Ministry, be drove into the Wilderness, bitten by Heretics, Rebels and Apostates, and at last slain by hypocritical Professors, as Revel. 11. informs us, together with this prophecy of Paul's. Thus Paul in the general gives the Churches of Christ to know, that their passage from earth to heaven in all ages, shall be rough and craggy; through many afflictions we must enter into the kingdom of heaven. We may say of the Church, as Christ said of himself, Ought not the Son of man to suffer these things, and to ascend into glory? He first debased his head to drink of the torrent of afflictions here, before he lifted up his head unto glory. So ought not the Eastern Church's defection, Mahometan idolatry, and Popish blasphemy, and Apostasy, to drive the Church into the wilderness? and ought not the Antichrist to slay the Witnesses, before there be a glorious resurrection of the Church? yes, doubtless there is a necessity for it, for the holy Ghost hath foretold it; and she must be conformable to her head, who was made perfect by sufferings. Psal. 110. He shall drink of the brook in the way. 'Tis not his way, but [the way] and [the brook] to note, that that way, and that brook, is the general road wherein the Church must follow Christ; that brook they must wade thorough. The way, and the brook remain still, though the deadly poison of the brook be totally taken away, and the fatal precipi●…es in that way be leveled by Christ; he hath sanctified the way, in going before us in it. There is the wrath of men and devils in this way still, but there's not one dram of the wrath of God in this way, nor in this brook: The deadly poison Christ drank, which killed him; since which, it hath no power on us. But to the work intended, Explication.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agustin translates it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, refuga, a 
Aug. de 〈◊〉. Dei, 〈◊〉. 20. 〈◊〉. 19  lawless runagate person: whether his translation misled him in the interpretation; or his mistake in his interpretation (a common error) caused him to translate it to his purpose, I cannot tell; but both Theodoretus, Irenaeus and Augustine conceive, that it is to be understood of the Antichrist; yet not properly, but by a figure, they say, by a Metonymy. Anti-christ is called the Apostasy, because he is the cause of an universal Apostasy: such a strange kind of mistake is that which makes the Popedom the Man of Sin. But observe, what inconsiderate things follow this opinion; for if by the Apostasy be meant Antichrist, than the Apostasy is to be but three years and a half, and at the end of three years and a half, or within few days after, the day of Judgement comes, by these men's own confessions, if we take but a larger view of their opinions concerning Antichrist, and so the Prophecies of the witnesses in sackcloth, and the Church in the Wilderness, and the witnesses slaying, and the day of Judgement, must be all included within the compass of three years and a half, for they say Antichrist must reign but three years and a half; and then comes the day of Judgement, when he and all his followers shall be destroyed: now such necessary consequences do both contradict their own writings, and 
Chrysost. in 1 Cor. 14▪ Homil. 36.  many of the Fathers who complaine●… of the Apostasy in their days: but my intent is not to confute opinions, for that were endless on this Subject.  
Tertullian reads abscessio, a departing away, this is near to the Copy. The Syriack reads rebellio, a rebellion, and so say the most Interpreters the word signifies.  
Mariana shoots three arrows at this Mark; he saith, that by the Apostasy here is meant 1. Either the Rebellion against Nero the Roman Emperor; or 2. The Rebellion of the jews against Florus; or 3. It is meant of the ruin of the Roman 
Vel de terreno Romano Imperio, vel de spirituali Imperio Romanae Ecclefia▪ vel de fide, vel de Antichristo. Hugo de S. V.  Monarchy: Hugo, the better Archer of the two at this mark, saith, it may be understood either of the civil Empire, or of the Ecclesiastic Empire of Rome, or of Antichrist, or of the Apostasy from the faith.  
Lyra, a Learned Christian Jew, conceives, that Paul speaks occultly of the Ruin of the Roman Empire, or of the Spiritual Government of the Church, or of the departure from the faith.  
Montanus, Fab. Paulutius, Estius, Hugo Cardin, Salmeron, Pererius, Primasius, Anselm, Piscator, Calvin, and very many others do say, that by the Apostasy is meant the general Apostasy from the faith.  
Calvin wonders that ever Learned men should have such an 
Miror tam multos Scriptores, alioqui dooto●… & acutos▪ in re tam falsâ hallucina●…os esse, nifi quòd quum errasset unus, turmati●… alii five judicio secuti sunt. Calvin.  erroneous judgement, as to think it is meant of the Apostasy from the Roman Emperor.  
Aquinas treating on this Subject, and viewing the opinions of the Fathers, especially Augustin, who from the Image (Dan. 2.) typifying four Kingdoms or Monarchies, the last of which being the Roman Monarchy, at the end of which Antichrist would come and ruin it, and then Christ would come to Judgement and ruin him; and this Augustin makes the signum conveniens, because the Roman Monarchy was standing firm, and under its power the Gospel should in probability be preached to all the world, And then the end (saith Christ) cometh.  
But (saith Aquinas) how can this be true of the Roman Empire, when the Nations have long since revolted 
Sed quomodo est hoc? qui jam-din gentes recesserunt à Romano Imperio, & tamen nec-dum venit Antichristus? dicendum est quòd nondum cessavit; sed est commutatum de temporali in Spirituale; ut dicit Leo Papa in S●…rmone de Apostolis; & idèo dicendum est quòd discessio à Romano Imperio debet intelligi non solum à Temporali, sed à Spirituali, scilicet à fide Catholicâ Romanae Ecclesiae; Est autem hoc conveniens signum, quod Christus venit quum sicut Romanum Imperium omnibus dominabatur; ita è converso, signum Antichristi est discessio ab eo. Aquinas in locum.  from it, and yet neither Antichrist is come, nor Christ to Judgement? seeking therefore for a more convenient sign, he makes use of Pope Leo his Sermon upon the Apostles, who affirmeth, that Rome is changed from a Temporal to a Spiritual Kingdom, and so the departure from the Roman Empire, is to be understood of the Apostasy from the Spiritual, that is, from the Roman Catholic faith; and he makes this the signum conveniens of Antichrists coming, viz. the general Apostasy, by an Argument taken from the rule of contraries; for as Christ came when the Roman Empire ruled over all, so Antichrist shall come when there is a general defection from it, viz. the faith of Christ professed in the Roman Church, which he calls the Spiritual Empire.  
In the application of this Text, we find the Papists and Protestants clashing against each other: the Papists say, this Apostasy is that of the Protestants from the Roman Church; and the Protestants say, that this Apostasy is that of the Roman Church from the purity of Doctrine and Discipline which was once to be found in the Roman Church; and herein the Protestants utterly overthrow the Papists, proving the Apostasy of the Roman Church so clearly, that there is none can stand against them, or gainsay them with any colour of truth.  
Grotius conceives, the Holy Ghost points here at Caius Caligula, the Successor of Tiberius in the Roman Empire, who made a great apostasy from the good deeds of Augustus and Tiberius (his Predecessors) which they did to the Jews, and to their Religion: what they did to please the Jews, this did undo to displease and disprofit the Jews. After this manner he makes him run parallel with the other part of the Prophecy; but this is rather jusus then allusio; rather a sporting with, then expounding of Scripture. He shows us how foolish a Commentator man's fancy is of Scripture, be the man never so learned; and how easily a man may be deluded by the strength of his fantasy to believe a lie, when 'tis so byased with its own parallels, as to melt sacred Texts into its own mould, and shape it to its own liking. What is it but transitus à genere in genus, to make historical notions in humanity, to beget the conclusions of Divinity? like that high-strung Musician Aristoxenus, who would out of the principles of Music, determine the nature of a humane soul; and what usually is the end of such men's violent labours, but only, Praxitiles-like, to make beguiled minds bow down to the painted Strumpet of their fancies?  
The reason why so many learned men have (like drunken men) reeled, and rambled, and stumbled, and fell in their Treatises upon Prophetic Texts, is because they ●…ipple themselves first with the brainsick wine of their own fancies drawing. This hath been, and to this day is, I am confident, the cause of those gross mistakes concerning the pouring out of the vials, making all the vials almost of God's wrath to be poured out upon Rome and her adherents; when, if we look into Scripture soberly, and into History with an unbiased judgement, we shall find not one vial as yet to be poured out. I know this opinion is vinegar and smoke to some, but I presume, not to sober men well read in these mysteries: humane Histories at the best are but the worst Interpreters of the Scripture: The body of the Scripture is like Solomon's Temple, which a wiser than Solomon hath builded for the Church of God; every stone is fitted before it come hither for its fellow, here window answers to window, and pillar to pillar; no noise of axe or hammer is heard throughout it: The Scripture is like jerusalem, compact and at unity in itself; it is (as Strabo saith of that City) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, well watered within itself; so that we need not go any farther than the threshold of the Sanctuary, we need not go over it to quench our thirsty desires of understanding it: There is no Doctrinal truth for the feeding of the Church, nor any Prophetic truth for the comforting of the Church, but it is established (2 Cor. 13. 1.) in the mouth of two or three witnesses: the fault is only in ourselves, we are weak sighted, and cannot perceive them, nor distinguish them: Let not the Reader think I cry down either the searching into, or the applying of humane History to divine Texts, but only the riotous fancies of those who in their writings set up History against Scripture, and (I had almost said) reason itself: I will willingly give as much worship to History in the Divinity School, as the Schoolmen give to Images in the Church, that is, cultum respectivum, but not so much worship as the Papists give to Images this day, i. cultum conjunctum.  
My task therefore shall be to search after that testimony which the Scriptures give concerning the Apostasy, and that testimony (though but single) will carry it against all others.  
I shall only first mention the reason that they give (that hold Paul means the ruin of the Roman Empire in this place) why Paul did not speak plainly and openly of it: To this the Greek and Latin Father's answer, viz. Chrysostom, Oecumenius, Ambrose, Hierom, Tertullian, and several later Writers, as Cajetan, and Aretius, etc. ' Paul (say they) in prudence kept covert this truth, ' lest hereby the Christians and the Christian Religion should ' suffer as enemies to the Empire of Rome. Indeed I have read of Saint Basil, and it is spoken in his commendation, as a grave prudential act of his, that considering the season, and the predominancy of Heretics, pro temporis ratione, & Haereticorum principatu, 
Nazianz. Orat. 20.  he did refrain from some sound expressions concerning the Deity of the Holy Ghost, which others of a lower degree in the Church, did boldly and frequently use. Without all doubt, there is a season for all things, a time to speak and a time to be silent; and a word spoken in due season, how pleasant is it? But all this shall never make me believe, that Paul would, for fear of Humane or Diabolical power or cruelty, put God's candle of Truth under a bushel; he spoke as the Spirit gave him utterance, neither adding to, nor detracting from any thing imparted to him by the Holy Ghost; he delivered the whole mind of God to them: Paul had none of that baseness in him, which is so frequently found in the Ministers of this Age, to balk Truths for fear of persecution. The least Truth of God is worth all the Churches in the world: yea, set me say it, were the least Divine truth put in the scales against all the souls in the world, it would outweigh them. Better all those souls should eternally miscarry, than that truth should perish. Though the pretended Saints of God in this age, think a little of the world to be worth a great deal of God's Truth; yet those that are truly sanctified and enlightened, think far otherwise. Truth, it is of the Essence of God, for God is truth; and he that will withhold any thing of God for a carnal end, will easily be drawn to let go all of God in the end; and therefore this their reason I hold to be as unsound, as 
Non rectè, sed valdè impropriè ipsam Apostasiam Antichristum vocari. C. à Lap. in loc.  their opinion who think Paul prophesied here of the destruction of the Roman Monarchy by people's falling away from it.  
Some, and those not a few, make the apostasy and the Antichrist to be all one; directly contrary to the light of the Text, as also other prophetic Texts which run parallel with this. As 
Patres omnes de diversis rebu●… interpretantur. Salmeron in locum. Ita Aquinas.  it is a sin to separate what God hath joined together; so 'tis no less an error on the other hand to join in one that which God hath distinctly made two.  
Cornelius à Lapide, to whom the Christian world in this latter Age is beholding for his learned Labours, (saving his errors on the Bible) saith on this prophetic Text, that there are two 
Po●…it hîc duo signa praevia judicio Apostolus; primum, hanc universalem defectionem: secundum, ipsum Antichristum, qui hanc deaf 〈◊〉 statim subseq●…etur. Corn. a Lap.  great signs which fore▪ go the day of Judgement, which the Apostle in this Prophecy holds out: 1▪ This universal Apostasy, and then the Antichrist himself, which treads upon the heels of the apostasy, and immediately follows it. Oecumenius seems to point at the Idolatry of the Church of Rome: for (saith he) the deceit of Idols shall cease, and then the Man of sin shall be revealed. He makes them distinct.  
This truth of the Scripture had need to be more then ordinarily insisted upon; not in regard of its obscurity, for I know not any truth clearer in Scripture then this; but in regard of its 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum▪ in locum.  opposition, and that by many learned and pious Protestants.  
We do affirm, that the general apostasy, and the manifestation of the Man of sin (that Antichrist) are two distinct things: and this we prove from their opinions that affirm the contrary▪ for they themselves affirm these particular points: 1. That this apostasy is a falling away from Christ, from the Doctrine and Discipline of the Church of Christ. 2. That they are Professors of the Gospel that make this apostasy; for it must be a forsaking of that they did once profess, how else can it be said an Apostasy? 3. They say, this Apostasy must be an universal and general Apostasy of all the world, that is, of every Church in the world; for otherwise, they say▪ the Apostle would have limited his speech, and not spoken indefinitely▪ as he doth: now put this with their opinion of Antichrist together; If the Apostasy be universal thoughou●… every Church, and this Apostasy and Antichrist are all one, than Antichrist must be an Ubiquitary, he must be in Europe, Asia and Africa at once; for the Europan Churches, African Churches, and Asian Churches are all apostatised from the Doctrine and the Discipline of the Primitive times: All Protestants grant it: so that by making Antichrist one with the Apostasy, we shall grant (that are Protestants) more to the body of Antichrist, than we will allow the Papists to grant to the body of Christ; for we make it to be every where at one and the same time. It is granted from S. John's words, that the spirit of antichrist was long since in the world; and S. Paul here saith, the Mystery of iniquity did work then; but he tells us, that Antichrist was not then, but after that to be revealed. It cannot be denied, but that the spirit of antichrist went forth with the apostasy; and therefore S▪ john 1 joh. 2. 18. minding the Churches of the prophecy of antichrist to come in the last times, tells them that there were many Antichrists already abroad: i. e. that had apostatising, proud, aspiring, malicious, traitorous thoughts and endeavours to supplant the Gospel Ordinances, and Gospel Officers; but he clearly distinguisheth the antichristian spirit from the Antichrist in the self same verse, and in the 22d: and so doth Paul twice in this 2 Thess. 2. distinguish betwixt the Apostasy and the Antichrist: In ver. 3. he calls it, the falling away first; and then the Man of sins manifestation; which will not be until the end of the apostasy: and ver. 7, 8. there the apostasy is called the mystery of iniquity which then began, and but began. 'Tis a Text parallel with that forecited 1 I●…h. 2. 18. [Now there are many Antichrists] The mystery of iniquity began to work in S. Paul's time; but not to that height as to carry all before it; no, there were lets, there were the Sons of Oil which did curb it, and would, until they were slain; and then, Mark [●…hen] the Adverb of time clearly distinguisheth betwixt the Apostasy and the Antichrist: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there a discretive particle, and also points us to the set time of the Antichrists appearing. But more of this in its due place.  
But it may be said that though they are distinct, yet they are as the body and the soul; so united, as that they appear together and va●…ish 〈◊〉; though they may be distinguished, yet they cannot be divided asunder. There is some head and Ringleader in this 〈◊〉 (saith Ia●…kson on this Text) and that must needs be the 〈◊〉 who shall be discovered: and a little after he saith, that this apostasy is to be a general and universal departure of the whole Christian world; than it must follow, that the Antichrist must be the head of all the Churches in the world; if so, than the Pope cannot be the Antichrist, though he bid as fair as he can for it; for he is not head of the Eastern apostates; and therefore we so frequently hear learned and reverend Divines pray for the ruin of the Eastern antichrist and the Western antichrist, the Turkish antichrist and the Popish antichrist; by which expressions of theirs they make it evident to me, that they believe neither the Pope nor the Turk to be the Antichrist which john or Paul single out with the Greek article [●….] Possibly they may mean by the Western antichrist the chiefest cause and support of the Western apostasy, which Rev. 13. is called the Beast with seven heads and ten horns; and without all doubt, that is the Popedom, the head of which being apostatised from a spiritual Pastor to a proud Usurper in Temporal affairs, is called the Star which fell from heaven to earth: Ministers are called Stars, therefore by Star his Office (Revel. 9 1.) is set forth: by falling from heaven to earth is meant his eminent and shameful apostasy: Hence he is called (Rev. 13. 1.) the beast arising out of the sea, Sea being put in opposition to Earth, to note that he ariseth not out of the Civil but Ecclesiastic State; he is a Churchman, not a Layman. And then he is crowned and horned, to note his greatness in Temporal affairs, he is one of the Roman Emperors in power. But all this doth not make him the Man of sin, nor the Antichrist here spoken of; nor such an antichrist as some describe him. How many learned Scholars, both Protestants and Papists, set up a Jack-a-lent of their fancies framing, and then hoot at it for Antichrist? Peradventure many will take me for one of these Fantastics. The safest way is to say so much of Antichrist as the Scriptures say, and no more; where the Scriptures distinguish concerning the Antichrist and the Apostasy, let us distinguish; where they are silent, let us be silent: Most men say the self same that I do, highly extolling Scripture, and truly acknowledging (what the Mythologists sabulously report of their Goddess Pandora) that 'tis God's treasure on earth, filled with all manner of heavenly riches; and yet mean while, either through ignorance or wilful wickedness, there are many, too many of these in this age, that open Scripture as Epimetheus 
Hesiod. oper. 1  opened Pandora's Box, not as the alabaster box of Spikenard which sent forth an odoriferous smell, but on purpose to infect the minds of people with false Opinions, Heresies▪ Rebellion and Blasphemies. I confess, the best Interpreters may take up that saying of themselves, What man is there that liveth and sinneth not? What Interpreter is he that writeth and erreth not? Those of the highest form have confessed of themselves so much. Errare possum (saith one) Haeretious esse non possum: This was a confident high speech, for no man knows his own nature; thus much they know, that it is exceedingly prone to be Heretical. This therefore I say, and intent to follow it, That it is a safe way to interpret Scripture by Scripture, and to make the Interpretation conformable to the rules of Interpreters: with this resolution I return again to the Text, where we shall endeavour to clear those premised Scruples concerning the Apostasy and the Antichrist.   

CHAP. III  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostasy] 'Tis concluded on all hands, that it is a general Apostasy both of the Eastern and Western Churches: By the Eastern Churches, I mean the Greek and Asian, Churches which must necessarily be included in this Apostasy, for it was prophesied amongst them over and over; and therefore of them as well as other Churches: if so, than the Apostasy must not, cannot be until after Constantine, for not till after his Reign began the general Apostasy of the Eastern, and Western Churches. It is not denied but that there were great Heretics in the Church before, as 1 Cor. 15. those that denied the Resurrection: and the Nicolaitan Doctrine, Apoc. 2. of which read Clem. Alex. Strom. 3. Act. 6. And Eusebius tells us lib. 3. cap. 27. of the Ebionites; and Martionites lib. 4. cap. 14. But these and many others, though they spotted the Church and infested it, yet they drew no●… the Church into a general Apostasy, which Paul and john foretell. Two Texts (Rev. 7. 1. and Rev. 13. 1) seem to point out the heads of this Apostasy; the Texts seem to run parallel with each other: The opening of the sixth Seal, Rev. 6. 12. to 17. is that which immediately precedes Revel. 7. 1. Now the sixth Seals opening, say the soundest and best that ever writ, is the overthrow of the Heathen Empire by Constantine. The Pagan Emperors were the grand enemies before the Apostasy; for I take john's Prophecies to be put under four periods of time: the first under the Roman Heathen Emperors until Constantine: the next under the grand Apostasy under the four Angels, and the Beast of the Sea; the third under the Antichrist; and the fourth under the general restauration of Jews and Gentiles under the Government of Jesus Christ by the Witnesses; to each of which the Holy Ghost prefixeth a time, a certain time: The third, viz. that of the Apostasy, may be included in the second.  
Two of these periods fall within my compass at this time to discourse of, viz. that of the Apostasy, and that of the Antichrist; now this Apostasy being acknowledged by all, or the most Protestants, to be, 1. An Apostasy of Gospel Churches from the faith: 2. and this Apostasy to be a general Apostasy▪ these two things must follow, 1. That one person cannot well be the head or ringleader of this general Apostasy. I know what may be said against this▪ yet the utmost of it maketh not my consequence invalid▪ 2. It will follow, That the Ring-leader●… of this Apostasy must be men that profess Christianity, as well as those that they lead into Apostasy: for as for the Turks (prophesied of Rev. 9 15, 16, 17) they were rather the punishers of the apostate Churches, than the Ringleaders of the Churches in 〈◊〉 East into Apostasy; this all men (that know any thing in church-history)▪ know, espcially they that read wisely the Revelations; for as the four Angels (Revel. 7. 1.) had by their Apostasy (which is gradually set forth Revel. 8.) destroyed a third part of the trees, and a third part of the Sea, of the creatures therein, and the Ships thereupon; and the third part of the Rivers, and a third part of the Sun, and of the Moon▪ and of the Stars, which are said to be smitten: all these expressions setting forth the gradations of the Apostasy, both in corrupting of the Doctrine of Religion, and also the Falling away of all sorts and degrees of Professors unto those corrupt Doctrines; and all this effected by the four Angels (Revel. 7. 1.) standing on the four corners of the earth, for no other end but this, then to hold the four winds of the earth, that they should not blow on the earth, nor on the sea, nor on any tree; even so the four Angels that were bound in the great River Euphrates (Revel. 9 14, 15.) are now loosed to slay the third part of men; that is, to subdue and punish, and enslave, and utterly ruin those Apostates. The Turks were raised up as a scourge to the apostate Christian world, hundreds of years after the Apostasy began, and therefore their Mahomet cannot properly be said to be the head of the Apostasy, he being no professor of Christianity.  
The great question then will be, Who are those four Angels who are accounted the heads of the Apostasy? If I knew how, I would here balk this question, for the avoiding of Novelty and contention; but if I am mistaken, it is but a weak man's opinion, and so (amongst many others) it may harmelesly pass.  
By these four Angels, I conceive, are meant the four Patriarchies of Rome, Constantinople, Alexandria and jerusalem; these were designed for the four quarters of the Christian earth: indeed they were designed for the propagating of the Gospel; but we very well know, that at last those very Patriarches by turning from the truth, corrupted the Church, and turned the whole world after Arianism, as one of the Father's complains: Nothing 
Hi●…ronymus.  in History runs parallel with this Text like this of the Patriarches, who being eminent Professors, made an eminent Apostasy from the Truth; and led infinite numbers of people after them; every Author, even the Romish Historians that have writ latest▪ give us plentiful examples of this Apostasy.  
Object But where is your Scripture to prove these four Angels the four Patriarches? you make fair promises of holding forth nothing as credible, but what you bring Scripture for.  
Answ. I confess, it is a hard task to prove this positively by any Text; only in a word, as near as I can, thus, From their denomination, as they are called Angels, the Holy Ghost calls the Bishops of the several Churches (where this Defection afterward 
In Apocalypsi Angeli dicuntur, qui Asiaticis Ecclesiis praeerant. Bezain 1 Cor. 11. 10.  was made.) Angels: Revel. 2. To the Angel of the Church of Ephesus, and to the Angel of the Church of Smyrna, and to the Angel of the Church in Pergamus; that is, to the Bishop of Ephesus, Smyrna, and Pergamus: So that we see the Holy Ghost styles the heads of the Church, who have the Pastoral charge of it, Angels; upon this account therefore are these four heads of the Church called Angels, because they were the designed heads of the Church in their several Divisions; and therefore on the four corners of the earth, because they divided the Christian world amongst them. The grand Apostasy began in the heads of the several Churches; they grew proud▪ and covetous, and idle, and whiles they thus slept, the enemy sowed the tares of Heresy in their hearts▪ Profaneness in a Churchman is the high Road to Heresy and Apostasy. Such was their profaneness (saith Nazianzen) that those that took upon them Pastoral charges, brought no other Ornament then that of long hair with them; which gross absurdity (for he calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) they most delighted in, and cared for: he calls them Dogs, yea, worse than Dogs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They neither remained Dogs, nor became Pastors, except to devour others labours. I will forbear here to insert History, partly for brevity sake, and principally because the History in the fourth and fifth Century is so easy to be read and understood of every one that can but read English, especially of those that can but understand the Latin and Greek tongue, and have leisure to read the Counsels in those Centuries: So now my intended inference from all, is this, That the Bishop, Head, or Pastor of the Church of Rome, is one of the Ring leaders, or general Heads of this Apostasy. Now Jesus Christ foreseeing the height of Apostasy that the Roman Church would rise unto (if I may pass with my expression) my meaning is, to what a height of wickedness in this grand Apostasy the Church of Rome in her Ecclesiastic Head or Polity would rise, sets it forth in several and various expressions to john: as first, you have him but as one of the four Angels standing on the Western corner of the earth, the Patriarch of Rome, and no more, though much more than ever Christ by his approving providence (I mean, by his revealed will in his Word) allowed him; though how large a power the Counsels in Christian prudence may grant unto a single Churchman, and how far that grant doth oblige the Church in obedience to that single person, I will not dispute. These Patriarches, as Prideaux well observes, were entering into intolerable▪ and inexcusable Apostasy. Next you have the Polity or Head of the Roman Church, set forth as a Star not falling, or ready to fall, but fallen at that present from Heaven to Earth. During the time of the heat of the Arian and Eutichian Heresies, whiles the Eastern Angels kept the wind of sound Doctrine from blowing on Christ's Garden the Church, the Western Angel, the Bishop of Rome, was tolerable, ye●…, commendable; for Rome was a shelter to the Orthodox Christians at that time; but soon after you find the Angel now as a 〈◊〉 that falls from Heaven to Earth: The Pastors of the Church (〈◊〉 we have showed already) are called Stars: Christ (Rev. 1. 16.) held seven Stars in his hand, which ver. 20. tells us, are the seven Angels (or Ambassadors of Christ) of the seven Churches; so that the Star there is the chief Pastor of the Church of Rome, which apostatiseth as far from Christ's Rule and Ordinance as Heaven is from Earth. How great an Apostasy is that in a Minister, to usurp a power above an Emperor, to usurp a power over all Churches; to take the Title of the Prince of Princes, and to make it his whole design to Enthrone himself in all Civil and Ecclesiastic Power, besides the Apostasy from the purity of Doctrine and Discipline?  
The third sight john hath of him, is in Revel. 13. 1. there john hath a sight of this great apostate Bishop in his full growth, he is now a Beast risen out of the sea, having seven heads, and ten horns, and upon his horns ten Crowns, and upon his heads the names of Blasphemy; the Context of this Text, and of that Revel. 7. 1. of the four Angels, give much light into each other: in Revel. 6. 12, 13, 14. When the sixth Seal was opened, there was an earthquake, the Sun became black, and the Moon became as blood, and the Stars fell, and heaven departed as a scroll, and every mountain was moved; it is parallel with Rev. 12. 7, 8, 9 which both signify one and the same thing, viz. the overthrow of the Heathen persecuting Emperors. The first is parallel in the phrase with Isai. 34. 4. which expresseth the great fall of the Idumaeans, and nothing of the general day of Judgement.  
This kind of expression is usual, when God will set forth the overthrow of the heads of Government, as in Isa. 13. 10. that is a prophecy of the ruin of the Babylonish heads of Government by the M●…des and Persians, as ver. 17, 18, 19, 20. expound it: yet there God ●…aith, The Sun shall be darkened▪ and the Moon shall not cause her light to shine; and ver. 13. He will shake the heaven●…, i. ●…. the Thrones of Kings; and so Revel. 6. 12, 13, 14. signifies the fall of the Pagan Emperors, the heads of the Romish Throne and Government, which were thrown down by Constantine the Christian Emperor: the self same thing is set forth in Revel. 12. where you have the Church in her Primitive purity, ver. 1, 2. groaning to be delivered from under the bloody Tyranny of the red Dragon, ver. 3. that is, the bloody state of Pagan Emperors; it is parallel with cap. 6. v. 10. where under that Tyranny the Church cries, How long, O Lord, holy and true! dost thou no●… judge and avenge our death on those that dwell upon the earth? Next, you have in cap. 12. 5. the Lord delivering the Church from under the Pagan Emperors, by raising up of a Christian Monarch▪ Constantine▪ who is the manchild brought forth in the Church, to rule the Nations with a rod of iron; that is, to subdue them by Conquest▪ (as he did) and be their Imperial head upon that lawful Title: as for those that say, this is meant of the birth of Christ, his Incarnation, Death and Resurrection, they do not only mistake the phrase of the Text, but the whole Prophecy; for in Revel▪ 1. 1. The Revelation is not of known things that were passed (for that's not properly Revelation, but of things which must shortly come to pass; but the Incarnation of Christ was not to come to pass, it being past. As for that expression, He was caught up unto God and to his Throne, it is that which stands in direct opposition to that afterwards, ver. 8. of the Devils being cast out of heaven; so that he that will enforce that sense upon ver. 5. as that it is meant Christ's Throne in heaven, to which he ascended after his Resurrection, must be enforced to grant, that until Christ's Ascension the Devil was in Heaven, which is Blasphemy; and therefore we must understand the war betwixt Michael and his Angels, and the Dragon and his Angels, as meant of the Christians war against the Pagans and Idolatrous heathens; and therefore the casting of Satan and his Angels out of Heaven, is meant the casting them out of the Imperial Throne, from their Lordly power and Dominion, and the seating of Constantine, that holy Christian Emperor in the Throne: 1. He was caught up unto God; that is, he was converted unto God; and 2. He was placed in his Throne, whether [His] hath relation to the Emperor or to God, is questionable, but it holds good in either sense, for it was Constantine's Throne by Conquest; but it is most probable that [His] hath relation to God; for though the Roman Throne were, whiles the Pagan Emperors sat in it, the Devils; yet now a Christian Emperor possessing the Throne, it is justly called God's Throne, for God's Vicegerent sat in it. In this sense the two Witnesses ascend up to heaven, Rev. 11. 12. that is, to that Supremacy from which Antichrist had thrown them. No wonder that the throne is called heaven, when those that sit in that throne are called Sun, Moon and Stars. Gen. 37. 10. it signifies in this place the whole royal Family, as jacob expounds it.  
The like phrase of Scripture to the same sense we find in Isa. 14. 12. where you see the Church insulting over Babylon when she comes to ruin: amongst others, this is one expression, How art thou fallen from heaven, O Lucifer? Here Lucifer is put fo●… the Prince, the brightest Star in their Orison; and heaven is put for his Imperial seat from whence he is fallen: and such a phrase sets forth the fall of the Kingdom of judah under the Conquest of the King of Babylon, Lam. 2. 1. How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel? The beauty of Israel was their Monarch in the Throne; but this beauty was cast from heaven to earth: Either he means the good King josiah, who was violently snatched from the Throne by death in the war; or the carrying away of the Royal Family from the Throne to Babylon. To our purpose is that, Luke 10. 18. where Satan falls like lightning from heaven; i. e. from his throne where he rules; and where is that, but in the hearts of men? 'Tis usual to call a Throne Heaven.  
Very many Scriptures more there are of the like signification and expression; as Isa. 34. 4. joel 2. 10. and 3. 16. Hag. 2. 6. which by their expressions make it probable to us, that Rev. 6. 12, 13, 14. and Rev. 12. 8 9 do both set forth the overthrow of the Pagan Empire by Constantine the Christian Emperor. And thus you see the first period of the Church's afflictions in john's Vision to be finished. The second follows, which is that of the Apostasy.  
After Satan was cast down from persecuting Christians by the Pagan Emperors, he was not then bound, observe that; but (Rev. 12. 14, 15, 16, 17.) drives the Woman into the wilderness: (by the Woman is meant the Church) where she hath a place provided for her, ver 6. which is called her place, ver. 14. that is, a place peculiar to her, where she shall be visible: This runs parallel with Rev. 7. 2, 4▪ 5. where God's providence is set forth by sealing up his Elect in this time of apostasy, which is but for a certain season. The Church shall fly upon the two wings of the Eagle, i. e. Magistracy and Ministry (who shall be in sackcloth) into the wilderness, and there be fed 1260 days, ver. 6. & 14. God shall be a pavilion to them, he will feed them and protect them, they shall be under his seal. But observe how the apostasy goes on in this 12th Chapter, ver. 12. there is a woe to the inhabitants of the earth, and of the sea: and in Rev. 8. under the four Trumpets, (which was the eminent time of the four angels doing mischief) you have the effects of this woe both upon the earth and sea; i. e. Church and State. The cause of this woe we have it expressed in Rev. 12. 15. The Serpent cast out of his mouth water as a flood after the Woman, that he might cause her to be carried away of the flood. The streams of this flood were the Arian and Eutichian Heresies, with the rest of those wicked opinions then raised: These streams were like the fountain; the Devil's mouth was the fountain, and the mouths of the inhabitants of the earth were the sea to swallow up those streams; therefore woe to the Inhabitants of the earth, earthly professors, that professed themselves Christians, but lived in, and loved the world more than their own souls, or God's glory, (such as the most of our Professors are) these drank down Heresies as the pure water of Orthodoxal Truths. Now all this while the Bishop of Rome was but as one of the four Angels of the Church, and he (though leading into apostasy exceeding fast, yet) in that way of Heresy the least hurtful; nay, he was so far from being hurtful, that he was a succourer, for some years, of the orthodox Christians who opposed Arianism: yet in regard of the aspiring, insolent pride and covetousness in the Patriarchal Chair of Rome, it might well be denominated one of the four hurtful Angels: for (as we showed already) soon was this Star in heaven fallen to the earth, the Chair of Rome was apostatised from its primitive purity, as much as a Star●… is removed when it f●…lls from heaven to earth. The Dragon (Rev. 12. 17.) when he saw that by the flood of Heresy he could not touch the Church, because that under the wings of the Eagle, that is, of the Roman Magistracy and Ministry, she was protected; the Devil faceth about like a valiant and cunning Warrior, and falls upon his strongest enemies that stood out against him, which are called the remnant of the woman's seed, which keep the commandments of God. The Angel of the Western Church had under his jurisdiction many faithful, orthodox Divines, which maintained Truth: against these now the Devil wageth war, a spiritual war against their souls. So many and various are the deceits, and wiles, and stratagems of the Devil▪ that no Mathematician can draw lines so fast, as the Devil can devise wicked ways and subtle snares to entrap the Church of Christ in.  
This war seems to be especially made against those of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. Orat. 28.  Roman Church, where the remnant of the faithful Oxthodox Christians lay, which fled from the Arian persecution. And what's the Devil's Stratagem now? Observe in the next verse, Rev. 13. 1. there you have the ground he chooseth to stand upon, [And he stood upon the sand of the sea.] Some read (but amiss) [and I stood] conceiving that john stood there: No, it was the Devil, [He stood.] Sea and Earth often signify in the Revelation (say learned men) Church and State. Here the Devil stood upon the Sea sand; probably 'tis meant Church government and Governors; for as the sea is tied with a rope of sand, that so far it shall pass, and no further; so Governors and Government in a Church do curb the insolent surges of the people's raging passions and vain fantasies, that they break not in upon the Church to its overthrow. By this Stratagem the Devil carries all before him; for●… soon doth he make the Governors and Government of the Church of Rome his own: and the next thing that john sees, is a Beast arising out of the sea; this is the Popedom of Rome: The head of the Church of Rome was called one of the four Angels, than a Star fallen from heaven to earth; and now in this place you have the Head of the same Roman Church called a Beast that doth rise out of the Sea, having seven heads and ten horns. Now is the Apostasy come to the height.  
He is a Beast: It alludes to Daniel's four beasts; to note, that he usurpeth the throne of a Monarch; he is got to that independent Greatness, to be an uncontrolled Potentate, therefore a beast: Then he is a beast of the Sea; his rise is from the Clergy: from the Chair of the Church he claims his right to the Throne of universal, uncontrollable Monarchy; therefore Revel. 9 1. he is called a Star fallen from heaven to earth, from God to the world. And then his seven heads and ten horn●… tell us plainly, that this evil Angel, fallen Star, and Beast of the sea, is that Head or Polity over the Church in Rome; for the City with seven heads, and ten horns (which, through the bloody cruelty and persecution of this Apostate Government, and the supporters of it, becomes drunk with the blood of the Saints) is by both Protestants and Papists confessed to be the City of Rome, Rev. 17.  
Thus have I gone over a large and an uncommon circuit in this survey of the Apostasy, and the heads thereof, being willing to say as much as I find the Scripture to say of it, and no more.   

CHAP. IU.  
I Have but one word more to write concerning this Apostasy, and then I have done with it, and shall pass to the description of the Antichrist, and that is, concerning the time of the Apostasy; wherein (by the assisting power of the Holy Ghost) we doubt not but to make this Apostasy more manifestly distinct from the Antichrist, then as yet it hath been; there are five Texts give light into this Apostasy, as Revel. 11. 1, 2. Rom. 11. 25. Luke 21. 24. Deut. 32. Dan. 12. 6, 7, 9▪ very briefly of each. Of Revel. 11. 2. I shall do little more at this time then repeat the words.  
Here john is commanded to measure with a reed the Temple of God, the Altar and they that worship therein: But the Court which is without the Temple, leave out, and measure it not, for it is given unto the Gentiles, and the holy City shall they tread under foot forty and two months.  
This Text may well be put amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Revelations, for it is exceeding hard to be understood. john measures the Temple, and the Altar in the Temple, and they that worship in the Temple; that is, the Jewish Religion, and those obstinate unbelieving Jews who professed that Religion▪ all these john measures. Now what the meaning of this measuring is, I profess I do not know; this I have learned from the Jewish Antiquaries, that the reed went as well to Mount Golgotha as to 
Amos. 7. 7, 8.  Mount Olivet, it was to ruin as well as to rear up; it was sometimes used to pull down, and sometimes used to build up; and for which of these ends john is commanded to use his reed like a rod I cannot tell; but if it be meant for ruin, as most probable it is, notwithstanding others contrary opinions, than it must be meant of the ruin of the Jewish Religion, that Temple which they bragged of,▪ saying, The Temple of the Lord, the Temple of the Lord; this Temple of the Lord must now be meted out to destruction, and the Altar, and those that worship therein must be measured with the rod of destruction, so that (according to Christ's words) not one stone should be left upon another, and they should be led captive into all Nations: I know nothing prophesied of their dissipation by the Romans in all the Revelation, but this. Herein Jacob's Prophecy is fulfilled, Gen. 49▪ 10. The Sceptre shall not depart from judah, until Shiloh come; i. e. there shall be a Church and State of the Jews until Christ come, and then for their Rebellion against Christ, they should be both un-Churched and un-Stated; and that the definite Particle [until] imports: what ever others say, my weak capacity knows not how to make sense of this Prophecy, or truth of their sense other ways.  
And the court which is without the Temple, leave out, and measure it not, i. e. (according to the former Exposition) do not ruin the Gospel Church of the Gentiles with the jews, for it is given to the Gentiles, and they shall tread under foot the holy Ci●…y forty and two months: that is, the Gentile Church which worship God through Christ according to the Gospel, they shall be exercised with affliction under the Gentile Apostasy. As the Church and State of the Jews by john's measuring line were dissolved and ruined, and the Nation dissipated, so the true Believers under the Gospel, shall be persecuted and driven into the Wilderness by the Gentile Apostasy; that is, (say some learned Papists) by Antichrist; who shall be a Gentile: but I rather affirm it to be by the four Angels that were Gentiles; and the by Star fallen from heaven to earth, who is a Gentile; and by the Beast of the Sea with ten horns and seven heads, who is the Pope of Rome, a Gentile▪ to these Apostate Gentiles the Church was to be given, and they were to tread the holy City under foot forty and two months; not to measure it with a reed to the destruction of the Church, as the Jews. By the holy City is meant the Church of God, (Revel. 21. 2.) in▪ its state of holy conformity to Christ her Head, maintaining his Truths in uprightness and sincerity: this holy City was to be trodden under foot by Apostate Gentiles for forty and two months; and this is more evidenced by ver. 3. which tells us that for the space of One thousand two hundred and sixty days (which is just forty two months) the two witnesses shall prophesy in sackcloth, poor clothing for such worthy persons, and high Officers as Monarchy and Ministry; this is but to show the sad condition of the true Church under the Apostasy of the Gentiles; for if it fare thus with the Pastors, how ill must it needs go with the Sheep. There is one verse from Christ's mouth that seems fully to comprehend all that john hath said both of the Jews dissipation, and the Gentile Gospel Church's affliction in the three verses of Revel. 11. and that is in Luke 21. 24. There shall be wrath upon this people (meaning the Jews) and they shall fall by the edge of the sword, and they shall be led away captive into all Nations; here is john's measuring reed, like a rod indeed, passing over the Church and State of the Jews to their ruin; and mark what follows, And jerusalem shall be trodden down of the Gentiles until the times of the Gentiles be fulfilled. This Prophecy is given in john's phrase and method: by jerusalem is meant the Church of God, worshipping him according to the Gospel rule: and by treading down, is signified the great devastation that by the Gentile Apostates shall be made upon the true Church: and until the time of the Gentiles be fulfilled, signi●…ies the set time of the Apostate Gentiles reign and tyranny, which Revel. 11. 2. tells us, is forty and two months; never were Texts fitter matched for expression, matter, and method in the whole Bible than these.  
To these let us add but one or two parallel Texts more, and so we have done with the grand Apostasy; in Rom. 11. 25. this Text directly with the rest, 1. Points us out the Jews misery by the expression of blindness or hardness, which is the blackest side of misery. 2. It points out the Gentile Apostasy, and some thing more, for●…it seems to lay the greatest part of it upon the Church of Rome: And 3. It gives us to know the length of the Affliction both to the Jews and Gentiles; for this I observe, that the Jews destruction, and the Gentiles Church's persecution by the Apostasy, were not many years distant in the Histories, and therefore it is that we find them joined together in the Prophecies; now as their afflictions began near one time, so they shall terminate near about one time, ●…s the Temple, the Altar, and those that worship thereat, i. e. the Jews were unchurched near about that time when the Court without and the holy City, that is, the Gospel Church of the Gentiles began to be trodden under foot by the four Angel's Apostasy, which were Gentiles; so the rechurching of the Jews, and the returning of the Gentile Church out of its Apostasy by the raising of the slain Witnesses and slaying of Antichrist, shall be near about one time, and this Text doth make it clear. This Text, in my opinion, is the comfortablest Text to the Jews in all the Bible; it prophesies plainly, that the Jews shall be converted and restored when the fullness of the Gentiles is come in, that is (saith Luke) until the times of the Gentiles be▪ fulfilled, which time (saith john, Revel. 11. 2.) is to be fulfilled in forty and two months, which forty and two months, makes One thousand two hundred and sixty days (the time of the Witnesses prophesying in sackcloth) which being expired, the Witnesses about the end of this time being slain, shall rise again, and put off their dirty sackcloth, and be clothed in white, and then the Sealed Jews and the innumerable number of the Gentiles shall be joined in one faith to worship the Lamb, Rev. 7.  
This Text of Paul's, gives us light to the discovery of the time when this Gentile Apostasy shall have an end.  
Paul in this Rom. 11. dehorts the Roman Church from insulting over the rejected Jews, foreseeing, doubtless, the pride that that Church would grow unto. Now to curb this pride of that Gentile-Church▪  
1. He shows the Church of Rome, how that all of them are not gone into that Spiritual Captivity; no, he himself being a Jew, could testify the contrary, and the twelve Apostles, who were Jews could testify as much, and the seventy Disciples could testify as much, who are to the Gentiles under the bondage of sin (as the twelve heads of the Tribes, and the seventy Elders to Israel in the wilderness) their Rulers and Instructors.  
2. The Gentiles had no cause to insult, because the casting of them off, was the receiving of the Gentiles into favour: Had the Jews, the invited Guests, come into the supper, for aught I know, the Gentiles had remained by the hedges and highways still, or else had only licked up the crumbs that had fallen from Christ's Spiritual table, as dogs at a Feast; and therefore the Romish Church hath no cause to insult over the Jews, but rather with a holy fear to adore the infinite freeness of God's grace, that should reject the Tents of Sem, to dwell in the Tents of japheth; that the first fruits should be thrown away, and the Tares and cockle received into God's garner, ver. 8, 16.  
3. The Romish Gentiles have no cause to insult, for they were by nature but the wild Olive, till upon free grace they were transplanted into the Jews stock, the Church; and through pride, infidelity and disobedience, they may as soon be cut off, and the Jews again grafted in, as the Jews for the selfsame sins were cut off when they were taken in; this Paul seems to tell the Romish Churches from the Spirit of Prophecy within him, ver. 22. He tells the Church of Rome that she shall be cut off if she walk not answerable to such rich grace received. O what may the Church of Rome from this Text expect for her shameful Apostasy! And Paul in the next verse by the same spirit (v. 23.) tells the Jews, that they shall be grafted in again, that is, gathered to be a glorious Church again, if they will believe the Gospel.  
4. The Romish Gentile Church hath no cause to insult over the unbelieving Jews, because they for their Pride, Tyranny, and disobedience shall be rejected, and fall into the same condemnation, when at that time the Jews shall be restored; and this is employed and expressed in ver. 25. For I would not, brethren, that ye should be ignorant of this mystery (lest ye should 
Ne sitis sapientes, id est, superbi: sapientia enim parit superbiam. Loquitur Apostolus Gentibus fidelibus, nè de suâ fide, sapientiâ et prudentiâ superbiant & insolescant contra judaeos, in suâ incredulitate et caecitate manentes. à Lap. in loc.  be wise in your own conceits) that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. This verse is the concluding Argument against the insulting pride of the Gentile Church over the poor rejected Jews, and every word in it, is of great importance, from the causal Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the last word in it. [For I would not, brethren] that is, you of the Church of Rome: That ye should be ignorant of this mystery, that is, he would by all means have them acquainted with it; of all Churches, he would have the Church of Rome to understand this mystery; and why that Church acquainted with it more than any other? The Apostle gives the reason, Lest they should be wise in their own conceits: Lest they should be proud in their own conceits (saith a Learned Jesuit) supposing that Paul useth a Metalepsis here, putting one word for another. Great privileges puff, not only persons, but Churches, up above what is meet. Paul then by the eye of prophecy saw what we and all the world see in the Church of Rome now; viz. excessive pride, apostasy and insultation. Now, to pull down this pride, he would have them acquainted with this Mystery.  
Now the question is, Where lies the mystery?  
Some learned and holy men affirm, that the mystery lies in the rejection of the Jews, and the taking in of the Gentiles to the Gospel: But this cannot be it; for though the coming of Christ had been to the world a mystery, yet this mystery was revealed to the world, especially to the Roman Church by Paul's preaching. This therefore, though it be in itself a mystery, and the deepest of mysteries, yet it is not the mystery that Paul here would not have them ignorant of; for they were so far from being ignorant of the Jews rejection, and their own reception, that they insulted and boasted thereupon: therefore that cannot be the mystery that Paul importunes them of all mysteries not to be ignorant of it.  
But the mystery (as learned Cajetan observes) lieth principally 
Hoc est mysterium [donec plenitudo Gentium intret] completo hoc tempore.  in these words, [Until the fullness of the Gentiles shall come in▪] That the Jews were a people cast off for their unbelief, is a thing known to all the Churches in the world: but to know that the twelve Tribes shall after this sad captivity be brought to Christ, and their own Land again, and to know how long this their rejection and dissipation shall continue, until they be brought into favour again, and restored to be a Church, this is a mystery to all the Churches in the world this day. And blessed is he that readeth and understandeth this mystery.  
This mystery of all mysteries the holy Ghost would have this Church to take notice of; therefore 'tis ushered in with this double guard, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this the mystery,] the chiefest of mysteries amongst prophetic Texts: Well it may be termed so, if we search into it; there lieth a mystery in every word of that sentence wherein this mystery lieth. 1. In the Adverb of time, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] which is the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnad in Hebrew: It defines that space of time (à parte post) wherein the Jews shall continue in their unbelieving, or unrestored, or unchurched condition; and this is a mystery so great, that to this day none can (though never so learned) peremptorily define. Then there is [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:] this mystery (if I am not grossly mistaken in my parallels) hath been, and is as much mistaken as any Text in the Bible amongst the Leared; for 'tis generally conceived, that this fullness of the Gentiles coming in, is meant the fullness of their coming in to the Gospel; as much as to say, when the Gentiles are fully brought in to God, than the Jews shall be converted; but this hath been confuted as an opinion directly contrary to Paul's own sense in ver. 12. of the same chapter; for the greatest work of grace is to be exercised among the Gentiles when the Jews shall be restored: for if the diminishing of them be the riches of the Gentiles, how much more their fullness? Now if the great work of grace amongst the Gentiles must be accomplished before the Jews shall be converted, how will those words be true? and those many Prophecies of the innumerable number of Gentiles that shall flock in to the Gospel with the Jews? 'Tis expressed in that prophecy, that ten Gentiles shall in the day of the Jews conversion, come in to God for one Jew: Zach. 8. 23. In those days ten men shall take hold (out of all Languages of the Nations) even shall take hold of the skirt of a jew, saying, We will go with you, for we have heard that God is with you. And in that day (Isa. 19 23, 24, 25.) the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. Those three verses with the precedent matter, run parallel with Zach. 14. 8, 9, 10,— 16, 17,— 20, 21. We might multiply Texts to prove, that when the Jews shall be converted, there shall be a glorious coming in of the Gentiles unto Jesus Christ with them.  
But as for this opinion which passeth so currant amongst the Learned, without the least control of any, only the variation of some, who say, By the fullness of the Gentiles is meant the preaching of the Gospel to all the world. I profess (for my part) I know no ground they have so to interpret it; they have not one parallel Scripture, that I know, in all the Bible for it. Therefore I humbly take the boldness to put that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est res arcana, quam homines nisi Deo dante scire nequeant, Grotius.  gloss upon it that other Texts put upon it; viz Luke 21. 24. Revel. 11. 1. Until the fullness of the gentile Apostasy be come in. This is the Mystery which Paul calls [that the Mystery.] Mysteries are so called, because (saith one) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is meet they be shut up within, as those sacred things within the Ark: or as 
* Contzenus.  others say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from sealing up of the mouth: Indeed, a mystery in Scripture lies as the tongue sealed up within the sacred lips of hard expressions; which he that can unseal, shall hear that mystery (like a tongue) declaring Gods mind therein. Such is the Text I am about, which I humbly conceive, hath been sealed up betwixt those two sacred Texts that I have endeavoured to open, and that in Dan. 12. 6, 7, 9 which we shall open in the close of all.  
Now since the mystery lies in these words, [Until the fullness of the Gentiles be come in,] that we may not leave the Reader in the dark, we will see to what it leads us in other Texts.   

CHAP. V.  
THis Mystery leads us to two Texts more, Rev. 10. 7. and 17. 5, 7. which lead us to the end of the Mystery. For the next great Question will be, If the Jews must be converted when the fullness of the Gentiles is come in, and herein lieth the mystery, Then when shall this Mystery be fulfilled? Rev. 10. 7. answereth it; But in the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God shall be finished: that is, the great mystery, [that the Mystery:] this answers to the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until.  
But how shall this mystery be finished?  
Rev. 17. 5, 7. seems to answer this, together with Revel. 11. 7. In Rev. 17. you have (as 'tis generally acknowledged) Rome going to ruin; and in what dress is she in now she is going to ruin? she is arrayed in purple, and scarlet colour, and decked with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations and filthiness of her fornication, (that is, Heresies, presented in the golden cup of profound Truths, and glorious new Light) and upon her forehead was a name written, Mystery, Babylon the Great, the Mother of Harlots and Abominations of the earth. This is spoken not of the bare City Rome, but of the Head and Polity of that City, which is the Popedom: when the Popedom came to be the Beast with seven Heads and ten horns, than came he to be the general Head of the Apostasy; and now Rome comes to be near her ruin, upon her forehead this Mystery is written, this Mystery (which as Chrysostom saith) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath much of a Paradox in it, is legible on her forehead, i. e. the mystery hidden from the Ages past is now revealed openly to all the world; for that is the meaning of Mystery Babylon upon her forehead; and this is the last vision john hath of the Polity or or Government of Rome: Rome's Government and Magnificence seems to be greatest at last: I think (I hope I am not mistaken) she hath her last suit of Apparelon.  
But to make this Text answer the question, How this mystery is finished? We answer, 1. The mystery is finished, when to all the world it is revealed. When the head of the Gentile Apostasy comes to ruin, than the mystery is finished, but in Rev. 17. 1. The judgement of the great whore; that is, the Polity of that City, which now is got to be the general head of the grand Apostasy, the ruin of this head is showed to john in this Chapter, and the mystery that formerly was a mystery, is now written upon her forehead, v. 5. i. e. published: then doth a thing cease to be a Mystery, when to all the world it is laid open.  
But when shall this mystery be finished? Paul tells us it shall last but until the fullness of the Gentiles be come in; that is, saith Luke 21. 24. until the time of the Gentiles be fulfilled; that is (saith john) the space of forty and two months, Rev. 11. 2. which is. (v. 3.) so long as the Witnesses remain in sackcloth, which is, One thousand two hundred and sixty days: Now when these shall be at an end, Rev. 10. 7. tells us, viz. when the seventh Angel shall begin to sound, and until than we must not expect the mystery of God to be finished, i. e. the finishing of the Gentile Apostasy and Tyranny, and the raising up of the Witnesses to the Throne.  
That this Apostasy is for an appointed time, none doubt it; but many question, how long it shall be? Very many Learned men have endeavoured to limit it by setting out its farthest bounds, and they have gone the right way to work by endeavouring to demonstrate the year of its beginning; but mistaking their time, they have been (like very many women this last year) big bellied of a false Conception, so deceiving themselves and others: Could the beginning of this grand Apostasy be sound out, it were the more easy to find out the end thereof: but I think the head of N●…lus is easier to be found, than the day or year of the rise of this Apostasy. I know what others have said, and I partly know what may be said as to the rise of this Apostasy; but because its greatest prop is History, from whence only probability can be inferred, I shall omit that way of search, and go a surer way to work, and that is, to find out the end of this Apostasy, a thing glanced at in one of the forecited Texts: now that we may not straggle from the forecited Text, Rev. 10. there we shall see in v. 5 6, 7. the Angel lifting up his hand, and swearing by him that lives for ever, that time should be no longer, that is, the time of this Apostasy (which is the great Mystery) should be no longer; bu●… when the seventh Angel shall begi●… to sound, the mystery of God (that is, the great mystery of this Apostasy, and of the Jews and Gospel Gentiles sore afflictions) shall be finished▪ as he hath declared to his servants the Prophets: If to the Prophets the finishing of this mystery be declared, then to the Prophets let us go to seek for the declaring of this Mystery; no better, no surer way to find out the finishing of this mystery: and surely amongst the Prophets none greater than Moses. We might begin with Balaam's Prophecy, cited by Meses, Numb. 24. 21, 22. 23, 24, 25. which gives us a general view of the finishing of this mystery, though the man had no more of grace when he prophesied, than his Ass had of reason, though he spoke: Prophecy, though it bean extraordinary gift, yet it is but a common grace, common both to Elect and Reprobate, to judas as well as to Peter, to Ananias as well as to Simeon.  
This Balaam looking on the Kenites habitation, prophesies thus, Strong is thy dwelling place, and thou puttest thy nest in a rock, nevertheless the Kenite shall be wasted until Ashur carry thee away captive: These Kenites were not those Gen. 15. 18, 19 for they were an Antiquated Nation, whose possessions were promised to Abraham; but they were those descended from Moses' father in law, judges 4. 11. These Kenites were friends to the jews, when all the world were their enemies besides, 1 Sam. 15. 6. for which Saul showed them kindness in an evil day: These Kenites dwelled always near to the Hebrews, and became 〈◊〉, worshipping the same God that Israel did; therefore, saith Balaam, Strong is thy dwelling place, and thou putest thy nest in a rock: The Rock of Ages was the Kenites nest, and therefore strong was their dwelling place: Nevertheless the Kenites shall be wasted until Ashur shall carry thee away captive; that is, in the carrying away of judah into Babylon (for near to that Tribe they then dwelled) they should by the King of Babylon be carried away captive with them. The Kenites doubtless, (as well as judah) wandered from their nest the rock of Ages, and the Eastern birds of prey made a prey of them.  
This is Balaams' vision of the Babylonish Tyranny in the jewish captivity, when the Kenites were carried away: now follows his vision of the Romish Tyranny and success which is ushered in with an Alas, Who shall live when God doth this! Parallel with which is joel 2. 11. if we look near that Text, and strictly compare it with its precedent and consequent matter, the people, ver. 2. are the Romans, and the Army is the Roman Army, ver. 11. which is very terribl●…▪ who can abide it? Belike he saw the Roman Monarchy, as Daniel saw it, Dan. 7 7. Dreadful and terrible. And Ships shall come from the coast of Shittim, and shall afflict Ashur, and shall afflict Eber; that is, shall overcome the Assyrians, and those Eastern Potentates: And shall afflict Ebe●…, that is, the Hebrews, the Jews. Now this cannot be meant of the Persian Monarchy, for Cyrus was the restorer of the jews to their own Country; neither can it be meant of the Grecian Monarchy, for Alexander was loving to the jews above all other Nations; nor of the short (though sharp) scourges of Antiochus, for he destroyed not Ashur. But it is meant of the Romans, who destroyed jerusalem, slew infinite numbers of Jews, and captivated the rest, and subdued the Eastern Assyrian Kings: But what is the issue? and he also shall perish for ever; i. e. the Romish Monarchy (which now stands upon its last legs) shall be ruined, in the ruin whereof, the grand head of this Apostasy must fall, which is the Popedom, being the head of Rome, for this Prophecy is yet to be fulfilled upon Rome, joel 2. 20. The Northern Army shall be destroyed, and the front or van of the Army shall be driven to the desolate places of the East, and the rear or hinder part toward the utmost sea; he shall be utterly routed and perish with infamy.  
But to come to Moses, that Prophet to whose Prophecy I believe Rev. 10. 5, 6, 7. points directly; for in this Text john sees an Angel lifting up his hand to heaven, and swearing by him that lives for ever; and in Deut. 32. 40. there is he (the Lord Christ) lifting up his hand to heaven, and saying, I live for ever: But that we may make good our assertion by evident demonstration, we must go back as far as Deut. 28. where Moses begins his farewell Sermon to Israel, and continues it to the end of cap. 32. A method that holy Paul, that other Moses, follows in Act. 20. 25.— 30. when he knew his time was come that he should see the Macedonian Church no more, after he had laid the foundation of the Church, and builded them upon that foundation, he strives to establish them, precautioning them of the danger that would come upon them when he was departed; even so doth Moses here as it were on Mount Pisgah foresee the future sins of the twelve Tribes, and the peculiar punishments inflicted on them for those sins: Now because we'll go no higher than needs must, in Deut. 28. 48. Moses shows them their captivity under the Roman Empire: God shall put a yoke of iron upon their neck until he have destroyed them, i. e. the yoke of the fourth beast in Dan. 2. which is made of iron; that is, the Roman Monarchy: and this is made more clear to be the Roman Monarchy in the next verse, The Lord shall send a Nation against thee from far, from the ends of the earth, as the Eagle flieth; that is, the Roman Eagle shall come from the Western part of the world against them; they shall (ver. 52.) besiege the Cities of judah, and take them, and distress the people with sore famine. Christ in his Prophecy (Mat. 24. Luke 21. Mark 13) points to this Prophecy, when he saith, Famines, and pestilences, and wars, and rumours of wars, and distress of Nations, and their scattering among many Nations shall come upon them; This is so clear by the comparing of Moses and Christ's prophecies, that there needs no more be said of it: So eminent shall be the plagues upon the Land of judah, that (Deut. 29. 22, 23, 24.) all Nations in the world shall ask, Why the Lord hath made it a barren wilderness, bringing forth nothing for the good of man, but even like Sodom and Gomorrah? Now this is the very question this day; in our ears this Scripture is fulfilled, and the answer this day is like that in the Text, Because they forlook Jesus Christ the God of their Fathers, and clavae to the Temple, Ark, and Altar, which in comparison of Christ were but stocks and stones, and in opposition to Christ were abominable, filthy and detestable idols.   

CHAP. VI  
THat these Blessings and cursings are a Prophecy, Deut. 30. 1 puts it out of doubt, And it shall come to pass when all these things are come upon thee, the blessing and the curse; Benedictio & maledictio haec (as Tremelius reads it) that is, the eminent blessings they enjoyed under Kings, and the eminent curses that fell upon them under the Babylonish Tyranny, but the dreadfullest of all under the Roman Monarchy; yet when under this heavy curse Israel shall bethink themselves, and return to the Gospel, The Lord will turn their captivity, and have compassion upon them, and will return, and gather them from all the Nations whether the Lord hath scattered them, ver 3. 4. And the Lord will bring them into the Land which their fathers possessed, and they shall possess it. This is a promise of the restoring of the Tribes to their own Land after they have been captivated by the Roman Monarchy, and driven into all Nations and parts of the world.  
I might draw an Argument from Deut. 29. 29. to prove this, If these revealed things belong to the Jews, and to their children for ever; if the revealed curses under the Babylonish and Roman Monarchy belongs to the Jews and to their children, than the revealed blessings belong to them, and to their children for ever; for surely Gods bowels under the Gospel are not more shut up, then under the Law, but when the set time under the Law for their captivities accomplishment was fulfilled, than God restored them from under the Babylonish yoke; and is his arm shortened, that he cannot, or his bowels shut up that he will not redeem his captives from under the Romish iron yoke? God forbid any Christian should be so sinfully, and obstinately uncharitable as to think so. This Prophecy of Moses clears it to us, that the Jews shall be both converted to the Gospel, and restored to their ancient possessions: observe what Gospel promises are made to them, ver. 6 God will circumcise thine heart, and the heart of thy seed to loveth Lord; and ver. 7. there is a curse upon the Roman Monarchy which persecuted, hated and afflicted the Jews, and to this day hates them; All the curses that are now on the Jews shall fall on the Romish Monarchy: This curse hath in its eye principally the Roman Monarchy; for the promise is this to Israel, ver. 8. They shall return, and obey the voice of the Lord, and do all his Commandments: Now the nature of these Commandments evidenceth to us, that this promise is a promise made under the Gospel; and if so, than the curse must needs be upon the Roman Monarchy; for since the Gospel none have been their enemies comparable to the Roman Monarchy: Who laid waste their Kingdom, destroyed their City, Temple, Magistracy, Government, and sold the people into Egypt, and all other parts of the world for slaves, but the Roman Monarchy? The nature of these commands, for which God 
Quis s●…and is coelos & Meschicho deduxit? quis descendit in abyssam inferorum & ●…duxit Mischicho exmertuis? Syriac. Lectio in Rom. 10. 6. Nè dixeris, i. e. ne incredibil is tibi videatur Incarnatio, & Resurrectio Christi, Chrysost. Pererius, Toletus, Cajtanus, & 〈◊〉 docti, dicunt Mosem ad litteram lequi de Christo et Christi justitiam in Evangelio.  will circumcise the heart of his people to obey them, they are expressed in ver. 11, 12, 13, 14. which verses two of the greatest Prophets that ever were in the world, expound; Christ and Paul: Christ in Luke 17. 21. and Paul in Rom. 10. 6.  
Saith Moses, The Commandments which I command thee this day, it is not hidden from thee, neither is it far off, it is not in heaven that thou shouldest say, who shall go up for us to heaven and bring it unto us? neither is it beyond the sea, that thou shouldest say, who shall go over the sea for us, and bring it to us, that we may hear it, and do it? This (saith Saint Paul Rom. 10. 6.) is a description of the righteousness of faith: and what's that? from Moses his words Paul tells us, 'tis the embracing of the truth of Christ's descension from heaven, in his Incarnation and Sufferings, and of his Resurrection and Ascension; this is Moses commandment, and this Paul in ver. 9 plainly tells us, 'tis the commandment of faith which he and the other Apostles taught, That if thou shalt confess with thy 
* Oris f●…it mentionem quia os nominatur à Mose; alioqui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes partes corporis intelligit. Grotias.  mouth the Lord jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved; so that Moses commandment to the Jews, was Paul's Doctrine to the Romans, therein discovering the Jews error in point of Righteousness from Moses' words in which they believed.  
And hither doth Christ send the Pharisees to learn when the Kingdom of God should come, Luke 17. 20, 21. The Kingdom of God cometh not with outward show, neither shall they say, Lo here, or lo there; for behold, the Kingdom of God is within you, i. e. as Moses saith, in thy mouth, and in thy heart. Christ is a Spiritual King, and the soul of man is his Kingdom: now that soul that subjects itself to Christ by believing, becomes a little Kingdom wherein Christ reigns: then is Christ's Kingdom come, when the soul believes: so that Christ seems to tell the Pharisees, that when the Jews believed, the Kingdom should be restored.  
From all which (for I am too tedious) it appears manifestly, that Moses' command, (for to obey which, God will circumcise their heart, and upon obedience will restore them to their own father's possessions, and bring their curse (which now lies upon them) upon their enemies) is a Gospel command, and was delivered in a Prophetic precept for the Jews to listen unto and obey, when God intends to restore them, and ruin the Roman Monarchy: for since the Doctrine of the Resurrection and Ascension of Christ hath been preached to the would, the Roman Monarchy hath been the grand enemy of the Jews.  
That we may make it more evident, that this Prophecy of Moses' extends to the state of the Jews and Gentiles under the Gospel, we will look into Moses his Song, which (cap. 31. 29.) tells us, is a Song concerning the evil that will befall the Jews in the later days; which song (v. 21.) is to be a Prophetic testimony against the Jews when all the foretold evils shall come upon them.  
In Deut. 32. Moses reckons up in his Song the great blessings that God bestowed upon Israel, and the ignoble and injurious returns they made to God; they kicked the heel against God, cast him off, followed their own lusts, and obstinately persisted in their hardness, and unbelief, so that God was provoked to jealousy by their high contempt, and paid them in their own coin: As the great King of Babylon dealt with his proud Queen Vasti, so God dealt with those insolent Jews, he kicked them out of the Royal Bed the Church, and took in poor bondslaves, captived Gentiles. This of the Jews rejection, and the Gentiles taking in to be a Church, is clearly held out in ver. 21 which Paul expounds Rom. 10. 19, 20. Saith Paul, Did not Israel know? that is, had they no knowledge of Christ when they heard the sound of him went into all the 
* In omnem terram, scilices Romanis Subjectam, exivit praedicati●… Evangelii. 〈◊〉 for 〈◊〉 Evangelii (ut Ambrosius dicit) ad omnes ge●…tes olim pervenerit, licet non praedicatio nec fundatio Ecclesiarum. Omnino audivit Israel Evangelium, omnino cognovit; sed suâ pertinaciâ & obstinatione non vult illi credere, nec obedire. Chrys. Sensus.  earth?  
Paul answers in Moses his words, 
a Ad salutem per Evangelium homines viles vocabo, quos nè gentis quidem appellatione dignamini, ●… judaei; undè vos verecundati ad imitationem eorum provocemini, si sa●…i & sapientes s●…is; sin minus, ad aemulationem & indignationem concitemini, uti reipsâ futurum praevideo et praedico. Hieron, ad Fab. Tra. 42 de mansionibus Hebr.  I will provoke you to jealousy by them that are no people, and by a foolish Nation will I anger you: and then he answers it in Isaiahs' words, Isai. 65. 1, 2. I was found of them that sought me not, I was made manifest to them that asked not after me; this Isaiah saith of the Gentile Church; But to Israel he saith, All the day long have I stretched out my hands to a disobedient and gainsaying people; so that for their obstinacy, hardness and unbelief God cast them out, and took in the Gentiles. I am confident none can deny, but that by these Texts, as Paul expounds them, the rejection of the Jews from being a Church, is signified, and the taking in of the Gentiles to be a Church; which could be in no age of the world but under the Gospel; so that Moses his Prophecy extends to the rejection of the Jews under the Gospel: and now follows the sad effects of their rejecting of the Gospel, Deut. 32. ver. 22. to ver. 26. Famine, and pestilence, and bitter destruction, the teeth of beasts, poison of Serpents, the sword without, and terrors within, and scattering of them into corners; The same which Christ prophesied Mat. 24. and Luke 21. Indeed this song of Moses is, as it were, another Mount Tabor, wherein we find Christ, and Moses, and Paul, and john communing together of the same thing, I mean of the Jews rejection, and the Gentiles reception; of the Jews restauration after their affliction under the Roman Monarchy, and of the Roman Monarchies ruin in their restauration.  
I confess I could heartily wish myself well out of this sacred thicker, wherein I find not so much as the tract of any late Authors, to lead me this way through it, and confident I am, I shall be scratched with the briers of Censure for my labour; yet this I can say to my own encouragement, that I have Christ, and his beloved Disciple john, and his Apostle Paul, to lead me through this old, but unbeaten way.  
I will therefore do no more, or very little more than show the method, and give the parallel Texts.  
1. In Deut. 23. from ver. 22. to ver. 31. there is the Jews captivity after they were provoked to anger by a foolish Nation, that is (saith Hierom) by the Gentiles, who until then, did follow their vain and foolish minds, in worshipping of Idols: Such, in the esteem of the Jews, were as bruits and dogs: these foolish Gentiles should provoke them to anget by believing in the Gospel, and Gods judgements shall follow on the Jews. So that these must be their afflictions under the Gospel; and per consequentem, the very afflictions that to this day they lie under. Parallel with this of Moses is that of Matth. 24. from ver. 15. to ver. 21. and that of Luke 21. 23, 24. Saith Luke, These are the days of vengeance, that all things which are written may be fulfilled. And what are those things written, but even those of Moses, which even word for word as it were, answer to Luke's expressions of ●…engeance, distress, wrath, falling by the edge of the sword, leading away captive into all Nations, and the treading down of jerusalem until the times of the Gentiles be fulfilled; i. e. until the time of the Gentiles tyranny be fulfilled.  
2. In Deut. 32. 29, 30, 31, 32, 33, 34. you have the mystery of the Jews conversion, and the Gentile Roman Apostasy described: in ver. 34. it is said to be hidden and sealed amongst 
Absconditum et figillatum. Montanus.  God's treasures; noting the greatness of this Mystery. Now in that Moses saith, Is not this laid up in secret? it hath relation either to the restoration of judah, which is employed in ver. 29. Oh that they were wise, and understood this! i. e. the cause of their punishment: that they would consider their latter end; the mercies laid up for penitent believing Jews in the later days; for (ver. 30) for the Jews sins God forsook them; and the Romans made a prey of them: but if they would return in their later end to their Rock, which they had set lightly by and forsaken, Deut. 29. 15, 18. then God (ver. 31.) would be a stronger Rock to them in the sight of all the world, then to the boasting Romans, who are Apostates now, and a corrupt vine: and so it relates as well to the Roman Apostasy from the Gospel, which is expressed in ver. 32, 33. Their Vine is worse than the Vine of Sodom, and of the fields of Gomorrah, their grapes are grapes of gall, their clusters are bitter their wine is the poison of Dragons, and the cruel venom of Asp●…. Of these words I shall g●…ve no other exposition then what I fetch from Scripture. Observing this first, before we proceed, that Vine cannot in this place relate to the Jews (as some would have it) but to those their enemies, that shall then oppress them: for (if you please to observe it) their Rock] in ver. 31. and their Vine] ver. 32. relate to each other, and both stand in opposition to [our Rock] ver. 31. But it is concluded on all hands, that [Our] there implies the whole Nation of the Jews, who had God for their Rock, and by their profession owned him so to be. 'Tis granted by our opposites, that ver. 37, 38. are, or at least wise may be meant of the Gentiles their enemies: if so, it will easily follow, that ver. 32, 33. must also be meant of the Gentiles; for there is no disjunctive to be found betwixt them; so that their Vine must either mean the Turkish or the Roman Polity: but I rather incline here to the Romish Tyranny, which was most inhuman.  
Vine signifies both the Head of a Church, and the Church itself: both these you have in one expression, Psalm 80. 8. this Vine signifies the Church of God, brought out of Egypt into Canaan, before whom the Heathens fell: and this also signifies CHRIST, who was brought out of Egypt after the death of Herod; he being Head of the Church, who hath overcome the world, and subdued all the powers therein to be subservient to his glory and his Churches good. Now there is God's Vine, and the Devil's Vine; there is the Vine that Gods own right hand hath planted, and there is the Vine of Sodom which is of the Devils planting, which grows in the fields of Gomorrah; both these Vines have grapes, and clusters, and yield wine: there is in God's clusters red wine, wine which maketh glad the hearts of the sons of God: but there is in the Devil's Vine bitter clusters, and poisonous wine, the wine of Dragons▪ and no wonder here Moses his Vine yields the wine of Dragons, for Revel. 13. 2. the vine is of the Dragons planting; He gave him his Power, and Seat, and great Authority. Here we take Vine for the Head of the Church, i. e. of the Apostate Church of Rome; and so the Pope is this Vine of the Devils planting, as the next significant word expresseth; for Moses by Vine of Sodom hints to us the place where this Vine shall be set, and that is Rome; for Rome is called Sodom (say the Learned) from Revel. 11. 8. where (when the Witnesses are slain) 'tis said, they lay in the street of the great City which spiritually is called Sodom: i. e. in one of the Kingdoms (not all the Kingdoms) subject to Rome, which is this Sodom. So that by Vine of Sodom is meant the head of the Church of Rome. 'Tis questioned whether Sodom relate to the Street or City? If to the Street, then how comes the place where the Witnesses are slain to be a Sodom? 'Tis answered, Antichrist and his followers make it a Sodom; and from such accidents it is usual in Scripture to change the names; as 2 King. 23. 13. There Mount Olivet, whose proper name is Har Hammishcha, Mount of Unction, is by reason of the Idols Chemosh and Molech set on that hill, called Har Hammashchith, the Mount of corruption.  
3. Or, Vine of Sodom] as it signifies a Church, so it may signify the great apostasy and general defection that that Church hath made. The Vine, and Grapes, and Clusters, and Wine and all are mortal and deadly poison. The wild Vine (2 King. 4.) is rank poison; and such is the Church of Rome this day; it is become the degenerate plant of a strange Vine. Moses sets the Roman Church forth (as john) under the representation of a Vine, as in Revel. 14. which Vine the Angels pray the Lord Christ to cutdown; which ver. 18, 19 he doth with great fury: and in Revel. 17. where 'tis Rome's great Vintage time, then when she is near her ruin, there she comes with a golden cup, which she holds out to all: and what is in it but the juice of her own grapes, full of the filthiness of her fornication? This Revel. 18. 3. is that wine of fornication which she hath made the Kings of the earth drunk with.  
So that by the wine of Dragons, and the venom of Asps, is meant the Blasphemies, Idolatries, Heresies and Abominations of that degenerate Vine the Church of Rome: for of the Roman Monarchy near its ruin Moses prophesies, as we shall make out: and now it only stands upheld by the Papal polity, which every sober, judicious Christian knows, is the most idolatrous, blasphemous, heretical, venomous Government and Power against the true Church, both in its Head and Members: And of this doth Moses prophesy the destruction, when the Jews shall be converted to the Lord Jesus, and united into one body with the true Church of Gentile gospelers.  
Thus have you Moses in this prophetic Song of his setting forth  

1. The Jews rejection of the Gospel, and their captivity under the Romans as a punishment for their Apostasy.  
2. The mystery of the Jews conversion to the Gospel in the latter end, and of the Roman Churches Apostasy from the Gospel.  
3. Now follows in the third place the signs of the grand Apostasies finishing, and the Jews conversion; for the ending of one i●… the beginning of the other; the ending of the Apostasy is at the beginning of the Jews Conversion, ver. 36, 37, 38. Ver. 37 and 38 I take to be blasphemy of the Antichrist (as in Dan. 7. 25.) [And he shall say:] I cannot see how this can be meant of God, (as sóme would) but Antichrists boasts, Where are your Gods? i. e. your Magistrates: What's become of your Cause, your Covenant, your fasting and praying? where is that God in whom ye trusted? At this blasphemy of Antichrist, in the next verse, ver. 39 God riseth up as one jealous of his honour, and saith in answer to Antichrists boasting, Behold now, I, even I am he, etc.  
4. There's the coming of Christ to ruin Antichrist, finish this Apostasy, and convert the Jews: ver. 39, 40, 41, 42.  
5. a Hallelujah throughout the Gentile Churches, with and for the Jews conversion, ver. 43. the reign of Antichrist, and the finishing the Apostasy; parallel with Rev. 19 and Rom. 15. 10. where Paul tells us plainly, that there is a day to come when the jews and Gentiles shall rejoice together; which is not yet come.   
In ver. 36, 37, 38. there are two signs of the Jews conversion; the Gentile Church's resurrection, and the ruin of Antichrist and the Apostasy, 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 ruin of these later is the establishing of the two former.  
The reason why the Prophets ofttimes join the true Gentile gospelers and the Jews 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, join 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 sign 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 Church's Garrisons 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 ruin his enemies, and restore his Church: then will God judge for his people righteous judgement; for (Dan. 7. 26.) The judgement shall sit, and repent himself for his people's long and sore affliction. Yet how may we take up Isaiahs' lamentation this day, Who hath believed this report? or to whom is this Arm of the Lord revealed? The unbelief, the timorousness, the profaneness, and the most abominable Apostasy and Antichristian compliance of Christians at this day, in this Kingdom, under these dispensations, makes me believe that God hath yet some more dreadful 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 Prophetic promise, so much as to raise his hopes, but even sinks by despondency under the sad dispensations of God upon his Church, or else feeds his hopes with the husks of humane helps, as if Armies or Navies could bring about these things, as if Christ stood in need of Belial in the accomplishing of his glorious Prophetic 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 sign of the approaching of Antichrists ruin 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 engagements 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 Prophetic Song of Moses, is the coming of Christ the Lord, to ruin Antichrist, finish the grand Apostasy and the heads thereof, and convert the twelve Tribes to the Gospel, from ver. 29. to v. 43.  
When Antichrist had bereft 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 Church's 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 Prophetic 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 Judgement, by Christ coming to deliver the poor Jews, and to bring trouble upon their enemies. 'Tis resembled to the Resurrection; so Ezek. 37. the Holy Ghost sets forth the Jews restauration after the Roman captivity, under the resemblance of raising bones that have long lain in the grave, taking flesh upon them, and living, and becoming mighty and terrible: and no wonder the Prophet compares the Jews 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 reigning 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 die, they shall die unto the Lord; whether they live or die, 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 
Parallel with this text is, that Mich. 5. from ver 6. to ver. 15. The scope of the whole Chapter being a Prophecy, foretelling the glorious effects of the seventh Trumpet.  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 add the three following, and with them compare Revel. 10. 5, 6, 7. (the Text that sent us to this Chapter, and now concurs 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 Jews? hereupon, ver. 7. Daniel sees him whom Moses and john by the eye and ear of Prophecy 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. Rom. 11. 25. speaking of a mystery, and the end of that mystery in the Particle [until] sent us to Revel. 10. 7. which Text telling us this mystery, and the finishing it is revealed to the Prophets, it sent us to Moses, where Diut. 32. we have found the mystery, which Moses so calls ver. 34. and the finishing of this mystery, in ver. 40. 41, 42, 43, which have sent us to Daniel 12. 7, 9 where there is the same expression and the same matter; in ver. 9 it is closed and sealed up, and thence comes the word mystery; in ver. 7. you have the mystery itself, and that is the accomplishment of the scattering of the power of the holy people: By holy people (I conceive) is meant the true Believers that follow the Lamb in the Wilderness, and also the Jews which in daniel's time were the holy people, the only Nation that God set his heart upon; now the accomplishment of this scattering implies the ruin of their enemies; and this shall be, saith daniel's Angel, but for a time, times, and half, and then all these things shall be finished; now though we know not well how to begin this time, nor how to count it, yet we know when it ends, and the effects of its end: The time when it ends is Revel. 10 7. At the sounding of the seventh Trumpet, about which time ver. 3. compared with Host 11. 10, 11. Ephraim, i. e. the ten Tribes, shall trembling run from the west, and as a bird out of Egypt, and as a dove out of Assyria (as Doves to their windows) shall they come from the South, West, and North, and be planted in their own Land: and when is this? Rev. 10. 3. with Host 11. 10. tells us, it shall be when the mighty Angel cryeth with a loud voice, as when a Lion roareth; or as Hosea hath it, When He shall roar like a Lion: [He] i. e. eminently he, the Lord, the Messiah, the Saviour of all that trust in him, shall spiritually roar in the consciences of the Elect, and dreadfully roar upon his implacable enemies, as joel 3. 16. expresseth, and Matth. 24. 29, 30 comprehendeth: [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] as Critics observe, signifies the roaring of a she Lion, a Lioness, Rev. 10. 3. to which Hosea alludes cap. 11. 10. in his metaphorical expression, as when the Lioness roars, the young ones her Whelps come running to her both for safety and for food: so shall the Church when God at the second woe-Trumpet's passing, and the thirds coming shall utter his loud voices, than those filii maris, as Hierom and Tremelius translate, or filii aquarum, as the Septuagint translate it; we translate it, the children from the west, because the Mediterrane Sea was west from the Prophet; but it may signify God's Elect people in the Islands of the Sea, shall fly to their rock, and take safe Sanctuary in Christ. But so much by the way on the Text: We proceed.  
The effects of the end of this mystery, are the finishing of the Gentiles Tyranny over the holy City and holy people, Dan. 12. Rev. 11. Rom. 11. Deut. 32. and the raising up of the distressed Jews, together with the raising and establishing of the Witnesses, and the repairing and enlarging of the Gentile Church: Therefore Moses concludes this Prophecy as Paul and john conclude theirs, with an Hallelujah to God, ver. 43. Rejoice O ye Nations with his people, for he will avenge the blood of his servants and will render vengeance to his adversaries, and will be merciful unto his land, and to his people; with such an Hallelujah doth john conclude his Prophecy for the downfall of Rome, the head of the Apostasy, and the raising up of the Witnesses to the Throne; in cap. 19 there are five times Hallelujahs sung in the Church, and for this that Antichrist was dethroned, and the grand Apostasy with Rome the head of it, ruined; and that now Christ had recovered the Throne again: In Rev. 12. Constantine threw the Devil out of the Roman Throne, and it being possessed by Christian Emperors became God's Throne; but then came the Beast with the seven heads and ten horns, which rose out of the sea, Revel. 13. 1. and dispossessed Christ and his Officers, and drove them into the wilderness; but now comes Christ and ruins the Popedom and Antichrist, that is his main prop, and then Christ by setting up of his dethroned Witnesses, is said to reign. This dethroning of the Popedom of Rome, and destruction of Antichrist, are by Jesus Christ in his Prophecy Mat. 24. set forth in the same expressions as the fall of the Pagan Emperors is by Constantine, for as it is said, Revel. 6 12, 13. The Sun became black, and the Moon as blood, and the Stars of heaven fell in that grand and glorious revolution of the Polity of Rome by Constantine, in casting down those red Dragons from the Throne, which is called heaven: So in Mat. 24. 29. this last grand and glorious revolution of the Polity of Rome in the ruin of the Popedom, is called the darkening of the Sun, and the eclipsing of the Moon, and the falling of the Stars from heaven; and then shall appear the sign of the Son of man, and then the Tribes of the earth (i. e. the Jews) shall mourn, i. e. over him whom they have pierced; for Luk. 21. 28. This is the time of their redemption: And so far as I can find in Scripture, and from this verse of Luke, the great sign that the Jews shall have whereby to know that their Redemption is near, is the downfall of the Antichrist, the ruin of the Polity of Rome the head of the grand Apostasy, and the raising up of that, or those three national Gentile Churches out of their sad and low condition by the raising up of the two Witnesses which by Antichrist were slain: The slaying of the Witnesses must be a thing published through the world, and truly I believe the sound of it is gone throughout the world already. But no more of this in this place, since it falls rather under the discourse of the Antichrist, which is the next thing to be treated on: So much of the grand Apostasy, its beginning, rising, continuance and ending.    

Of the ANTICHRIST, The third Part.  

CHAP. I.  
THere are four grand Controversall Prophetic points, which are as yet unresolved amongst the learned of the ●…hurch: that of the grand Apostasy; that of the being, slaying, and rising of the Witnesses; that of the Antichrist; and that of the Conversion of the jews.  
1 From that of the grand Apostasy there arise many doubts, as whether there be any one particular head of it, or more than one? Who that head or heads are? When the Apostasy begins? What this grand Apostasy is? And when it ends?  
The most of these we have in our touch upon the grand Apostasy hinted▪  
2 The scruples that arise about the jews Conversion, are: Whether it shall be? When it shall be? How it shall be? Whether they 〈◊〉 be restored to their own Land, and ancient Civil Go●…? Whether all the Tribes or only judah shall be converted? ●… cannot tell whether these questions will come within my l●…ttle ●…ircle at this time.  
3 That of the Witnesses, which affords us these doubts: Who they are? Where they are? What is meant by their slaying? When they shall be slain? Who shall slay them? What their rising is? And what shall be the Consequents of it? Whether their rising be at the seventh Trumpet, or the Earthquake which slays the 7000, be that Earthquake which slays the Antichrist and puts an end to the Apostasy? Some of these will fall within my compass.  
4 From that of the Antichrist, Questions may be raised ad infinitum: chiefly these▪ 1 When he is to arise and appear? Whether (as Brightman saith) assoon as the Pagan Emperors were dethroned, and Constantine possessed the throne, or (as Bellarmine saith) when the Roman Monarchy is to be ruined? 2 Where or in what part of the World must the Antichrist appear? Whether (as Downam and Brightman say) in Rome, or in jerusalem, as the Papists say? 3 Whether Antichrist be past, as Brightman saith, or yet to come as Bellarmine saith? 4 Whether he be the seventh head of Rome? 5 Whether he be one single person, or a Kingdom, as some affirm? Whether he be the head of the general Astasie, as Calvin saith, or whether he be the Apostasy itself, as others affirm? So many of these Questions as fall within the reach of the texts I am to handle, I shall endeavour to resolve.  
These nine following Verses of Paul's, are a large and full discovery 
Haec est revelatio Pauli de adventu Antichrist●…. Jac. Fabrus Stapul●…nsis in Locum.  of the Antichrist, as the most Interpreters acknowledge.  
Quest. It may be asked, why Paul should say so little of the Apostasy, and so much of the Antichrist?  
This question only I will answer, and then proceed to the words in the text.  
Answ. I answer, Paul here follows the method of all the holy Prophets that Prophesy of the Antichrist. For Daniel in the seventh and eleventh Chapters, makes a larger description of Antichrist that riseth in the end of the Roman Monarchy, then of the Roman Monarchy itself, and Christ himself in his Prophecies, Matth 24. speaks more of the time of Antichrist's appearing then any other, and so john in the 11th Revel. and 13th and 17th describes Antichrist more largely than the Apostasy: and the reason (as I conceive) is because the Holy Ghost knew the Apostasy would be obvious to the sense of every Christian, as what is more clear than this of the Apostasy of the Eastern and Western Churches. But now the Antichrist, by reason of his subtlety and successes, and goodly pious pretences would not be so easily discerned: therefore it is so much is said of him.  
2 The appearing and the destruction of Antichrist in the Church, is the great ensign that God hangs out to the World, that the day of the Jews redemption, & the Gospel-Churches deliverance draweth nigh. Then the grand Apostasy is drawing to an end, and the mystery of God is ready to be finished, then is Christ at the door coming forth on his white horse, Revel. 19 to cloth all his Saints in white, and to take off from off the back of his two Witnesses the filthy garments, their sackcloth; and to put Priestly robes on his joshua, and to set his slain Witnesses in the 
●…ach. 3. 3, 4, 5.  throne, Revel. 11. and Revel. 20. and Da●…. 7, 27. to give the dominion to the Saints. Then is Christ coming on the white cloud (Revel. 14. 14.) with a sharp sickle in his hand, to reap the vine of the earth. Then do the horns appear in his hand, and the mystery of his power is then revealed: then shall the Vision, (that is for an appointed time to be silent,) speak to them that wait for it, for it will speak peace, and salvation; and to the enemies of the Church eternal ruin: then is that one day come, which is known to the Lord, Zach. 14. 7 the evening of which day shall be light assuredly to the Church of God, and ruin to her enemies.  
Then is the Lord▪ coming to smite with his sore, great, and strong sword Leviathan, the Serpent crossing like a bar (i. e. Antichrist) and slay the Dragon in the Sea (i. e. the Popedom, the beast of the Sea) say 27. 1, 2. and then shall the Church have 
Joel 3. 14, 15, 16, 17, 18.  a Song of the Vineyard of red Wine sung unto her. Then is God ready to darken the Sun, and eclipse the Moon, and cast the Stars from Heaven, and shake the powers of Heaven, Matth. 24. 29. that is, ruin the Roman Monarchy; and then will the Lord Christ gloriously manifest himself to the twelve Tribes, that he is their Messias, and they shall weep and mourn for that they have crucified him; in that day the Vision shall be writ so plain, that he chat runs may read it. That which was a Mystery before is now made plain, it seems to me to be parallel with Revel. 17. 5, 7, there the Mystery is writ on the Woman's forehead, so plain and open, that every body might read it. At this time (saith Habakkuk 
Habak. 3. 4. Habak. 2. 2, 3.  2. 4.) The just shall live by faith. i e. the jews that look for salvation & justification, shall come in unto the Gospel, & no longer seek for righteousness by the Law, but by faith in Jesus Christ. This text Paul quotes, Heb. 10. 37, 38. Paul tells the Hebrews, that Habakkuk's Vision is yet for a little while concealed, i. e. Christ their▪ Messiah hides himself from them, but he will come, and they shall live on him by faith: this Vision of Habakkuk's sealed is the great Mystery of God to be finished. And therefore o ye Noble and ancient people of Israel, look about you this day, look into your own Prophets, in whom you say you believe; and see whether their words are not fulfilling in your eyes and ears this day; you have negligently lost one glorious day, for which you have lost your Nation, Government, & Temple▪ you would not hear your Messias voice, but hardened your hearts against him in that day. Yet comfort yourselves, & let me comfort you blinded, as that blind man was comforted when Christ passed by him, Be of good comfort▪ his bowels that have been long shut up, are yerning after you; he is coming this day to you, and he calleth for you by name, Luke 21. 28. and when these things begin to come to pass when ye see the Antichrist to appear in the World, (the sign of whose appearing is that his great and prodigious act of slaying the Witnesses) whose destruction will be suddenly after his appearing thus; then look up, and lift up your head, look up with faith, and lift up your head with hope, for your redemption draweth nigh Be not faithless, but believe: Behold, he cometh with Clouds, & every eye shall see him, and they also that pierced him; you o jews, that pierced him, shall by the eye of faith see him, and all the kindreds of the earth; i. e. all the families of you, wheresoever scattered upon the earth, shall wail with a godly penitential heart (as your Prophet Zachary 12. 10, 11. hath foretell) 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 than my life) draweth nigh; we shall proceed to set forth the great foregoing sign of Christ's coming to this glorious work, and that is the appearing and con●…ounding of Antichrist. Now he doth appear, but men doubt now whether it be the very Antichrist or not (though every mark is written 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 Christ's 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 God's dreadful hand on him and his followers, that that is the very Antichrist whom the World adored for a Saint, and wondered 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 sinfulness 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 bottomless pit; note the time when the Antichrist (for this is he) is to appear in the Church: it's at the end of the Apostasy, 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 Kingdom, the Roman Monarchy, which must necessarily be about the end of the Apostasy. 
The sin of Antichrist what?   
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 than the first, that is, in his Successes, in his tyranny, and absolute lawless power, 
Et alius consurget post eos, & ipse major erit prioribus, & tres reges humiliabit. A. Montanus.  than 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 lawless one; from hence,  
Thirdly, Daniel tells 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,] 
Tres Reges deprimet. Trem.  or with Tremelius [he shall depress])  
Alas! dear son! ●… he is now that sacred mark that this Antichrist prepares his arrows against ●… How is he on the Stage, me thinks already falling as a prey into the monstrous jaws of this cruel beast, who cunningly hath set n●…s to catch his royal feet in! nets which are not yet discerned, but will shortly manifestly appear, 'tis to be feared to his●… overthrow. But I trust God hath chained Antichrist in a shorter chain.  
By three Kings may be meant three Kingdoms, and then o ye Witnesses of the Lord, that bear the royal Ensign of the Lion of the Tribe of judah, the Lord Jesus, the mighty Monarch of the World, against Antichrist, in the midst of this your bloody combat, look up with boldness and courage, and lift up your eyes, for your redemption draweth nigh: stand fast, quit yourselves like men, receive not the mark of the beast, no●… his name, nor the number of his name; behold, the Lord is at hand, whose glorious coming shall be to the sudden and final ruin of Antichrist.  
Fourthly, this Antichrist (saith Daniel) shall speak great words against the most High, and wear out the Saints of the most High; by which 'tis evident that Antichrist tyrannizeth in those 3 Kingdoms, 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 ruin them (as Montanus reads it) in destroying the fundamentals of Government in Church and State, and blaspheming against the Statutes 
Et Sanctos altissimorum abole●…it. Montan.  of God and his Ordinances, and promoting and upholding desperate blasphemers against the Lord: therefore, Revel. 17. 3. he is full of names of blasphemy. 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 Paul's words. 
Sicut Christus omnis justitiae homo, ità ille (Antichristus) totius peccati homo. Bruno C●…rthus. Gloss. Aquinas, cum multitaliis. Sicut Christus melior omnibus sanctis, ità Antichristus pejor omnibus malis. Aquinas. Invadet Imperium Antichristus ac dominabitur titulo justae possessionis, ac verae pietatis, sed ubi revelari eoeperit publicè, his notis ornabitur quas Apostolu●… hîc ei tribuit (viz.) homo peccati, filius perditionis. Aret. Homo peccati, i. e. totaliter peccatis deditus, ex peccato & scelere constatus. Aquinas. Zanchius. Peccator ille sceleratissimus. Tirinus.   
Bruno Carthus●…anus conceives, that he is called the man of Sin, in opposition to Christ; because, as Christ is that man of all righteousness, so is Antichrist here the man of all unrighteousness; in this he brooks his name.  
Aretius' on this place, seems to me to write his History; he tells us, that he is called the man of sin, because he is the protector and patron of gross sins, he tolerates idolatry and rebellion, he invades Kingdoms, 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 publicly (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 groundwork 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 villainies with him.  
Thus you have the multivarious expressions rather than opinions of the sin, wherefore Antichrist is called the man of sin. But before we proceed we must say something of the man, because there lies the great difference betwixt the Protestants and the Papists, and betwixt Protestants and Protestants.  
It is the opinion of all, that this man of sin is the Antichrist; 
Est multitudo aliqua, & diversi sibi invicem succede●…tes, qui unum quodammodo Antichristi vastum corpus efficerent. Hyperius.  but what this Antichrist is, is that which is much controverted.  
Very many of the Protestants do hold, that Antichrist is not one single person; but a certain Polity or Kingdom, wherein there is a succession of persons governing: Brightman saith, the Antichrist must be understood of a wicked Kingdom. Calvin saith, that the Antichrist is the head of the Apostasy, Ergo no one single man; but we deny his Antecedent, for it will never be proved from History or Scripture, that ever any one Government, City, or Polity was the Head of all the Churches that apostatised. Neither doth the Scripture say any such thing of the Antichrist, but the contrary, as we shall show hereafter. We only give this as a true and full answer to his argument, that there is not a word of Scripture in all the Bible, to prove that the Antichrist is the head of the grand and general apostasy; but for brevity sake, we'll only give you Brightman's strange opinions of the Antichrist: for him do the most Protestants follow. I have briefly collected them thus. 1 Antichrist (saith he) immediately after the ruin of the Roman Empire, appeared in the Roman Throne, and 
Ve●…y much of this we may find in learned B Down●…m de Antichristo.  made that his seat. 2 That Antichrist is a wicked Kingdom, and no single person. 3 That the time of his coming is past, and not to come. 4 That the Antichrist is to reign no where but in the City of Rome. 5 That the Antichrist is the seventh head of the beast which reigns after the Emperors in Rome.  
A man needs go no farther than his own arguments to fetch fire enough, to turn into vapour and smoke each of these gross mistakes which have no Scripture for their bottom; for the present, this shall be all the confutation (which is enough to that ingenuous Reader, who peruseth him seriously) that we shall give, because we have work of more consequence to follow, which will reach him fully.  
The Protestants (both Lutherans and Calvinists) affirm that Paul speaks of the Antichrist in 2 Thes. 2. 4. which exalts himself above all that is called God, and that he as god sits in the Temple of God, showing himself that he is god. This say they, is the Pope. By the Temple of God they acknowledge (as all men must) that it is the Church of God. Observe now how Bellarmine 〈◊〉 this with an argument ad hominem, thus:  
Arg. If the Pope of Rom●… sitting in the Church of Christ be 
Si 〈◊〉 〈◊〉 nus sit A●…christus 〈◊〉 in Ecclesia Christi, t●…c Lutherani & Calvinist●…, & 〈◊〉 ab Ecclesia q●…e Papa est 〈◊〉 sunt, extra veram Ecclesiam Christi ver santur; nam Ecclesia Christi una tantùm esse potest, sicut Christus unus est. Confirmant autem Lutherani & Calvinistae Papam Romanum esse Antichristum; Ergo. Bellarmin. de Rom. Pontif.  Antichrist▪ then the Calvinists & the Lutherans, & as many as have forsaken the Church under the Pope, are out of the true Church of Christ, for the Church of Christ can be but only one as Christ is one▪ But the Calvinists and the Lutherans do affirm the Pope to be Antichrist: Ergo they have left the true Church.  
If this text be meant of the Pope of Rome, then do I not see how Bellarmine's Argument can be answered. This Argument of his is to this day not clearly answered, notwithstanding several answers I have read of Brightmen and B. downam's, two learned Protestants.  
This is an undeniable truth, that the Antichrist shall arise in the midst of the purest Church in the world, even when it remains pure, therefore (Dan. 7.) 'tis said, He shall wear out the Saints, and change their customs and laws; by which it appears, it is the true Church in which he appears; and that Church (by their customs and laws) is a national Church; where should the two Witnesses be but in the true Church? and where then should he arise that slays them but in the true Church? look not for Antichrist any where but in the midst of the true Church, and at that time (and not before) when the Witnesses have finished their testimony; in that place, at that time, look for the Antichrist. But that time is not immediately after the overthrow of the Roman Pagan Emperors, n●…r ●… the City of Rome▪ as is evident from Revel. 12. let not the Reader think I plead any thing for the Pope or the Church of Rome, because I do confidently ●…ffirm that the Popedom is not the Antichrist, nor Rome the seat of Antichrist, as learned B. Downam would make it, lib. 10. de Antichristo, cap. 3, 4. I do fully agree with him, that Rome is mystical Babylon, and the Popedom the whore of Babylon; but all this makes not the Popedom the Antichrist, nor mystical Babylon the seat of the Antichrist which slays the Witnesses, as he would have it, lib. 1. cap. 6. it makes the Popedom the beast with seven heads and ten horns, Revel. 13. 1. but not the beast of the earth, Verse, 12. nor the beast of the bottomless pit, Revel. 11. 7. which is the Antichrist Paul here describes. We will not do the Church of Rome that honour, to make it the Church where Antichrist usurps and tyrannizeth; for that Church, where Antichrist is revealed, is the purest Church; 'tis the true Church that hath good laws and customs, else Antichrist would not think to change them: we say, and can prove it, that the Church of Rome is an apostate, degenerate Church, full of all manner of abominations and filthiness, the mother of Harlots; all this the Scripture saith of it, 
Vide Dounam de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romanae Ecclesiae, lib. 5 cap. 2, 3, 4. 5.  and much more. And we do affirm this of the Pope and Popedom, that the Pope is that Star of the Roman Church fallen from heaven to earth, i. e. as eminent an Apostate Churchman as ever can be in the World, and by his hellish, bottomless pitpolicie is got to be the beast of the Sea with seven heads and ten horns, full of Blasphemy. We will grant him the greatness of being that monstrous head of the Western Apostasy, and this the Scripture saith of him; but to affirm, that the Pope or Popedom is the Antichrist that shall arise when the Witnesses have finished their testimony, and shall slay the Witnesses, or the little horn in Daniel, rising after the ten horns, or the man of sin sitting in the Temple of God, then to be revealed, when that which did let is removed, all the learned men in the world shall never make me believe; and therefore let not the Papists think their Champion hath won the day of the Protestants, because he grounds an argument upon their mistakes; no, for we deny that the Pope is the Antichrist that slays the Witnesses, and yet we do affirm, that the Popedom of Rome, and those that have possessed that usurped charge make the beast with seven heads and ten horns, which drove the Witnesses into sackcloth, and into the wilderness, they drove the woman, the true Church into the wilderness, into her place, and what place is that? but where the Witnesses finish their testimony, and are slain by the Antichrist, who reigns only so long, as the Witnesses lie dead, which is but three years and the half 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 Devil; but the most learned confute this, affirming that he is a man acted by the Devil, not a real Devil, that he is one single person, not only 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 daniel's interpretation, can be but four years and a half in probability at the most; the like doth Revel. 11. say of the Antichrist.  
Several of the Papists make two Antichrists; the one apparent 
Jacobus Fabrus Stapulensis in Locum.  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 Christ's coming to Judgement▪   

CHAP. II.  
THe greatest scruple about Antichrist ariseth from 1 john 2. 22. Who is a liar but he that denieth that jesus 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 
Object.  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 
Sol.  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 signs, 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 spoke 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, hypocritical 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 jesus 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, unnatural revolt from ones lawful Prince, accompanied with such malice against his person, that they rest not satisfied but in his blood and utter destruction▪ Thus the Jews are said to deny Christ: and in Heb. 11. 24. it is used after such a sense, Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he refused to be called the Son 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 jesus 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 jews are the Antichrist: and therefore we must look for some further meaning in these words.  
He denieth that jesus is the Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the anointed. He (as much as in him lies) rebels against, and destroys Christ, that destroys the Offices of Christ; but the Prophetical, Sacerdotal 
He that resisteth the Ordinances of God, resisteth God, R●…m. 13. 1, 2. and from the Lord shall receive his judgement.  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 Deity on earth, is said to deny the Deity, both the Father and the Son, all Supremacy.  
Herein he speaks great words, (saith Daniel) against the God ●…f gods. So that that which gives the esse forma●…e to the Antichri●…t 
〈◊〉. 〈◊〉.  is the s●…aying of the Witnesses, and exa●…ting himself above them; as these with other Texts make it manifest. Or thus (in Christ's own words) the Antichrist denies the Father and the Son, in separating from the Ministry of Christ, 1 john 2. 19 That's the great mark of Antichrists followers, who in despising the Ministers sent by Christ, despise both the Father and the Son, and in rejecting of them reject the Father and the Son, Matth. 10. 40. Luke 10. 16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that se●…t me, i. e. both Father and Son.  
And thus you have him set forth under the title of the man of the sin, in plain terms, the murderer 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. 

Perditus est quia à Christo deficit, & perdit, quia alios à Christo abstrahit. Gualther. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ex Oecumenii & Arethae Expositionibus collectis, p. 732. Ita Aretius in locum.  
Homo peccati, filius perditionis prius peccati deinde perditionis aptissimè, peccatum enim perditionis causa. Estius in locum.    
He is passively so (saith Gualther) because he apostatizeth from Christ. And he is actively the son of perdition, because he causeth others to apostatise from Christ. The selfsame 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 ruin.  
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 perdition, in regard of his nature and quality; as also in regard of the time of his appearing; he is the son, this correlate term implies a father; now we shall find his father, if we look but out of what womb he came, Revel. 11. 7. he came out of the bottomless pit; & who hath the power or key of the bottomless pit, but the Star fallen from heaven? Revel. 9 1. and that is generally by the learned'st Protestants concluded to be the Popedom, who after it had opened the bottomless pit, and let out all its locusts, those monsters that poisened Nations, and caused the Western Church so foully to apostatise, (for that's the meaning of the 10 first verses of Revel. 9) the last that appears is (v. 11●…) a King, whose name is in Hebrew Abaddon, and in Greek Apollyon, that is to say, a destroyer. This King most probably is the Antichrist, the son of perdition: and my grounds are for it, because (as I said before) his original is one and the same that Antichrists is, his end is the same, his titles are the same, and the time of his appearing is at one and the same time: a word on each. 1 His original is the same; in Revel. 11. 7. he is the beast of the bottomless pit. 2 His titles are the same; for here he is also called King, and so (Revel. 11. 7.) [beast] implies, as Revel. 17. 8. there the same beast which ariseth out of the bottomless pit is called the eighth, (that is, King, say the learned) so that his titles are the same. 3 His time of appearing is the same▪ for here he appears the last viper of the Popedom of Rome's hatching; and so he appears in Revel 11. 7. after the witnesses have finished their testimony: and in Revel. 13. after the beast of the Sea hath tyrannised in his day: and in Revel. 17. he is called the eighth beast, bearing up Rome, when she is going to ruin; and Daniel 7. calls him the little horn, the last which riseth up after the ten. It is supposed by some, upon very good grounds, that that King Apollyon, Revel, 9 11. is brought in abruptly there, or should be within a Parenthesis, as not relating to the next following verse, but set down in the end of the Vision of the Roman Apostasy, to note, that this King Apollyon is to appear in the latter end of the Apostasy, being the Antichrist that slays the Witnesses, therefore Apollyon: & the eighth King, Revel. 17. therefore King Apollyon; & he is to go to perdition at the great battle, Revel. 19 therefore Abaddon. 4 His end is the same, for in Revel. 17. 8, 11. there twice he is said to go to perdition; and twice mention is made in Dan. 7. of the destruction of the little horn, which is the same beast; now if this King be the Antichrist, than Paul's son of perdition hath the Pope for his father: and hence peradventure he is called the son. This son of perdition may well be called the son of the Pope, if we look to the resemblance that is betwixt the father and the son.  
The Pope, the father, pretends to exceeding much piety and godliness; and so doth the Antichrist, the son; therefore the Antichrist is called the false prophet, and Paul (2 Thess. 2. 9) calls him, that person that comes with power, and lying wonders, and signs, and all deceivableness of unrighteousness; insomuch, that if it were possible, the very Elect would be deceived by him▪ and his followers: and then in his tyranny over the Saints he much resembles his father the Pope; for the Popedom drove the true Church out of Rome, which was once the purest Church, and the famousest in the World, and drove it into the Wilderness, and caused the Witnesses to sit in sackcloth, that is, in the poorest, lowest, vildest, and most abject state. The Popedom secluded the Emperors of Rome from their right of Dominion in Rome, and hath made them sit in sackcloth: mistake me not; for by the Emperors of Rome I do not mean the Emperors of Germany, no; they are as eccentric and as unlawful in their constitution, as the Pope himself, who is Pope by the election of his own creatures; there will be found in the world one day one that hath a lawful title to the Empire by succession, whose predecessors had their title founded upon a lawful Conquest. Now, as the Pope the father (together with the Eastern Apostasy) drives the successors of the lawful Emperor of Rome into the wilderness, which is the true Church's place (observe that Revel. 12. 14.) so in that place the Antichrist slays the witnesses; that is, the lawful anointed ones of God, who finish their testimony to the truth against the grand apostasy and usurpation of Rome: and after he hath slain them, usurps their power and authority: just like the Pope, when he had driven the Emperor out of Rome, seated himself in his throne and authority, and trampled under feet the Ministry of Rome, that neither Synods nor Censures of the Ministry were of any force, except such as were of the Usurpers faction, and cried him up for a Saint and a petty god. Herein the Antichrist, the son, is also like the Pope, his father. Hence from the resemblance of their tyranny in Revel 13. 12. the beast of the earth, (which is the son of perdition Paul here mentions) is said to ex●…rcise the power of the first beast before him.  
Or he may be called the son; because, as a son is born to be a support to his father in his old age; so is this son of perdition destinated to bear up Rome in her old age, when she is near her grave, going down to destruction Hence the Antichrist is seen to carry Rome, (Revel. 17. 7.) the woman with seven heads and ten horns: when (v. 1.) her judgement is seen in a vision; whence I conclude, the Antichrist riseth long after the ●…ope, and doth at that same time appear in the world, when the Judgement of Rome is near at hand, 
Non solum omnium Patrum sensus, sed ●…otius Ecclesie consensus.  & this is the opinion of the most of the Fathers; for john in Revel. 11. 7. sees not this bettomless pit beast until the Witnesses had finished their testimony, nor doth he see the beast of the earth (which is the same beast of the bottomless pit) until (Revel. 13. 10, 11.) the beast of the Sea, which had led captivity, was going into captivity, and then appears the beast of the earth, and up comes his new Government and Tyranny.  
Nor is the beast of the bottomless pit (Revel. 17. 8. which is the eighth (Verse 11.) seen carrying the woman with seven heads and ten horns, until the judgement of the great Whore is seen, Verse 1. so that there is great ground to believe that this son of perdition ariseth after the Apostasy, and appears in the World about the time when the Apostasy shall be ended, that is, when God shall throw down those usurpers in the Churches, and usurpers in those States which have been the cause of the Apostasy, when God shall ruin all those irregular Orders (as I may justly call them) in the European Churches; and a●…l those tyrannical and false Governments, which are got into those States which profess 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 nearer to the literal and general sense, and (as 'tis conceived) to that which the Holy Ghost alludes unto. The Antichrist is called the son of perdition, by way of allusion to judas, who is 
Grotius.  called the son of perdition, john 17. 12. which gives us this notion, that as there arose a son of perdition to betray Christ the lawful Monarch of the jews, and hereby brought a dreadful curse upon the Church and State of the jews, 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 jews) 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 ruin the twelve Tribes, to their ancient possessions. This son of the perdition is he that slays the Witnesses. Therefore, saith Ambrose Catharinus, he is like judas, Eximio námque mo●…o talis erit, qui tantum audebit: he is exactly like judas in his sin, in his eminent profession of religion, and his prodigious ends, malicious, covetous, sacrilegious, treacherous attempts, and hypocritical politic practices 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 sin, 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, showing himself that he is God.  
This verse gives us a description of those actions which give the esse formale to the Antichrist; for 'tis not the person, but the sin makes the Antichrist formally so to be. This text is Antichrist's lookingglass, 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 general 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 aims of the Antichrist laid open, 'tis to make himself supreme. [So that he as God] there's his Supremacy. 2 We have the place where Antichrist makes himself King and Supreme, 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 kind of title to all this greatness, described [showing himself that he is God] 'tis a self-created title that he hath to his Supremacy: he shows himself, he displays his own colours: the meaning is, he is an Usurper, he hath no title, but what he gives himself.  
[Who opposeth and exalteth himself,] so our Translation renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza translates it [seize opponens] the Vulgar, [qui adversatur] the Syriack, [qui adversarius] the particle [●…] 
This adversary (Isai. 27. 1.) is called the Serpentine-Bar●…e; or the Serpent crossing like a bar; because 'tis he that shu●… out laws and justice, and lawful Magistracy from their Seats in the State, and Government & Piety in the Church; this is most probably, a prophecy of Antichrists ruin; for both the precedent and subsequent matter prove that this coming of the Lords with his sword is at that time, when God will call the twelve Tribes to the Gospel; parallel with this Text, is Revel. ●…9 10, 11, to 15 16, ●…7. & 14. 14. The learned observe the kind of expressions used by the Apostle [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which both sound passively, yet in the sense they are actively understood, as Beza & Grotius observe. Servanda ist vis conjuga●…ion is Niphal reciproc●…. And see the Greek Scholiasts expound it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. he shall oppose, he shall extol. Hujus ordinis Deus est author, ut qui sunt rebe●…es 〈◊〉 seize cum Deo ipso bellum gerer●…. Beza.  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 soldiers 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 surprise 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 Mitre put upon joshua 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 pass it by.  
We will take it as 'tis biased the other way by Commentators, and so the expression, (as that next before it) alludes to judas: saith Chest, 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 hypocritical 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 himself,] 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 Paul's 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 Magistracy: Oh this is Antichrist, 1 joh. 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 
●…ide Dounam lib. 4. de Antichristo.  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 Pope's usurpation in his trampling upon Kings and Emperors, and trampling upon God's Law, and usurping a power even above Christ in his indulgencies and pardons.  
On the contrary, say the Papists this cannot be; for (say they) Antichrist must deny Christ: oppose God and Christ, and be accounted and worshipped as God and Christ: But the Pope will not be worshipped as Christ, for he believes in Christ and worships Christ: so far is he from denying Christ: Therefore he is not the Antichrist. But if this were all the defence the Papists could make, for aught I know the Pope will still remain Antichrist. For there was never any professor of Christ ever lifted up his head so high against the Lord and his Christ as the Popes have done, except the Antichrist. But to answer their Argument, we utterly deny that the Scripture holds out any such thing, as that Antichrist in open words denies the Deity, or that he requires divine worship as a god, or that the jews shall worship him as their Messias. There is no such thing as they affirm of Antichrist to be found in Scripture: the two main Scriptures which are brought to prove it, are the Text we are upon, and that of 1 john 2. ●…2. The last we have already opened; this Text in hand we shall open by Scripture, and clear its sense from all those aspersions call upon it.  
[Against every one who is called god.] Grotius well observes on this Text, that Paul would not have us believe that those 
Paulus ne qui●… ill●… de quibus hîc ag●…●…os esse ●…rederet, ca●…ion is ergô addidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius in Locum. Non dicit s●…pra omnem qui est; nam qui est, unicus est, nec de illo [omnis] di●…ur, sed unus. Dounam lib. 4. cap. 1. de Antichristo Non super Deum extoll●…tur Antichristus, sed super eos qui dicunt●…r. I enaeus lib. 3. cap. 6▪  a●… gods of whom he speaks; therefore he adds (saith he) the word [called]  
That it cannot be meant of the Deity in the letter, is past question; for who can exalt himself above him? nor can it be meant of his endeavours to exalt himself above God, so as to assume the worship of a god; for it is contrary to that Text (which many learned Divines hold is literally meant of Antichrist) Dan 11. 38. (and the most understand it of Antichrist in the Type) where the Antichrist is said to worship the god of forces, or the god Mauzzim. Now how can this agree together, that he should exalt himself above every god, assume divine worship as a god, and yet in this state worship 
Antichristus▪ 〈◊〉 publice so●…us col●… vol●… ut deus, privation 〈◊〉 co●…et ●…uum D●…monem, quem nunc up●…bit deum Maozim, i. e. fortitudinum & munitionum; quia ej●… open, fortitudine & patentiâ, omnia sibi saviiciet Antichristus. Com. à Lapide. Deus dicitur aliquis quatuor modis, pri●…ò natutae proprietate, ●…xod. 20. Deus unus. Secundò fa●…â nuncupation●…, omnes dis gentium D●…monia. ●…ertiò ●…ratuitâ adoptione, Ego dixi dii estis. Qua●…tò, deteg●…tá potestate, Exod 7. Constitui te deum 〈◊〉▪ su●…er 〈◊〉 extellit se Antichristus, 〈◊〉. Vide D●…unam de Antichristo, lib. 4. c. 1. Sect 3. They are call 〈◊〉, nun●…. 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 D 〈◊〉 cont●…a M●…r.  a god? A quick-fighted Father of the Roman Church, seeing into what absurdities this foolish opinion would bring him, endeavours to salve it thus; saith he, Antichrist although he would be worshipped as a god publicly yet privately he worships the Devil his god Mauzzim, because by his help and strength he obtained all his victories. It may be that this answer may satisfy those of the Roman Church, which live by an implicit faith; but it can never satisfy any rational Protestant, for these two reasons. 1 Because he hath not an iota of Scripture for his opinion. 2 He hath not so much as probability in his assertion; therefore I leave him, & pass to the other extreme of the Protestants, who make this one of their arguments to prove the Pope the Antichrist. But that this cannot be meant of the Popedom, or Pope will be sufficiently clear to every unbiased Reader, as I doubt not, but in part already it is, by what hath been writ to this effect in this Treatise.  
He against whom the Antichrist opposeth himself, and exalts himself above, is the Supreme Magistrate, Supremacy in the State, or the Monarch, and those authorized by him; in the Government these he opposeth.  
These are (Psal 82. 1, 6) called gods, and in Exod. 4. 16. and 7. 1. Moses the first Monarch of the Commonwealth of the Hebrews is called a god▪ See I have ma●…e thee a god unto Pharaoh, and unto Aaron thou shalt be a god. This is spoken of Moses; and here the title God is given to those whom the Antichrist opposeth; what doth this tell us but that it is one of the sons of Oil, one of the Witnesses, which Revel 11. 6. have power like Moses to turn water into blood I need say no more in confirmation of it, it is the sense of several Learned Expositors.  
[Or that is worshipped] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Erasmus, Beza and Vatablus translate it [numen] divine power, others [cultum.]  
The Sy●…tack, Jerome, and Tertullian, read [religio.]  
The Vulgar (which our Translators follow) renders it [quod colitur.]  
The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to reverence religiously; the word is a comprehensive word▪  
'Tis by very learned men conceived to come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comprehends those things in Religion, to whom reverence & worship is due, so that it not only comprehends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Acts 17. 23.) the forms of Worship in the Church, which every devout Christian reverenceth; but the Administrators and Dispenser's of those forms which are the Ministers of Christ: 
Ità 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significa●… omne id quod religionis causâ homines vener●…ntur.  which the Apostle enjoins, 1 Thess. 5. 13. To have in double honour for their works sake, for Religion's sake, for the Gospel's sake; so that the object of Antichrists actions are not only Magistracy in the State, but Ministry in the Church. He not only opposeth and exalteth himself above and against the Civil, but the Ecclesiastic Power and Government; he not only changeth the times and laws of the one, but of the other also; and what is this but the slaying of the Witnesses? the two Witnesses: this makes him the man of the sin, the son of the p●…rdition.  
Next we have the end of his acts. 
3   
[So that he, as god, sits in the Temple of God, here is also the place where he acts these things, 'tis in the Temple of God, that is, the Church of God, the true Church of God, where the Gospel-Ordinances and Gospel-Officers are of Christ's ordaining, there doth this Antichrist (when he hath pulled down the supreme Monarch, & all those Magistrates that depended upon his Supremacy, and where he hath opposed and exalted himself above and against all forms of worship, and right Dispenser's of those forms) seat himself as god, that is, as supreme Head and Monarch 
Quidam dicunt quod nunquam usalem●…ec ●…ec templum reaedificabi●…ur, sed usque ad finem perseverabit desolatio, & hoc aliqui Judaei credunt: ideo exponitur in templo Dei, i. e. in Ecclesia, qu a mult●… in Ecclesia eum ●…ecipient Aquinas in lo●…um. In templo Dei, i. e. in 〈◊〉 Dei qua est templum Dei. G●…rranu is lo●…um.  over all those Countries and places where he hath thus made war, and overcome; and this the Holy Ghost tells us is in the Church of God, which he calls the Temple of God: so that the Reader, if he will, may easily find in what place of the world the Antichrist is to arise that slays the Witnesses.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far forth] This adve●…b is very Emphatical, implying that the drift of his prodigious acts in slaying the Witnesses, is that he may make himself the Lord possessor of their power and greatness, of their estates and revenues.  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Temple of God] 'tis very absurd, to say that this Tempse (as the Papists affirm) is the Temple of jerusalem, for the Temple is destroyed at jerusalem, never to be builded again; and the Papists confess that the time of this Antichrists appearing in the world, and sitting in the Temple of jerusalem must be in the end of the Roman Monarchy  
We must therefore expound [Temple of God] as the Apostate expounds it in other places, the Church of God; and s●… the most judicious of the Papists expound it: and generally all the Protestants so expound it, fetching their warrant not only from the Fathers, but from the Scriptures.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because this is God's habitation, he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. p. 333. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed●…t in Ecclesi●… Dei, quasi Deu●…, quia magna par●… Ecclesiae ei adhaerebit. Gorian. & Aquinas. In templo Dei s●…deat, i. e. principetur & domine●…ur tanquam ipse cum suis nuntiis sit templum Dei, sicut Christus cum suis:  dwells there, so that the Antichrists seat cannot be Rome, that apostate Church, but that Church where God in an especial manner dwells in the purity of his Gospel-Ordinances.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sits as God: here [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is very Emphatical, implying thus much, that he is but an usurper, he is not really nor rightfully the supreme head, he is but a would-be-King, and an insolent usurper of what he possesseth: he sits as God, God is here to be expounded as before, he opposeth and exalteth himself above every god, that is, Magistrate, and here he sits as God, that is, as supreme Head, Governor, or Monarch in the room of them he threw down: and all this in the midst of the Church, the truest and purest Church.  
Augustine hath a prophetic gloss upon this text, he conceives by sitting in the Temple of God, is meant, his domineering and insulting in a Churchway, as if he and his followers were the only true Church, the only Saints, and all others but in the dark, foolish professors, and far short of him and his followers in point of Saint-ship.  
Some Books for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the people of God; so that he, as God, sits upon the people of God; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a word▪ is in populum; this reading doth neither contradict the precedent, nor the following sense, but rather confirms it, showing that the Antichrist shall sit as Monarch over and against the people of God: therefore Dan. 7. 25. he is said to wear out the Saints of the most High, and to change their times and laws; and they are said to be given into his hands: i e. to be delivered up to his Tyranny for three years, and the half of three, in which time he shows himself, as if he were the sole Monarch of those Kingdoms, which the true Professors of the Gospel do possess.  
[Showing himself that he is God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the vulgar renders it ostendens, so our Translators render it in English; Erasmus reads it ost●…ntans, boasting or bragging. Beza reads prae se ferens, pretending, (I may so translate it.) The Greek word answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mor●…h, which in English is, making himself to appear [that he is God] that is, that he is in the power and authority of them whom he did subdue, which are called gods▪ the supreme Governors; he sets himself out to be the Supreme: 'tis a sel●…created title and power that he hath; none in lawful authority gave him any such great authority, but he takes it to himself; so in Dan. 11. 36▪ he exalts himself and magnifies himself; 'tis the Kingdom that he seeks for himself; self-promotion is his end, that he may be mighty in the eyes of the world; he makes himself god, i. e Monarch.  
Some read▪ [tanquam sit deus] as if he were god, that is, demonstrating to the world by his imperious acts, that he is no less than an absolute Monarch, he is no whit inferior to a King in power, therefore he is as a King; and this he makes the World to know by his actions; therefore (saith 〈◊〉) Paul doth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 locum.  not say, saying, but endeavouring to make it app●…ar that he is supreme; his actions shall tell the World what he is, n●…t his words, for his words are smother than oil, therein he is like the Pope, the first beast before him, Revel 13. 12.   

CHAP. IU.  
REmember ye not, that when I was yet with you, I told you th●…se 
Verse 5.  things?  
The most of Expositors pass by this Verse, as being plain and easy to be understood; and so it is: therefore it should be observed.  
There is nothing difficult in the Copies, or the Translators of them  
Za●…chie saith no more of it then this, which is just nothing; Hic ver●…us nihil habet obscuritatis. In the like manner do the rest ride p●…st over it.  
This Text is like a two-edged sword in the hand of Paul, that spiritual hampion, whereby he divides asunder betwixt the seducers and the seduced.  
A man would take this Text, prim●… intuit●…, to be very abruptly brought in; that in the very middle of a prophec●…e of such mighty importance, he should bring in such a parenth●…sis, se●…ms harsh; but o the wisdom and prudence of this mighty man! or rather of the mighty Spirit of God in this Apostle!  
There is that vis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or kind of formative virtue here in Paul's words, whereby each faculty of the soul (that by Heretics had been alarmed and routed) is rallied again, and put into a stronger posture thenever, to withstand the enemy.  
This Text confirms the truth of his Doctrine, confutes their sluggish, ignoble demeanour in not searching the Scriptures, like the Bereans their neighbours, and re-establisheth them in the truth, by putting them in mind how that it was nothing but that which he had taught them, and they had received for truth before: Hereby Paul confounds the Heretics and Seducers. Thus comes Paul, as the Sun, which at once dispelleth darkness, and administers heat, light, and refreshment.  
Remember ye not? Interrogatio haec, quandam reprehensionis speciem prae se fert, saith loyal Bradshaw the Divine upon this Text.  
Remember ye not, that when I was yet with you I told you these things?  
All errors and heresies in a person or a constituted Church, (such as that of Th●…ssalonica) arise either from wilful wickedness, or ignorance; and that ignorance ariseth either through careless negligence or forgetfulness; either from neglect of learning and understanding truth or through forgetfulness of those t●…uths they had been taught: this was the Th●…ssalonians fault, the Devil had picked the jewel of truth out of the Cabinet of their memory; that now any shining stone was embraced as precious, never regarding whether it were true or false.  
At this great loss comes Paul with the lost Jewel, and restores it to its former Cabinet; he returns it again cum paterna exprobratione l●…niter eos cast●…gans [Remember ye not?] Old truths forgot presage much 〈◊〉 to ensue upon the peccant Churches or persons: 'tis like slipping Anchor in a dangerous sea; this Church road safe at Anchor against all the winds and storms of heretical doctrines whiles they kept in memory Paul's truths; but having cut that golden Cable, on a sudden that Church was dangerously driven amongst the Rocks, and now in this storm comes Paul like another Saviour, walking upon this troubled Sea, ch●…ding these winds, and bidding them be still; he brings them once again unto an Anchor, by remembering them of what truths they had forgot: happy Thessalonica that had such a Pilot in such a stress. This Text is the sheat-Anchor, which stayed the driving ship of the Church of Thessalonica: they had heard Paul in person preach of the grand Apostasy, and the coming of Antichrist, and of th●… great let until the time of Antichrists appearing; and how all these must be fulfilled before the day of Judgement; but they had forgot all this, until Paul had remembered them: 'tis certainly an excellent piece of divine policy, in a time when a Church hath ●…lipt the anchor of old truths, and is tossed to and fro with heresies, to mind them of old truths; for all error in the Church (as we said) is either caused through forgetfulness or wilfulness: as for wilful Apostates they are past cure, without infinite mercy, and an extraordinary divine arm stretched out, they are miserably ship-wracked to eternity: but as for forgetful apostates, what better remedy can be brought for their recovery then bringing to their remembrance ancient truths from which they have swerved? What makes so many eminent professors in these our days turn Apostates, but only forgetfulness? their fear and care of their persons, families, and estates, hath made them forget their Baptismal, Sacramental, national, Personal Engagements. This sin of forgetfulness caused some (who went to prison triumphing like Martyrs) to return from prison sneaking like Malefactors; they forgot Solomon's words, Prov. 4. 6. and a greater than solomon's, in Matth 16. 25▪ 26. and 19 28. and Revel. 21. 7, 8. and 2. 7, 17, 26. and 3. 5, 11, 12. In truth, such was their forgetfulness, through fear, that they forgot their own Epistles. Poor souls, I pity them, and pray that either they may remember themselves, or others may quite forget them: let their shameful acts never be published in Gath. Mark 8. 18. Do ye not remember?  
The Apostle proves the truth of his Doctrine both from an ocular and auricular demonstration: they had seen him in person maintaining it, & with their ears received it formerl●…●…or a truth; so that the Apostle drove them to this Dilemma, either to be quiet, and establish themselves in the truth, by rejecting those seducers, and their doctrines; or to proclaim to the World, that they were Apostates, in forsaking the Light and the Truth which they once embraced.   

CHAP. V.  
ANd now ye know what withholdeth, that he might be revealed in 
Verse 6.  his time.  
This Text is neither plain to be read, nor easy to be understood.  
Some of the Fathers have only this dark Comment upon it, that they understand it not. Hereupon some as darkly say of this Text, that Paul's intention was not to be understood by any but the Thessalonians. Venerable Beda, and Dr. Estius ingeniously 
Quoniam s●…irre illos dixit, ap●…tè but dicere n●…luit; & id●…o nos qui nesci●…us quod illi sciebant, pervenire cum labore ad id quod sensit Apostolus, cupi●…us nec valemus. Beda.  confess they understand it not; and several others, (though not in words) in their works profess as much; I pray God I be not one of them▪ I am the likeliest of all men; If I am, 'tis not for want of search; For Hagar, I think, did not search more for a Fountain than I have done for a Stream naturally flowing from this profound Well, yet am still exceeding thirsty.  
The Text itself is an inference drawn from a double reason in the premises: The inference is, that now they knew what hindered the appearing of Antichrist, and the grounds of his inference are from v. 3, 4, 5.  
1 There shall be a general Apostasy, v. 3. before the man of sin be revealed. 2 That man of sin before he comes to be formally the man of sin, must (v. 4) stay the Witnesses: and this was no strange or new doctrine; for v. 5. he had preached it to them before: so that from this double Demonstration, he in this Text concludes with a confutation of their former preposterous conclusions; for the form of the Apostles speech is Elenchicall; 
Est Elenchus Syllogismus cum contradictione conclusionis. Arist.  they concluded that the day of Judgement was at hand; No such matter, saith Paul, for the general Apostasy must continue a certain space first, and then must come the man of sin in the end of that, and he must slay the Witnesses; and this you may remember I taught you; therefore now certainly you cannot but know what lets the Antichrists appearing since you have been double taught it; (viz.) that of the general Apostasy, which God by his revealed decree hath ordered first to be; and then the slaying of the Witnesses, the overcoming and suppressing of that Magistracy and Ministry which upheld God's holy Ordinances in their purity▪ for the Apostasy did but drive the Witnesses into the wilderness, where the Antichrist in the end of the Apostasy finds them and slays them. He opposeth and exalteth himself above all that is called God, i. e. Magistracy; or that for Religion's sake is reverenced, (for so much the Greek word imports) that is the Ministry, which for their works sake are to be had in double honour.  
The Apostle draws an argument à 〈◊〉 impedimenti, that the great let must be the two Witnesses; for they are the mountain which stand in the Antichrists way, all his war is with them, and all his Tyranny is over them, and their Subjects. I cannot find in all the Scr●…pture what should be the great let but the two Witnesses; 'tis they that have fire in their mouths to devour their enemies; they have power to shut heaven, and power over waters to turn them to blood; these all 
〈◊〉▪ 11.  are but expressions of their prevalency with God against their enemies, those Antichristian enemies, which persecute them into the Wilderness; and hence it is that Antichrist, Revel. 11. 7. makes war with them: by which 'tis clear, 'tis a national Church under a lawful Magistracy and Ministry, which are in a capacity of levying war against the Antichrist; that by the way, chiefly observing this, that they are the Antichrists let. And v. 10. They that dwell on the earth, i. e. Antichrists followers, they rejoice and make merry, and send gifts one to another; and what's the matter? because those two Prophets tormented them that dwell on the earth, that is, those Antichristian factions; they, i. e. the Witnesses kept down Antichrist with his followers; therefore these rejoice for their slaying.  
I very well know the diversity of opinions on this Text:  
Some and those of the Eastern Churches conceive the great let is the Spirit of God, whose powerful influence in the Gospel kept Antichrist under. This in some sense is true, yet not in opposition, but confirmation of that opinion of the Witnesses being the great let; for what Mediators doth the Spirit make use of betwixt his Majesty and men but only the Witnesses? Moses and Aaron were thus his Mediators. Others say, the great let is the decree of God: this in some sense (though not in theirs) is true; for there are no events but what fall under God's decree: but we speak (and so doth the Apostle) of the second, not of the first causes. Others say, the doctrine of the Gospel, was that great let which kept Antichrist from appearing. This opinion is not totally to be rejected, as contrary to that opinion of the Witnesses; for the doctrine of the Gospel going forth of the mouths of the Ministry, and guarded, backed and defended by the sword of the Magistracy, is that that would have kept Antichrist from rising; but here is the mischief, Antichrist by his policy divides Magistracy and Magistrates, and Ministry and Ministers: and thereby ruins both. And this is one sign of Antichrists coming; for he divides a Kingdom against itself, and friends and families he divides asunder. But I digress.  
Others say, the let was the Paganism of the Roman Emperors, which until removed hindered Antichrist from getting into the Throne. 'Tis true indeed, Antichrist must be one that professeth Christ, not a Heathen, nor professed Atheist, as the Papists say: but Paganism could not be the let; for the Antichrist is not tied to the Roman Throne, nor was Atheism to possess the Roman Throne, until Antichrist came. The general opinion of Expositors is, that the Roman Empire is the let: this is the opinion of the Fathers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the Scholiasts, and they speak best and truest; and to this many learned and pious Protestants consent. I do not love to stretch out contra torrentem brachia, as here I must in contradicting this opinion: if they mean the Heathen Roman Empire, it cannot be; for that was long since ruined, and then Antichrist must by all the Father's opinion be long since ruined also, he being to continue in his tyranny but three years and an half, as they say, if they mean the Roman, Christian Empire (as Carthus. Bruno affirms) in some sense it is true; for the Christian Magistracy of Rome did doubtless hinder much of the Antichristian pride from rising. Yet this cannot be true in any sense, unless we will grant (which I think may lawfully be granted) that the lawful Emperor of Rome by the Apostasy was driven (Revel. 12.) into the Wilderness, where he did in sackcloth, i. e. in a clouded, obscure, remote place and state continue, and in that state kept the Antichrist from rising. Upon the overcoming and depressing of whom the Antichrist arose: if this be granted, it falls into the lap of that opinion of the Witnesses, being the let of the Antichrist, and in all probability we can then point at the place and person both of the Witnesses, and the person that slays them, and where; but we forbear, it being not to do.  
Others say, the grand Apostasy did let and hinder the Antichrist from appearing. This also in some sense is true; for the grand Apostasy is to precede the Antichrist, and so Antichrist was not to be until towards the end of this Apostasy: but this Apostasy in its own nature did no more hinder the Antichrist, than the father hinders or lets the birth of the son, because he is ordained to be before him; or then the horses let or hinder the Chariots appearing, because they go before it, and it comes after: the grand Apostasy is the begetter and the drawer on of the Antichrist, not the hinderer of it; and therefore that (as v. 7. clears) cannot be the great let of Antichrist; but (as we have said) the great let must necessarily be (as in verse 4.) him whom the Antichrist doth oppose, and exalt himself above; and those, (Revel. 11. 7. and 10.) which he overcomes and kills, and they rejoice that the old tormentors are removed which did oppress them and keep them under; therein keeping Antichrist from rising.  
There is one opinion, which I forgot, I find it but in one 
B adshaw.  Author, and besides himself I think it scarce ever entered into the heart of any Expositor: he holds, that Paul by the let here doth not mean that which hindered Antichrists, but Christ's appearing. This opinion is distant toto Coelo from all other; but that neither makes it truer or falser, only stranger. But to this opinion we answer, that it is not to be received, because it is contrary to the scope of Paul's words, and to the method; 'tis contrary to the scope of the matter, which in verse 4. and verse 7. treats of Antichrists rising, revealing, and reigning, and that which hinders him; so that [he] in verse 6 hath relation to [he] in verse 4. as [that wicked] in verse 8. hath relation to [he] in verse 4. also.  
We will once more touch upon this Text, to see what may (by God's grace) be drawn from the method and the words.  
The Text (as we said) is Paul's inference from what he had laid down in the premises. In this inference we have the repetition of 
Oste●…dit c●…s habere 〈◊〉 causam. Aqu●…as.  his Argument laid down in verse 3, 4. In verse 4. there is the let, which is all that is called God, or is religiously reverenced: and in verse●… ●…. the man of sin to be revealed in his time, viz. after the apostasy. Now, saith Paul, ye know the let that keeps Antichrist from rising before his time; before he appear in the world, the Witnesses must be 1260 days in the Wilderness; and they keep Antichrist that while from appearing in the World. He shall not appear until the Witnesses have finished their testimony; this Paul clearly holds out in this Text to us; and then he ariseth, and opposeth, and exal●…eth himself, or makes war, and overcomes them: nothing more clear than this. Therefore Paul in verse 3▪ and john in Revel. 11. puts the Antichrist after the grand apostasy, which argues the same truth; for so long as the apostasy continues▪ so long are the Witnesses in sackcloth, Revel. 11. 1, ●…, 3.- So that Antichrist's being placed after the apostasy, is as much as his rising when the Witnesses have finished their testimony: 'tis all one.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: some learned men say 'tis put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to let or hinder, and in this sense Ambrose, Aquinas, Ans●…lme, Cajetan, Aretius, and very many others interpret the word. Others say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much in signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the obtaining of the desire. Others translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Benedict. justin.  tenere, so Paul useth it, 1 Thess. 5. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keep or hold fast that which is good But the word properly signifies a powerful and over-prevailing force in withholding that which would otherwise prevail; so the Witnesses by their government and discipline (whiles united) kept Antichrist from rising, that is, from acting his rebellion, and treason, and blasphemy.   

CHAP. VI  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might be revealed. The Syriack 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i e. q●…ò 〈◊〉 pa●…fiat. Beza.  renders it, quin reveletur.  
This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jerome thinks is a new coined word, taken out of the Septuagint mint, who did frequently coin new words to set out such rare mysteries as they found in the Scripture; his reason is, because he finds not such a word amongst all the Heathen Authors.  
The word signifies to unveil a hidden thing: therefore the Revelation (in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is so called, because there the mystery of ruining the Pagan Empire, and the mystery of the grand apostasy, and the mystery of the Antichrist, and the mystery of Christ's coming to raise up the Witnesses, ●…uine the Antichrist, Rome, and the Devil, and convert the twelve Tribes to the Gospel, is all revealed to john therein.  
But this word seems to me to import something more, viz the revelation of some choice secret, which the world shall be ignorant of; it shall be hid from them, and only reveal●…d to some peculiar ones, as a choice mystery. So you have the word in Luke 10. 22. No man hath known who the Son is, but the Father; and who the Father is, but the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he to whom the Son will reveal him: that choice and beloved soul to whom Christ will communicate this ●…are secret; 'tis not to every one, nor to many, but only to some few choice peculiar ones; so you have the same word, Matth 11. 25 there Christ gives thanks to his Father, that he had hid the mystery of the Gospel from the wise and learned, and revealed it to babes and sucklings; to some few weak despised ones in the World. So when Antichrist comes, the World shall not know him to be Antichrist: for they shall wonder after him, and wonder at those that call a person of such successes, and such goodly pretences, Antichrist; he shall be known to be the Antichrist but by a few; it shall be a special blessing, and peculiar favour of God to know Antichrist; very few shall know him, and those that do know him, it shall be revealed to them; he shall deceive, if it were possible, the very elect, so far shall he be from being known to all men to be the Antichrist; and therefore let no man vainly dream, that Antichrist, when he is in the height of his tyranny, shall then be generally known to be the Antichrist. No, he shall be cried up of the loose, hypocritical, and apostate professors for an eminent Saint, and the destroyer of Antichrist.  
Take this as a general note of Antichrist, that few in the world shall know him to be Antichrist, only those few peculiar choice ones, to whom he shall be revealed. It shall be a special gift given as a choice Cabinet-secret from God, to know the Antichrist when he comes. As few knew Christ, when he came and appeared in the flesh; so few shall know the Antichrist to shun him. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is limited with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in Matth. 11. 25. to signify, that this revelation is a mystery only unfolded and made known to some few persons, but hidden from the world. The generality of men in the world know it not; they have eyes, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  see not; that is, these mysteries; other things they see and know, but not this: this must be revealed to them that shall understand it. Thou baste hid these things from the wise and prudent, and revealed them to babes.  
In his time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a word, in that his time; t●…ese words are very emphatical and significant.  
[in that his time] it denotes, that the Antichrist hath a peculiar time distinct from other enemies, and proper only to himself to appear in; 'tis called [that his time] in a double respect. 1 In regard of the season, when he appears. 2 In regard of the measure of that time, how long he continues when he appears. Paul doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that his articulate determinate time, his time and season of accomplishing all his villainy, his mature time; so the word signifies, Mark 11. 13. when Christ came to the leaved figtree, he found nothing but leaves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it was not the time of figs, so we translate it; if it should be understood of time in general, that it was not a time to expect figs, we shall justify the wicked servants words, who called Christ an austere man, reaping before the time of bringing forth; so that this tree might justly have said to Christ, as the Devils, Why art thou come to curse me before my time? but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here restrictive, and only respects the opportunity of bringing forth figs; it was the time of bringing forth figs with other trees, but this tree had lost the season, the opportune time; and so (with humble submission) I conceive this hard Text is to be unfolded: but this by the way. Yet so as it informs us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at large comprehends the person, place and time: it signifies the appointed fit season, whether days, months or years. There is a certain articulate time, a prefixed time when Antichrist must appear: this time is (say the Fathers) towards the end of the Roman Monarchy; and, say the Scriptures, when the Witnesses have finished their Testimony.  
And secondly, it is called that his time, in respect of the length 
Usque ad tempus, & tempora particulámque temporis. Tremel. in Dan. 7. 25.  of it; that his time, of a time, times and the dividing of times, Dan. 7. 25. or that his time, of a time, times, and a particle of time, which is the time of his tyrannising over the Church, during the time of the slain Witnesses lying dead: for these two things are observable. 1 That so long as the Witnesses are in sackcloth, so long the Roman Apostafie continues; & 2 So long as the two Witnesses lie slain, so long the Antichrist tyrannizeth over the Church, both which are manifest in Revel. 11. and Dan. 7. 25.  
Mistake me not; for I do not mean that Antichrists time is finished when the Witnesses arise, and his 7000 names of men are slain by a great Commotion, which we read Earthquake. For in Revel. 11. I find not one word spoken of the slaying of the Antichrist at the great Earthquake, verse 13. Where by the way you must observe, that this Earthquake is not the same with that great Earthquake, Revel. 16. 18. for that in Revel. 11. 13. is the finishing of the second woe, and that in Revel. 16. 18. is the finishing of the third woe, which is called the seventh Trumpet, Revel. 11. 15. which is the last wo-trumpet, clearly expressed both in Revel. 11. 15. and Revel. 16. 17.  
What then is the difference betwixt the Earthquake at the rising 
Quest.  of the Witnesses which fulfils the second woe, and that in Revel. 16. 18, and Revel. 11. 15. which is the finishing of the third woe?  
I shall only make that difference which the Scripture makes in 
Answ.  Revel. 11. 15. that hour that the Winesses rose, the tenth part of the City fell by a great Earthquake, in which Earthquake were slain of men 7000. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signify 
Per synecdohen generis spei●…er ●…d sigifi●…andum terae motum usuratur. Piscator ●… Luc. 21. 11.  an Earthquake, as Piscator well observes; it signifies a Concussion or quaking, saith Scapula. The word is not tied down to the earth, it may signify a heart-quake, or a head-quake, or a Common-wealth-quake, as well as an Earthquake. The same word, saith Master Leigh in his Critics signifies (Nahum 3. 2.) the noise of the Chariots, which Commotion in the war is full of terror; 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 prophecy of Ezekiels with that of john's 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 mind by reason of terror. 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 find a better Interpreter, For certain these names of men do signify 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 renown amongst Greek 
Xenoph. paed. 4 Thu●…yd. lib. 5.  Authors.  
In holy writ we find those rebels against the Lords anointed Moses, to be called men of renown 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 show 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 apostasy, and the sad effects thereof, Revel. 9 The second woe 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 hour 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 thiefs and murderers; but the Witnesses arise and possess the throne.  
And this is the finishing of the second woe, v. 14. & 15. immeately follows the seventh trumpet, which is the third woe: here than is the difference as in time (the one Earthquake or Commotion being at the finishing of the second woe, the other at the beginning of the third) so in place and measure they differ, for here no more than the tenth part of the City falls, and the 7000 heads of men (but at the third woe, verse 15. all the Kingdoms in the World fall, that is, from the Dragon, the Beast, and the false Prophet; to become the Kingdoms of our Lord and his Christ's, that he may reign for ever and ever. This last, Revel. 16. 18. compared with Dan. 12. 1. tell us 'tis such an Earthquake or Commotion as never was before on earth.  
Again, at the Earthquake, which accomplisheth the second woe, though we find the followers of the Antichrist to be destroyed, and those Kingdoms where he slew the Witnesses, fallen from him, and restored again to the Witnesses; yet we find not a word of the slaying of the Antichrist; for certain, he escapes to plot further mischief, that he may come to greater ruin at the third woe: for in Revel. 16 13. we find him with the dragon and the beast plotting to draw forces against the Church, to bring them to the great battle 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 signs 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 deceivableness.  
To conclude, this last Commotion or Earthquake, which is at the third woe, is super-abundantly surpassing that Earthquake at the finishing of the second woe; for, as we said, Revel. 11. 15. The Kingdoms of this world become his; so in like manner in Revel. 16. 16, 17, 18, 19, 20, 21. compared with Revel. 19 19 we find Gods judgements in a far larger measure to be poured out upon the three general enemies of the Church of Christ; for that Earthquake at the rising of the Witnesses only throws 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 fierceness of God's wrath; this makes the Islands fly, and the mountains to obscure themselves; this Commotion brings hailstones from heaven; each stone a talent-weight, and makes the enemies blaspheme.  
That Earthquake, Revel. 11. 13. destroys not one of the three general heads of Gods implacable enemies: but this in Revel. 16. destroys them all three; for in vers. 14. those three go forth to the Kings of the earth to gather them to the battle of the great day of God Almighty; and in v. 16. they are gathered together: and now at what time john (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 than is the day of vengeance in God's heart, and the year of his redeemed is come, Isa. 63. 4. if we would know that day, compare we the three foregoing verses with Revel. 19 1●…, to v. 21. and it will appear, that the great year of Gods 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, only he who now letteth, 
Verse 7.  will let, until he be taken cut of the way.  
The Verse before being a peremptory conclusion, not so much Logical as Rhetorical, thereby the more to enforce them to the knowledge and remembrance of what they had forgot; this next Verse is brought in as an illustration, or clear ground of such a conclusion, it being (with the next following) a plain exegesis, or explication of vers. 3, 4.  
The text is neither easy to be translated, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Nam mysterium jam operatur iniquitatis, tantùm ut qui tenet nunc, teneat donec de medio fiat. Vulg.  
jam enim agit mysterium illud istius abolitionis legis: tantùm qui nunc retin●…t retinebit, usqe dum è medio fiat. Beza.  
Mysterium enim iniqui illius jam incepit sedul●… agere, dummodo id quod nunc detinet, tollatur è medio. Syriac.  
Mysterium enim iniqui jam incipit efficax esse, tantummod●… si quod nunc detinet tolleretur è medio. Tremel.   nor plain to be interpreted; as we shall see by the various readings and expositions upon it.  
There is scarce any Translator that renders it word for word from the Greek Copy, except Cajetan, who finds fault with the vulgar translation in having two words too much [ut] and [teneat] in it, and a Colon misplaced in putting it at [iniquitatis] when it should be at [tantùm] he reads it thus, nam mysterium jam operatur iniquitatis tantùm; qui tenet nunc, donec de medio fiat. This Translation is nearest to the copy in words, but how far from it in sense, I cannot tell: it passeth my skiil to make it current sense in English.  
Grotius saith, that in the Text there is a defect, which seems to be not in the words, nor in the sense; but in the misplacing of the words, which mars the sense; he construes [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. until what letteth now be done out of the way.  
So that from Beza's Cajetan's, and Grotius his reading, we may read it in English very near to the Greek Copy thus.  
For the mystery of that illegality now worketh only, until he who letteth be taken out of the way.  
Which signifies thus much, that the great apostasy alone without the revealing of Antichrist is to continue until the two Witnesses be removed, for (as we have showed) by the mystery of iniquity is principally meant the Roman apostasy, and generally 'tis meant of the universal apostasy, which is to be active in the world until the Witnesses be removed, and then Antichrist shall appear in the world. This Text agrees with v. ●…. where first there is the apostasy, and next the revelation of the man of sin: but more clearly with Revel. 11. 7. where, when the Witnesses have finished their testimony, that is, when the grand apostasy is near to an end, (for the treading down of the holy City, and the Witnesses, sackcloth-condition is of one identity of time) than the beast out of the bottomless pit ariseth, and removeth the Witnesses out of the way; so [that the mystery] of iniquity worketh alone, until the letting, or that which letteth or hindereth be removed out of the way. This grand apostasy is called [that the mystery] in Rom. 11. 25. and what is that? 'tis the fullness of the Gentiles coming in, or as Luke 21. until the time of the Gentiles be fulfilled, i. e. the Gentile apostasy; so that the mystery of iniquity is the Gentile Gospelers apostasy, with its manner of working, and time of duration; 'tis said in Revel. 11. 2. to tread under foot the holy City, the Church 42 months, i. e. make the woman, the Church fly into the Wilderness, (Revel. 12. 6.) after the Roman Monarchy, (v. 5.) became Christian: this is part of the great wonder, v. ●…. and why a wonder? but because 'tis beyond the ordinary reach of the intellect, which is as much as a mystery. Herein I do not abound in my own, but the Scriptures sense, which I humbly conceive do inform us, that the mystery of iniquity is in general the Apostasy, but specially the Roman Church-apostasie. Pass we now to what others say, and think of 
A Nero●…e inceptum est, qui ze●…o idolorum Apostolos interfecis. Ambros. Chrysost. Hugo Cardinali●…, Beda, August. Ambros. Cath.  the mystery of iniquity.  
Theophilact, Ans●…lme, and (if I miscount not) more than ten several Expositors concur in this opinion, that the mystery of iniquity was begun by Nero.  
Other learned men are no whit ashamed (as they have no cause simply) to profess their ignorance in the meaning of it. Illa quae addidit, (saith Beda on v 6. speaking of this verse) hunc sensum faciunt obscurior●…m▪ So that he makes this text like Rachel's garment, which not only hid her own nakedness, but concealed her father's gods.  
It would be tedious to repeat the several opinions that I have 
Est status Romanus, cuj●…s ●…bscessio in de●… reges dispersa Antichristum superd●…cet. Ter●…ul. l. 24. d●… Resur.  read of this mystery of iniquity.  
Saith Theodoretus, 'tis heresies: no, saith Mariana, 'tis the destruction of jerusalem: had he said of Rome, I should have sooner believed him. Benedict justine understands it of all wicked men. Cajetan, of that hidden measure of the Roman abominations which then was working, and by degrees coming to perfection, which, when it was fulfilled, the Roman Empire should be destroyed. Estius, of some hidden secret sin, which in aftertimes is to be revealed, and made apparent to the world. Is it not that of the slaying of the Witnesses?  
The Roman Glossary saith, 'tis such a secret and mysterious sin 
Iniquitas arc●…na & mystica, id est, aut pietatis, aut legitimo dominii 〈◊〉 palliata. Gl●…ss. Ord. in ●…ocum. This by Cornelius à Lapide is confirmed. Occult è enim in impiis hypocritis & haereticis operatur, quae sen●…im proserpic & crescit, donec per Antichristum in publicam iniquitatem prosiliat. 〈◊〉, Slader. Brigh●…man. Per mysterium iniquitat●…s non 〈◊〉 Antichristum, sed praecursor●…s Antichrist●….  as goes under the cloak of godliness, or the lawful title of possessing the Throne: Could they possibly look asquint at the Papacy of Rome, and say this?  
Bishop jewel applies it to Diotrephes, whose design was to make himself Primate of all the Churches. The Protestants generally apply it to the Pope, and the secret workings of the Papacy.  
Cornelius à Lapide understands it not of the Antichrist, but of the Antichristian factions, which go before the Antichrist.  
Aquinas hath two senses upon this mystery of iniquity; he saith, this word mysterium, may either be the nominative or the accusative case; if the nominative, than the sense is this. [I tell you, the Antichrist shall be revealed in his time, because the mystery works now occultly amongst a company of hypocrites, who pretend to be Saints, but are devils rather, having a show of piety, but hate the power thereof.] In his other sense he thus understands it with reference to the foregoing verse, [for the Devil, in whose power Antichrist shall come, now begins to work his wickedness secretly by Tyrants and Seducers; for the persecutions of this age are types of the great persecution against all good men  
Terinus by the mystery of iniquity, he understands Sim●…n Magus and his followers, and Claudius Nero, with such like Tyrants, Infidels, and Heretics, & this he saith he hath from Hierome, Ambrose, chrysostom and Augustine▪ and to these he might have joined Theodoretus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecumen.  and Oecumenius, who are very near in opinion.  
Some there are which make this mystery 
Mysterium & mulier illa, 〈◊〉. 17. suotemp●…re revelandum est, non interm 〈◊〉; cum autem praesens & revelatus su●…rit 〈◊〉, tu●…c palam, & publicè, & 〈◊〉 〈◊〉 ope●…abitur. F●…br. Paul●…ius. Vide Cornelius à Lap de.  and that (in Revel. 17.) of the woman, to be one in resemblance & kind. If so, then by the mystery of iniquity must necessarily be meant principally the Roman Church-apostasie; a type whereof was to be seen in the Heretics and Tyrants in and over the Church in this Apostles days.  
The Magistrates were Tyrants, and Ministers began to be Apostates, Heretics and Seducers.  
Zanchie understands, by mystery of iniquity, Antichristianisme 
N●…s per mysterium iniquitatis, ipsum antichristianissimum ●…urtim & clam serpentem, unà cum ●…aeresibus, ei viam ste●…nentibus, intelliga●…. Zanchius.  privily creeping into the Church, together with heresies, which made way for it.  
The mystery of iniquity (say the last learned Notes upon the Bible) is opposed to the mystery of godliness, 1 Tim 3. 16.  
But to read it to a word from the Greek Copy, it is not to be read [mystery of iniquity,] but, [the mystery of the Illegality.] Beza reads it, mysterium illud istius abolitionis legis] that mystery of the abolition of the law; so that that which stands in opposition to it, is the plain and known path of God and Nature's law; for 
Retinenda ●…uit vis articuli indicant●…s hîc agi non tam de simplici qu●…piam transgressione egis, sed de ipsâ quas●… totius cultús Dei abolitione, quasi illegalitatem dicas. Beza.  what is opposite to a mystery but plainness & open clearness? and what stands in opposition to illegality, but Gods, natures, & man's laws? so that this mystery of iniquity, or illegality is a sly and cunning revolting from God's laws, nature's laws, man's laws, which they do that r●…bell against, and withdraw their allegiance from the higher powers in the State, and the higher powers in the Church; now this the Church of Rome hath done, in casting off the Supremacy of the Emperor, and setting up an usurping Tyrant in opposition both to Magistracy and Ministry, debarring both of the exercise of their just power.  
Now, whereas the Greek Copy, by both the Articles points to some special and peculiar mystery of illegality, wherein Magistracy and Ministry shall be eminently rebelled against; it is manifest, that it points at the slaying of the Witnesses, at the time of Antichrists appearing: and this is clear from the subsequent sense: for this mystery of iniquity shall have a stop, kerb, or let, and shall be enforced to cloak its illegalities in a mystery, until it can remove that which lieth in the way: now, the two witnesses are the let which vexeth and tormenteth the promoters of this illegality; and hence it is, that the followers of the Antichrist, (who slay the two Witnesses, and remove the let) do rejoice, 
Revel. 11. 10.  and make merry, and send gifts one to another, because these two Prophets tormented them that dwelled on the earth; they kerbed the promoters of the illegality in their Career, and so tormented them: but when they two are removed, then is the Exlex or Generaliss●…mo of this illegality revealed; and then is the mystery no more a mystery, but Revel. 17. 5. written upon the woman's forehead, the Church of Rome's forehead.  
Thus much, I humbly conceive, upon Sc●…ripture grounds the mystery of iniquity in this place imports.  
Now worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how did this mystery of illegality work in the Apostles time? Beza and several other learned men answer in john's words, 1 john 2. 18. [Now are there many Antichrists] the mystery of illegality was begun by many Antichrists, but it shall be finished by the Antichrist and his followers, who are called false Christ's, and false prophets, Matth. 24. But Paul had just cause to declare so much from the very doctrine of those seducers, which in the beginning of the Chapter he refutes: for the design of the seducers was principally to defame Paul as a Preacher of false doctrine, and so to cast him▪ out of the affections of the Church of Thessalonica. Here, though mysteriously, the seducers struck at the two great Offices of Magistracy and Ministry in the Church, in striking at Paul; for Paul as an Apostle was both Magistrate and Minister in the Church. The Apostles were extraordinary Officers, they had something of all the three Offices of Christ resplendent in them: hence it was, (as some learned amongst the Ancients think) that, during the continuation of their extraordinary Office on earth, that Majestical rite of anointing whom they pleased with oil, continued: it was a badge of their power which was communicated to them by the Holy Ghost from the great High Priest that had made a general, and universal, and all-sufficient atonement by the mighty sacrifice of his slain body upon the Cross, and afte●… that ascended into the holy of holies, the heaven of heavens; from whence he sent his Spirit to invest his twelve Apostles with power befitting the companions of such a mighty King, Priest, and Prophet: so that anointing with oil (after Christ's ascension) in the Church, was a badge of honour and power in the persons anointing, they were the sons of oil; so that he that struck at an Apostle, struck at all the three offices of Christ; and therefore these seducers in going to undermine the Apostle, and supplant him, struck at Gods, man's, and nature's law; for if they could any way have proved the Apostles doctrine to be false, his office had fallen to the ground; so that the mystery of the illegality began in these seducers subtle practices to work then. Estius conceives that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be expounded passively, [now it begins to be acted] now the Devil's Play was begun, his Histrio's were now entered upon the Stage, and begun to act their several parts: here he was but in his first Act, but now he hath brought it usque ad quintum Actum; by which I guess his Play is almost at an end.   

CHAP. VIII.  
FOr the mystery of iniquity now worketh only, until what letteth be taken out of the way.] The meaning is, as I conceive, that the great Apostasy worketh alone without the appearing of the Antichrist, until the slaying of the Witnesses, so he said before in verse 3. Before the day of judgement there shall come the grand Apostasy, and then the revelation of the man of sin; first, the apostasy, and then the Antichrist after that [until what letteth be taken out of the way.] Here is the exact precise time prefixed of the Antichrists appearing, and the slaying of the Witnesses, together with the finishing of Apostasy.  
Parallel with this text is that in Revel. 11. 7. When they have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and overcome them; this text [when] and the other text [until] are parallel; for in this the mystery of the illegality, which verse 3. he calls the apostasy, is to work alone until what letteth be removed: and in Revel 11. the Church was to be under foot by the same Gentile apostasy, until the Witnesses had finished their testimony.  
This [until] is also parallel with that [until] in Rom. 11. 25. where mention is made of the jews unbelief under the Roman Monarchy until the fullness of the Gentiles be come in, and so Israel shall be saved. Where observe the time of the Witnesses slaying and rising again, is the time when the Jews shall be converted, the same [until] we find in Luke 21. 24. which tells us, how long the Jews dissipation and the Gentile Church's affliction shall by the Gentile Apostasy be inflicted, even [until] the times of the Gentiles be fulfilled.  
Parallel also with the Texts [until] is that [when] Revel. 10. 7. In the days of the seventh Angel, [when] he shall begin to sound, the mystery of God, or the great mystery, the mystery of mysteries shall be finished: then there shall be time (for the apostasy) no longer.  
Until what letteth be removed out of the way.  
Of this let we have in the former Verse touched already, showing the various opinions of the learned upon it. Some say, this let was divine grace, which kept back the darkness of Antichrist from overshadowing the world. Calvin saith, 'tis the doctrine of the Gospel; otheres say, God's decree. Others, the Pagan Idolatry seated in the Roman Throne.  
Others say, the Roman Empire; the 

Hoc moratur Antichristum, ut qui nunc tenet Christianum Imperium, & unitatem fidei teneat hoc tam diu donec iniquitas quae modò est, in mysterio fiat de medio, id est, de communitate, ut sicut modò fides est in communi, iniquitas in occulto: sic in tempore Antichristi, fides sit in occulto, iniquitas in commum; quia membra ejus non plus erubescent actum impietatis quam pietatis, & qui fidem habent paucissimi erunt. Carth. Bruno. These words seem to be prophesied of these times.  
Qui tenet, i. e. qui fidem tenet ante Antichristi adventum, [teneat] i. e. ne moveatur citò, [donec de medio fiat] i. e. donec moriatur. Fabr. Paulutius in locum.  
Qui tenet, teneat religionem, donec de medio Ecclesiae fiat apostasia. Estius.   Papists say, 'tis Romanum Imperium; the Protestants affirm, the let is Romani Imperatores; some affirming the Pagans to be it; others, the Christian Emperors; and others, both.  
Aretius, and many others affirm, the let to be the prevailing progress of the Gospel; for the Gospel must be first preached to all the world, and then, Matth. 24.  
Beda, Augustine, Anselm, 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, until the mystery of iniquity do go out from the midst of the Church] they conceive the Apostle here exhorts the faithful, that they would persevere in the faith which they did profess, until the mystery of iniquity were removed.  
This interpretation (saith learned Beza) is not only absurd, but altogether 
Haec interpretatio non modò est absurda: sed Graecis etiam nullo modo respondet. Beza. Romanus Pontifex qui tenet nunc Ecclesias teneat illas, donec de medio fiat, id est, ab ipsâ Romanâ Ecclesiâ▪ quae est Medium & cor Ecclesiarum, fiat iniquitas, ob quam multae ab ea discedant Ecclesiae. Anselm.  disagreeing with the Greek Copy.  
But as the text may be translated nearer to the Copy (as I have endeavoured) leaving out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the most add to the copy, (to supply the sense) so there is an interpretation nearer the 
Sicut carbo ignis inter ligna occultè vim suam exerit, & vicina adurit, sensimque proserpit donec in flammam & incendium manifestum erumpat: sic iniquitas à Daemone accensa, occultè in impiis vim suam exerit, serpitque donec in publicam omnium scelerum flammam sub Antichristo erumpat. Cornel▪ à Lapide.  mind of the holy Ghost, then is commonly given. I humbly take the boldness to translate the Text thus: For the mystery of the illegality now worketh only, until that that letteth be done out of the way.  
In a word, the meaning is, that the grand Apostasy only shall go on to eat out the Saints of God, and the true Church of Christ occultly and in a mystery, until the Antichrist arise and slay the Witnesses, and then it shall break out into open view: hence it is, Cornelius à Lapide compares the Apostasy to a coal amongst wood, which works itself more and more into it, until 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, [until that that withholdeth be removed] is to be understood, either of the withholding of the Antichrist from appearing; and so it is meant of the Magistracy and Ministry of that Kingdom, which keep Antichrist from getting up either into the Civil, or Ecclesiastic power.  
Or thus, [until that that reigns or possesseth the Throne be removed] for Zanchie saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, to hold, to detain, to possess, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multa significat; tenere, retinere, detinere, impedire, possidere, occupare, imperare, rerum potiri: exempla passim halemus. Zanchius.  to rule, etc.— and then the meaning is, until the Witnesses which keep possession of the Throne be removed out of the way; it is meant▪ the Throne of that Kingdom where the Antichrist is to arise: for (vers. 4.) 'tis the Antichrists work to oppose and exalt himself above them, above all that is called God. i. e. the Magistracy; or for Religion's sake is reverenced, that's the Ministry: 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 Apostasy shall by little and little grow and spread in the Churches throughout the world, from Paul's 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 tyrannising. 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 foregoing page.  
Observe this by the way, if the slaying of the two Witnesses 
Note.  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 rejoice 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 Zion with the Lamb, Revel. 14. 1. and sing the song of Moses and the Lamb, Revel. 15. 3. they shall ride upon triumphant horses, in triumphant apparel, with their Triumphant General, whose eyes are as a flame of fire, on whose head are many crowns, whose vestments are dipped in blood, whose Word is a sharp sword smiting the Nations, and treading them as in a Winepress, who wears on his victorious thigh a Name written, The KING OF KINGS, AND LORD OF LORDS. This is your beloved, and this is your friend, o ye daughters of jerusalem; and therefore be of good comfort and courage this day; for your Lord who cometh, will come, and will not tarry.   

CHAP. IX.  
ANd then shall that wicked be revealed, whom the Lord will consume 
Verse 8.  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 ruin 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 ruin we have three things considerable. 1 The person who ruins him. 2 The manner of his ruin. 3 The time of his ruin. 
This opinion may seem to oppose the general opinion of the Protestants; such as Beza, Bishop jewel, Downam, Whitaker, Willet. Brightman, and several others, who conclude the Pope is Antichrist. For my part, I grant as much from Scripture against the Pope as they, as that he is the Head of the Western Apostasy, sitting in pomp in Rome, making peoples and Nations drunk with spiritual filthiness, and that State that hath driven the Witnesses into Sackcloth, that the Popedom is the State with the seven heads and ten horns; but all this makes him not in the least the Antichrist that denies the Father and the Son, 1 john 2. 21. nor the beast of the earth, Revel. 13. 12, 13. nor he that slays the Witnesses, Revel. 11. 7. nor he that lifts himself up in the ruin of three Kings, Dan. 7. nor he that is the son of perdition, 2 Thess. 2. Who is not to be revealed until he have removed the two Witnesses out of the way. This is the Antichrist the Father's both Greek and Latin make mention of.   
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, than 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 slays the Witnesses; he was doubtless 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 Kingdom is laid upon the slain bodies of the Witnesses, which so soon as they rise must needs tumble down again; their night is his noon. When they are at the very lowest, then is he at the very highest. Be confident of this, that the Antichrist is one single person, destinated eminently to this one single act of slaying the Witnesses; from which act he takes the name of Antichrist; and therefore before that time he is not to be expected to be revealed in and to the world.  
2 Here is another of Antichrists titles [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 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 illegal hands in the Greek: another reads it [the man of sin] Beza reads it most properly, [exlex ille] and other learned men acknowledge that it should be so read, though they render it otherwise, conceiving that Antichrist is so called 
Cornel us à Lapide.  Antonomasticè, by putting one name for another, as lawless, for impious. We find the word to signify 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 lawless persons; or it may be translated outlawed persons, persons so notoriously sinful and abominable in their wickedness, that the law hath cast them out, condemned them, and sentenced them; such a one is Antichrist, he is so notorious a transgressor against all law, both Gods and man's, that they both condemn him: and hence, Daniel 7. 25. he is said to change the laws and the customs 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 lawless one] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia jus omne divinum atque humanum conciliat: in some sense it may well be applied to him that slays the Witnesses; because neither God's laws nor man's laws are valued a jot by him, but all must pass 
Exlex est, quia nullis legibu●… subiicitur: omnes aut●…m leges contemnet & conculcabit. Zanchius. Antichristus manifeste revelabitur fontem esse totius iniquitatis, qui nec modò in membris suis, nec tunc in s●…ipso timendus. Anselmus. Retegetur autem sic, ut apertè conspiciatur in impio suo regno, & dominatu: & cognescatur esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iste & Anti b●…stus. Zanchius. Aper●…e dominabitur. P●…ator.  for law and divinity that he saith or doth.  
Indeed many learned men take notice of the Emphasis in the article [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] thence not only 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 reign; he shall be revealed, that is, (saith Zanchie) he shall be so discovered that he may be plainly seen and known in his wicked reign 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 adds 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 slays them eminently noted and observed in the World: I mean that person who in their ruin 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 reigns; they shall know him by his new government, which much like that of Caesar's, 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 ears 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 'tis impossible, for God shall reveal this lawless one to them to be the Antichrist. The word imports the revelation of a mystery, which is revealed only to some peculiar choice familiar friends, but remains a mystery to the vulgar world notwithstanding: this secret is revealed only 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 usurps a dominion.   

CHAP. X.  
WHom the Lord will destroy with the spirit of his mouth] Here we have the ruin of the Antichrist, which is expressed in these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the person that ruins 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 reign and ruin of 
Note.  the Antichrist, that his reign and his ruin are near together; soon after he is revealed to be the Antichrist, shall the Lord Christ ruin 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 coming 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 Jews general flocking in to the Gospel is after the ruin 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 Christ's coming 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 find it joined with [God] there you may ever conclude it signifies Jesus Christ.  
[Shall destroy] or consume, or dissolve to nothing, or kill; for so, (as the learned observe) it signifies.  
[With the breath of his mouth] or the spirit of his mouth] About this Interpreters differ; the most say, that by spirit of his mouth is meant the preaching of the Gospel, by which Antichrist shall be by little and little consumed, and brought to nothing; if this be a true interpretation of these words, than the Lords destruction of Antichrist is not, nor cannot be at the day of Judgement; for then the Ministry of the Word shall cease.  
But Cornelius à Lapide confutes this opinion by one good argument, 
Spiritus oris non significat praedicationèm verbi Dei, quia haec non interficiet Antichristum, imò i●…sam tollet, cum Eliam & Enoch occidet.  It cannot (saith he) be meant the preaching of the Word; for Antichrist shall remove that by slaying the two Witnesses: o Cornelius, I fear thou wilt prove a true Prophet. Antichrist will forbid all Preachers upon the greatest penalties to let alone his usurped, tyrannical, bloody 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 than a paper-pellet from a potgun; 
Nil prodest ratio aut religio ubi vis imperat. Spiritus oris Christi non est p●…aedicatio, sed potius sententia, & judicium condemnationis.  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 Imperial command, his Majestic 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 mild and gentle) cannot but furiously arise against those that offer injury to his beloved wife, which flame of 
Zelus justitiae faciet qui est▪ amor. Spiritus enim Christi est amor Christi, & hic zelus est Spiritus Sancti, quem habet ad Ecclesiam. Aquinas in Locum.  fury ariseth from the fire of love: even such is Christ's 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 Christ's hands. He can as easily confound Antichrist as the wind before the smoke away, & as the Sun causeth the dew to vanish: 'tis but speaking the word and it is done, as Antiochus (Dan: 8. 25. a type of the Antichrist) was destroyed without hands; so shall the Antichrist without hands, by the breath of Christ's mouth be destroyed. In Psal. 10. 5. there we find the wicked successful Tyrant puffing at his enemies; he overthrows them by his might, as easily as a man blows out a Candle; 'tis an expression full of disdain to his enemies; even so here Christ in disdain 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 disdain 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 disdain the armies of his enemies, and so little doth he doubt of the success of the day, that before he fights he promiseth the fowls a supper at night of these mighty men that set themselves in array against him that day; the breath of Christ's 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 flood, the Spirit of the Lord shall by blowing against sin, make him to fly; the Spirit of Christ's 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 prophesy 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 
Et spiritu lab●…orum suorum morte affici●…t improbum. Tre●…. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint. i e. to a wonder, & in the spirit by by the lips he shall slay the wicked one.  mouth, and consume with the brightness of his coming;] 'tis but a doubling of the same expression, (as Grotius observes) after the manner of the Hebrews, when they intent either to express a thing elegantly, or vehemently, or certainly: both these expressions tends (saith Grotius) to one thing.  
For the first expression we shall find some Texts only parallel with the matter; some both with the martyr and the phrase, [whom the Lord shall 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 potius citat, or rather citys 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 Sceptre: so that He shall smite the earth with the Sceptre of his mouth; this Sceptre 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 Luke's copy (of the same prophecy from Christ's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mouth) expresseth, Luke 21. 25. there the earth shall be distressed, and in great anxiety, and the Gentiles at their wit's end.   

CHAP. XI.  
IN the prophecies, there are two great days 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 
[Conficiet Spiritu oris] est Periphrasis verbi D●…i & virtutis ejus; nam verb●…m breve & consummatum facie●… Dominus super terram. Zuinglius.  the Roman Gentiles yield not; whereupon the great day of the Lamb's wrath fell upon the Roman Emperors, that they were not able to stand against Constantine, but were utterly overthrown, and cast from heaven, the Imperial Throne, Revel. 12.  
The next great day of battle against the Roman Gentiles is against the apostate Antichristian Gentiles, Revel. 19 where we find Christ again appearing on his white horse utterly to ruin the heads of the Romish Apostasy, 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 Jews were driven out of their own Country, and scattered throughout the World; so at (or about) this great day of Christ's coming 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 joined together; for the great sign of the Jews conversion to the Gospel shall be the ruin of Antichrists followers by a great Commotion, Revel. 11. 13. and the calling up of the Witnesses to heaven, i. e. to their imperial Seat and Throne. This we shall find to be the scope of several prophecies, both in the Old and New Testament; and this is the scope of this forecited Text in Isa. which when we look nearer to it, we find both the manner of expression and the matter contained in it exactly matching Paul's expression and prophecy; for in it (as in Paul's) we find 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 Sceptre of his mouth; and john 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 Sceptre 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 sackcloth, Zach. 3. under the representation of jehoshua 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 joshuah 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 Christ's mouth goeth a sharp sword, wherewith he smites the Gentiles. The sword in his mouth is his imperial 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 Sceptre 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 Ambassadors be sharper than a two-edged sword, what is it immediately from heaven? the voice of the Lord breaks the Cedars in Lebanon, it bringeth mighty things to pass; the voice is the spirit of the mouth; this voice is that which 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 Earthquake 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 Sceptre of Christ; and what power in heaven or earth can effect such glorious things, but only the spirit of his mouth who breathes 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 
Note.  of the Witnesses, nor the ruin of Antichrist shall be by mere humane help or power, but by the mighty imperial power of Christ. Hence it is, that when Christ cometh to accomplish this great work, (Luke 18. 8.) he shall scarce find faith on the earth; and why? but only because he'll 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 forecited Texts which run parallel with Paul's. 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; 'tis as much as to say, the Lord shall destroy him with the spirit of his mouth.  
But when shall this Text of Isaiahs' be fulfilled? compare v. 20 with Rom. 11. 25, 26. it tells you when it shall be fulfilled, when the fullness of the Gentiles is come in, i. e. when the Gentile Apostasy is come to the full; i e. when the Antichrist appears 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 Eastern 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 Zion a deliverer and turn ungodliness from jacob: I'll appeal to all sober men in this world whether ever this Text that Paul quotes, since Paul's time hath been fulfilled; if not, then probably it is to be fulfilled when the apostasy of the Gentiles is fulfilled, when the Antichrist the Popedom, and the Dragon are cast into utter darkness, and by Christ destroyed.  
As for that Text, Isa. 11. 4. we take the boldness to affirm that it is literally meant of the destruction of the Antichrist, as Paul's Text is: Paul taking this prophecy 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 completed after Antichrists ruin by the prosperous success of the two Witnesses: so that the glorious effect of Christ's appearing to ruin 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 holiness, 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 Constantine's days, and much more abundant, and the Gentiles shall flock in unto it; hereby their union shall be wrought, which shall produce a general 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 than the second Temple. Vide Rab. Solomon on jer. 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 Christ's 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 Christ's residence, which signifies his Church. So that either way the Text hath not been yet fulfilled: for the Church hath had little rest since Christ's time; for the general Apostasy hindered its glory: but when the Apostasy shall be taken away, than 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 Ensign, and in Matth. 24. there is the sign 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 confirms it, that this conversion and redemption of them is to be in these latter days, is (v. 13.) for Ephraim's and judah's enemies shall be cut off; and both Ephraim and judah (i e. the ten Tribes and the two Tribes, never since Solomon's 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 universal peace in the Churches of Christ, of universal 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 ruin 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 only ascribed to the Lord Jesus, and to none else: hence it is that in Deut. 32. 39, 40, 41, 42. we find Christ in fight against him, speaking of himself 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 arrows 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 ruin set out like the day of Judgement; though the horn be little, yet his ruin is great, in v. 9 he is ruined by the Ancient of days, who did sit; this is the Lord Jesus, who is Alpha and Omega, who in the ruin of this little horn sets up, v. 14. his own Kingdom, which is an universal Kingdom, and a perpetual Kingdom, that is, until 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 days again appearing; many take this to be the day of Judgement, because here is mention made of the Ancient of days coming, which is only to be understood of the coming of Christ to ruin 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 holiness) 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 Bow, 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 'tis that joel calls this great day of the destruction of the Antichrist, the day of the Lord, joel 3. 14. and what is this day of the Lord? in the verse before, 'tis the time of his putting in his sickle to reap the great harvest of Antichrists ruin, as 'tis expounded, Revel. 14. 15. the place is called the valley of decision: and why of decision? not that this alludes to the harvest, but to the place where this harvest shall be, which is Mount Olivet, alluding to that great rent that the Antichrist shall make there, Zach. 14. 4. the great division shall be made betwixt Antichrist and the true Church: by Mount Olivet cannot be meant otherwise then some eminent National Church of Unity within itself; out of which Church Antichrist and his apostate company arise against it; and this makes Mount Olivet to cleave in sunder; so that now that place is become the valley of decision: and then the next verse after the Text, v. 15. tells us this day of the Lord is to be, when the jews redemption draweth nigh, Luke 21. and (as Matth. 24. hath it) when the sign of the Son of man appears in heaven; for the Sun shall be darkened, & the Moon shall withdraw her light, as 'tis in all the Evangelists except john; and the immediate effect of it is (as in the following verses) a glorious day of Church-reformation: likewise in Obadiah 15, 16. this day of Antichrists destruction is called the day of the Lord upon the Gentiles: what Gentiles?  
1 The Gentiles that have drank the blood of the Church, they were those Gentiles that had drank blood upon the holy Mountain: therefore, as these Heathens had done to the Church, so the Lord would now do to them. Revel. 18. 16. is a parallel Comment on this Text.  
2 They are those Gentiles that shall be destinated to destruction, when the Gospel-Church shall have a glorious deliverance; and the jews, both the ten Tribes and two Tribes (for these are the sons of jacob) shall possess their possessions, verse▪ 17. by which it seems most probable that this day of the Lord must be that day when God destroys Antichrist, who gathers great strength (Revel. 19 19) against the Lord Jesus, that is, against his true Church, and this war is called a war with the Lamb, i e. with the true Church; for it is impossible they should make war with the Lord Jesus any otherwise, then by ruining his Offices and his Ordinances, and blaspheming his Name, and denying his Godhead, and— which so nearly concerns his honour, that he will by his immediate power and might arise and ruin the Antichrist and his Polyarchie. To these we might add many more texts, Zach. 14. 1, 3, 5. parallel with jude 14. and Revel. 14. 1.   

CHAP. XII.  
ANd shall destroy with the brightness of his coming▪]  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this is that other expression of the manner of Antichrists ruin. It is a word (say the Learned) rarely found amongst other Authors, but familiarly in Paul's writings; it is a word setting out the utter ruin of the Antichrist: as Antichrist by his appearing made the power of the two Witnesses, and all their pious endeavours of none effect; he brought it to nothing by laying their honour and majesty in the dust; so Christ by his appearing shall bring down and destroy the government, and strength, and power of Antichrist; he shall render all that he hath done as vain, Christ shall overturn his Babel-strength and ambition, Christ shall make all his successes to come at last to nothing; and all his wealth and conceited honour, to vanish away. He thinks by his prosperous successes to be some body, and to raise himself a sure pillar; but Christ shall make all this useless to him, and of none effect: he'll not leave one stone of his Government standing upon another. Hence, (Daniel 7. 26. a Text parallel with this, both in phrase and sense) 'tis there said, The judgement shall fit, and they shall take away his dominion, to consume and destroy him unto the end. The like expression to the same end we have, Revel. 14. 19 of casting the vine of the earth into the great winepress of the wrath of God, that is, crushing him to nothing, grinding him as small as the dust, making him lighter than vanity, useless and vanishing as the smoke. Concurring in sense with these, is that Text, Revel. 19 20. where the Antichrist is taken & cast alive into the lake that burneth with fire and brimstone; which notes first, the dreadfulness of the destruction, He is cast alive: and secondly, theirr ecoverableness of his ruin, He perisheth for ever; for out of hell there is no redemption: and thirdly, it notes the Author of this ruin, The Lord Jesus: for none can cast into hell but he; none hath the power of heaven and hell but he; he hath the key of David, and none but he. Once again let's view the word, and it denotes the quality of the person as well as the manner of his ruin; I think we may stretch the sense so far without cracking any golden string of divine Truth. Observe then, there are two enemies that Paul saith Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall destroy. This in the Text john (in Revel. 20. 5. compared with Revel. 19 20.) tells us, shall be at the first resurrection; the other enemy Paul tells us, 1 Cor. 15. 26. at the last and general resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall be destroyed; there's the same word expressed of death, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the last enemy of the general resurrection, to note, that the greatest and worst of enemies to be destroyed at the first resurrection of Jews and Gentiles to Christ, is this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the last and worst of enemies at the second, is death.  
[With the brightness of his coming] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
August. Ambros.  to a word, in the appearing of his presence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an appearance with glory and splendour.  
Against my south-wind here ariseth the Euroclydon; I am fallen into a place where three Seas meet.  
Some say, by this coming of Christ is meant the coming of Christ to Judgement: some say no, but it is meant Christ's coming to reign personally upon earth amongst his Saints: Say a third, neither, but Christ's coming is to destroy Antichrist by his glorious power in raising up the Witnesses. This last opinion is the truest, and (like truth) hath the fewest followers.  
That opinion that this is meant of the coming of Christ to Judgement is most embraced and followed, and their reason for it is the same that the Chiliasts use to maintain their absurd, and little less than blasphemous opinion of Christ's personal reign upon the earth amongst his Saints militant, before the day of Judgement. They say, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (when used about Christ) signifies his personal appearance always in Scripture; but (say they) Christ shall not personally appear until the day of Judgement; Ergo the destruction of Antichrist shall not be until the day of Judgement. Cold comfort for the Church Militant, (which by this opinion is like to lie under the frozen Zone of Antichristian persecution until Doomsday,) that all the world be on a fire: and colder comfort for the twelve Tribes, who are like to lie in the dungeon of darkness, impenitency and unbelief, until 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 until hellfire awake them; their faith in Christ shall be no other than 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 general received truth amongst the learned Expositors, that the Jews general conversion to the Gospel shall not be until Antichrist be destroyed, and it is a clear truth in Scripture. But if Antichrist be not destroyed until the day of Judgement, farewell the Jews 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 prophetic promises, have allowed the Jews, (or rather the prophetic promises) about seven week's time to accomplish 
Ante diem judicii ●…ccidetur Antichristus, nam post ●…jus mortem minimùm dabuntur hominibus quad●…aginta quiuque dies poe●…tentiae, ut patet. Dan. 12. 12. Cornel us d. Lapide, & alii docti.  their great work; they say, betwixt the destruction of Antichrist and the day of Judgement there shall be the space of five and forty days, which is the time allotted for the Jews to repent in, and believe, and embrace the Gospel. Here's a little charity, but blessed Jews, that God's charity is not measured to you by the Papists scant yard. Miserable comforters are they which bring you here the best news from this groundless opinion: which we shall answer two ways. The first, by way of supposition. Secondly, Plainly and positively; both to the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉]  
I Suppose it should be granted, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did always signify Christ's personal presence; yet is their Argument never the less questionable, as falsely grounded; for we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 
Multorum opinio est, inter Antichristi mortem Dominique adventum spatium aliquod temporis fore medium, qu●… pace aliquantulâ f●…uatur Ecclesia. Estius in locum  belongs not to Christ, but to Antichrist, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probabiltie relates to the Antichrist: for it is usual, (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 find frequent in Scriptures: so that the meaning of the text possibly is this: God will destroy Antichrist, when he shall appear in his outward splendour and pomp to the World; when he is at the full, God shall by a sudden change bring him into the wane, until 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 confirm this opinion, especially as the Syriack Interpreter reads them [Adventus enim illius est▪ etc.] where [enim] seems to be put causally. So that the sense seems to be this, [the Lord shall destroy him in the brightness of his coming, because his coming is according to the working of Satan,] if this be a true Exposition (as for aught I know it is) then are their arguments, which are grounded on this Text, quite overthrown. 
Fat●…or quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voce sae●…è illum iudicii adventum significari▪ sed id perpetuum non est. Leigh. Critic. Sac. Haec verba non duntaxat de ultimo adventu Christi intelligenda sunt, sed quotidiano adventu verbi Christi in corda fidelium. Zuinglius. Incertum est an loquatu●… de ultima Christi apparitione cum judex è coelis patefiet. Calvin. in locum. Adventus Domini extensè & secundùm quandam latitudinem est intelligendus, ut sub eo comprehendatur etiam adventus & praedicatio praecursorum. Estius in locum.   
But we will not adhere to this opinion, & therefore answer positively to the word, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not always the personal appearing of Christ; it is not denied, but that the word properly signifies presence, essential presence▪ & ofttimes signifies the coming of Christ to Judgement, but not always. See what our noble English Greek Critic saith; he allows it a saepè, but not a semper; it is oftentimes put for the personal appearance of Christ, but not always: so saith Grotius upon this Text, and so say some other learned Protestants. Calvin bends this way, putting an incertum est upon the general received opinion of Christ's coming to Judgement here. Besides all this we have many clear Texts which prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not always signify Christ's 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 ministry of the Gospel, to convert souls to God. Such a phrase Christ himself useth of himself in this sense, Matth. 16. 28. There be some here which shall not taste of death, until they see the Son of man come in his Kingdom, that is, sending the Holy Ghost to propagate the Gospel by signs and miracles; so say the last Annotations on the Bible, or else (say those Notes) Christ's coming in power by execution of Judgements upon the Jews 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 Christ's answer to it; for Christ's coming, 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 Kingdom 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 'tis in the father's hands; this is laid up in store with God, and sealed amongst his treasures, Deut. 32. 34. 'tis the great mystery which was not for them to know. This appearing of God to build up Zion, (Psal. 10●…. 16, 17, 18.) that is, to restore the twelve Tribes, it is written for the Generations to come; 'tis a mystery to be unlocked to the latter ages of the World. About this Kingdom 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 Kingdom to Israel; and this Christ doth not deny, but shows to the end of that Chapter the signs foregoing the coming of this Kingdom; the restoring of which (in the next Chapter, Luke 18. 8.) Christ calls the coming 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 penitential convictions and fiducial embrace of Christ; for were it meant of the damned Jews howls at the day of Judgement, john 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 coming of Christ in clouds is his powerful and glorious coming 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 final damnation.  
In this sense, Matth. 23. 39 is th' be understood, [Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord.] Look back to the Context, and it tells us that the Church and state of judea should be desolate until that time that they welcomed the messengers of the Gospel whom now they despised [Ye shall not see me] i. e. know me: 'tis an intellectual sight of him by faith; ye shall not believe in me until the day that your heart be inclined according to Isaiah's prophecy, to say, How beautiful are the feet of them that bring the glad tidings of peace? until then, the vail should be over the eyes of their mind, as Paul expresseth it; but when the time is fulfilled, than they shall look on him whom they have pierced, i. e. by faith look on him, Zach. 12. 10.  
Primatius sends us to Matth. 24. to learn the meaning of Paul in the Text, which Texts have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently, yet do not thereby set forth the personal coming of Christ to Judgement, but the powerful and extraordinary actings of his Providence 
See the learned Annotations on Matth. 24.  in raising up the two Witnesses, ruining the Antichrist and his followers, and converting the twelve Tribes to the Gospel; this Paul calls [the brightness of his coming] or the splendour of his coming; and Matthow calls it, Chap. 24. v. 30. the Son of man coming in clouds with power and great glory. And in Revel. 14. 14. it is expressed by the appearing of the Son of man on a white cloud with a golden crown on his head, there's his splendour and glory; and a sharp sickle in his hand, there is his power.  
There may three reasons be given, why & one the same polity, person or action are diversely described in the New Testament. 1. That they may comprehend all the Old Testament-prophecies of the seventh Trumpet. 2 To make us to look higher than a literal sense, or to think that there are any crowns, or garments, or white horses, or swords, but only Imperial Majesty and power with Christ in heaven; and that his coming is not in person but in power. 3 For clearer information, as the general head of the Western apostasy is gradually described, 1 As one of the four Angels, Revel. 7. 1. Next, a Star fallen, Chap. 9 1. Next, the beast of the Sea with seven heads and ten horns, Chap. 13. 1. And at last, the whore of Babylon, Chap. 17. So the Antichrist, 1 He is the beast of the bottomless pit, Revel. 11 7. 2 The beast of the earth, deceiving people, Revel. 13. 14. 3 The skarlet-coloured beast full of names of blasphemy, Revel. 17. 3. the eighth King (v. 11.) that goeth to perdition, and therefore the son of perdition. And lastly, the false Prophet cast into hell, Revel. 19 20. But all this by the way: we now proceed. In Habakkuks' song upon the stringed Instruments, i e. a prophetic song, (for stringed Instruments were Instruments of prophecy, 1 Chron. 25. 3. Psal. 49. 4.) we find Chap. ●…. 3, 4. a parallel Text setting forth (in all probability) the selfsame coming of Christ; for the whole song in the matter of it is parallel with Revel. 14. 1, 2. which is all one with that Revel. 19 where Christ and his army appear in glorious array at the time of Antichrists ruin; and one with Zach. 14. 5. The Lord my God shall come, & all the Saints with thee▪ In v. 3. God came from Teman, and the holy One from Mount Paran, Selah: this is to me a note upon Sigionoth, for I understand it not; only let us wade as far as we can by the hand of the Scriptures guidance; a parallel Text for this we have in Deut. 33. 2. which here is styled Moses blessing▪ wherewith he blessed the children of Israel; and he said, The Lord came from Sinai, and rose up from Seir unto them, and he came with ten thousand Saints, etc. This Text I may call a typical Comment of that in Habakkuk; for, as Gods coming unto Mount Sinai (for so the Text may be read) was the forming of the house of jacob into a Church-government and right way of worship; and as from Mount Paran he blessed the Civil Government, in endowing the Elders of Israel with a large measure of his Spirit: thus establishing their Church and State-Government after their glorious deliverance out of the cruel bondage of Egypt; so God shall come to deliver the house of Israel from under the long and sore captivity of the Roman Monarchy, by converting them to the Gospel, and restoring them to their own land, so forming them to be a Church and State again. Thus God shall come from Teman, (this is the coming of Christ) and the holy One from Mount Paran. Teman and Paran were two Wildernesses, in which the Church of God wandered; and where they had these glorious apparitions of God's favour, to note, that the Church under the Gospel shall be, Revel. 11. and 12. in the Wilderness, when God speaks thus comfortably to her, Selah being a note of music; for the elevation of the voice is very Emphatical here; for when God shall restore the Jews from captivity, Jacob (Psal. 53. 8.) shall rejoice, and Israel shall▪ be glad: therefore john hears (Reve. 19 after the Roman Monarchy was ruined) a great voice of much people, saying, Hallelujah: the highest song deserves the highest note: the note was so high set, v. 6. that it was as the voice of mighty thunderings, saying, Allelujah. But how is this coming parallel with that of Paul's, and Matthews and john's? this is exactly parallel with them: for as here he is said to come, so he is said to come with great splendour and glory; and with great power; his glory covered the heavens, and the earth was full of his praise; and his brightness was as the light: here's the brightness of Christ's coming; and then he had horns coming out of his hand, there is the coming of Christ in power, there was the hiding of his power, or the mystery of his power; by which it appears, this coming of Christ in glory and power to destroy Antichrist, and convert the Jews is a mystery, as Paul, Romans 11. john, Revelat. 10. and Moses, Deuteron. 32. call it.  
This coming of Christ is glorious and powerful, in regard of 
I●… may be called▪ the coming and appearing of Christ, when he comes and appears in his Vice-gerents his two anointed Offices, Magistracy and Ministry, but at the raising of the Witnesses, he eminently appears in these two Offices, therefore 'tis called Christ's coming and appearing.  the effects of it; 'tis powerful in regard of the powerful enemies it overcomes; for it overthrows the Devil, the beast, and the false prophet: and then Christ's coming is glorious; because it gathers the twelve dispersed Tribes together, it brings in to the royal fold of Christ infinite numbers of Gentiles from all quarters of the World, it makes all the Kingdoms of this World to become the Lords and his Christ's. How am I in the midst of these texts like a little Bee drowned in an Ocean of honey! I am not able to count the texts that illustrate this glorious and powerful coming of Christ: neither am I able to marshal them in such good method as may make its matter both plain and delightful to the Reader, much less to expand the breadth and the length of those glorious truths which are involved in those texts: but if in magnis voluisse sat est, I am well enough. I have done my endeavour.  
I should now proceed to show the error of those Millenaries, who on the other extreme would from the frozen Zone of affliction bring the Church militant into the torrid Zone of terene triumph▪ where it shall have no night of sorrow, but shall have Christ personally present in the midst of them: hereby utterly making void that text which is unlimited until the day of judgement: Through many tribulations we must enter into the Kingdom of Heaven. And All that will live godly in this life must suffer per●…ecetion: nay, worse than this, it disgraceth Christ, and debaseth his dignity so infinitely, that when I consider the Majesty of Christ's presence, as he appeared to john after his Assumption, Revel. 1. 13, 14. with his eyes like a flame of fire, his voice like the sound of many waters, from his mouth a sharp two-edged sword proceeding, and his countenance bright as the Sun shining in his strength: and when I meditate of that glorious place, into which with the humane nature he ascended; I do so much abhor the thoughts of my Lord the King of Heaven and Earth's debasing himself again to dwell with men before their bodies are changed, and have put off corruption, to be seen with these mortal sinful eyes, and touched with these polluted hands here, that I cannot but cry out aloud against the opinion as blasphemous; and therefore I pass it by as not worthy the mentioning of a solid Christian: it needs not the confuting; for the learnedst and most moderate of them (Mead) contradicts himself in one and the same page about this opinion: and so do all of them that either print or prattle of it most ridiculously and absurdly.    

Of the ANTICHRIST, The Fourth Part.  

CHAP. I.  
WHose coming is after the working of Satan, with all power, and 
Verse 9  signs, and lying wonders.  
In verse 8. we had a general view of Antichrists reign and Antichrists ruin; now in the four following verses the Holy Ghost descends to a more special and peculiar description of Antichrists appearing when he comes to be formally Antichrist, i. e. to dispossess the lawful Magistracy and Ministry, the two anointed ones; and to set himself and his Image or government above them.  
The Holy Ghost describes him (that the Church may know him above all others when he comes) 1 By his manner of appearing in the world. 2 By his followers or subjects.  
His manner of appearing is described in  

General, to be after the working of Satan.  
Special, to be, 1 With power. 2 With signs. 3 With lying wonders. 4 With all deceivableness of unrighteousness.   
[Whose coming] Coming, or appearance, or presenee, is here put for the full possession that Antichrist hath of the throne he usurps; his appearing formally to be Antichrist; and how is this appearance? the Text answers, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] according to the working of Satan.  
Some learned men conceive that by Satan is not here meant the Devil, but such an enemy and adversary of the Lords Anointed, as judas was; their ground for this is partly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not an infernal spirit, or reprobated Angel, but an adversary or spiteful enemy. If this be the meaning of the Text, than it must run parallel with that, Revel. 13. 12. he exerciseth all the power of the first beast before him, or in the presence of him; that first beast is the Pope, so that as the beast of the Sea with seven heads and ten horns got up to his usurped greatness by supplanting his Sovereign; so by the same rounds of policy doth the Antichrist climb up to his usurped greatness: and thus he may be said to come after the working of the adversary the Pope, who is the grand adversary of the true Christian Church, and of the Jews conversion; but I cannot adhere to this opinion: for Satan here (as for the most part every where) is one of the black attributes of the Devil, appropriated only to him.  
It would scarce be worth while, unless to satisfy the curious, to repeat the wild opinions of some learned men on this expression. 
Theodoretus. Hippolytus de Consummatione S●…culi. Rabanus de Antichristo.  Some think he is a Devil incarnate, who endeavours to imitate Christ, and to persuade the people that he is Christ: they think he shall be of the Tribe of Dan, and after this manner deceive the Jews. They think he will pretend to come of a Virgin as Christ did.  
Others, that he shall not be a Devil, but a man begot by the Devil of a Virgin.  
Hierome on Isaiah 16. thinks that the Devil is the father of Antichrist: this in some sense is tolerable; but for the other opinions I find not the least ground in Scripture for them, and therefore leave them. Neither can I so heartily embrace the opinion of learned Swarez, and those other Romish Doctors of his opinion, who hold, that Antichrist shall be filled with the evil qualities of the Devil from his cradle. Yea the Devil (say they) shall so shape him to his mould, when he is in the womb of his mother, ut temperamentum & complexio ejus fiat propensissima ad omnia vitia; these things may be true, but 'tis very uncertain to me; I desire to sail by the Compass of the Word, and the wind of the Holy Ghost in the Scripture as near as I can, and that (if any 
Operatio Satanae & omnis conatus ejus in hoc homine situs ●…rit. Ant. Scaynus. In ipso, cum ipso, & per ipsum operabitur Satanas. Tirinus. In Antichristo est Diabolus. ●…uggerens, ●…icut dicitur de Juda, Jo. 13. Introivit in eum Satanas, scilicet instigando. Aquinas. Ità Gorranus.  thing) will bring me to the desired fair heaven of truth. Anton. Scaynus, Hemingius, and Bened▪ justin, have very good glosses upon these words; the nearest to truth of any of these I have repeated.  
I most concur with Zanchie upon this Text; his coming is according to the working of Satan, i e. the Devil, who hath, (john 8. 44.) two Epithets given him by the Holy Ghost, even by Christ himself, he is a liar and a murderer: now according to this efficacy of Satan Antichrist comes; these arse, (as Zanchie calls them) Antichristi arma, the weapons of Antichrist; in this sense we find a parallel Text, Revel. 13. 11. the beast of the earth spoke like the Dragon, and how did the Dragon speak? Gen. 3. 1, 3, 5. he speaks flattering lies, and teaches abominable rebellion. He taught to pluck the forbidden fruit; so Antichrist flatters his followers with fair promises of liberty; but they are lies, and teacheth to pluck the forbidden fruit; you know there is one sacred tree in the world, which man is forbidden to touch, yea the Heretics and Apostates of these times confess it; some of the eminentest of them have acknowledged that it is as sacred corn, only to be reaped by the hand of God; now this forbidden fruit, this sacred tree he cutteth down; and herein he cometh according to the efficacy of Satan, i. e. as a liar and a murderer and a cheater. The Devil put on a painted skin when he vented his most pernicious poison: so doth Antichrist, he puts on the speckled skin of fair pretences. Nothing but liberty, the Gospel, and the promotion of piety and Saintship is in his mouth, but his heart and practices and designs are diametrally against it.   

CHAP. II.  
THus you have a general description of the appearing of Antichrist: now follows the particular symptoms of his appearing.  
In this Chapter are the signs and marks of Antichrist, which 
No●…e.  are proper only to the Antichrist, and to none else; for (as our English chrysostom in his learned and holy Treatise of grace, p. 42. 
Mr. Ant. Burges  saith) though it may fall out that some other besides the Antichrist may have some of those marks belonging to him, yet none have them all cumulatively and collectively, but the true Antichrist. So I conceive there are some peculiar signs and marks of the Antichrist which none can have but he, such as relate to the time, the place, and the manner of slaying the Witnesses.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum omni potentia, Beza In omni virtute, so both the Vulgar and the Syriack.  
Some learned Protestants (conceiving the Pope ●…o be the Antichrist) understand by [all power] the secular and Ecclesiastic power which the Pope usurps.  
Others think, It is to be referred to the power of doing prodigious things in showing signs and wonders: so Beza and Zanchie 
Hot modo decipiat Antichristus; primò per potentiam Secularem. Secundò, per virtutem miraculorum. Quantum ad primum, dicit in omni virtute scilicet Seculari, Dan. 11. Dominabitur thesaurorum auri & argenti. Aquinas.  think. Aquinas on these words saith, that Antichrist shall deceive people after this manner. 1 By his secular power. 2 By the power of miracles. He conceives that Paul by [all power] means secular power, such as Antichrist is said to have, Dan. 11. where he is said to rule over the treasures of gold and silver, and to honour the god of forces, i. e. bless his sword-power which hath exalted him. I humbly conceive that this is the meaning of Paul; for having before showed us that he ariseth out of the midst of the true Church, and setteth himself in the throne of the true Church by supplanting the lawful possessors of it. The means by which he must accomplish this, must be by extraordinary policy, which the Apostle tells us is by the efficacy of Satan: the policy of hell promotes him to this power; by flatteries and fair pretences he winds himself into power and strength, and then he murders and supplants those that stand in his way by the strength of that power, which by flatteries and fair pretences he got the possession of. Thus, according to the working of the Devil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copi●… militares dicuatur, non solum in sermone sacro, sed etiam apud autores profanos, Leigh.  by lying and murdering he gets into power, and then appears with all power, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (say the learned Critics) signifies an army or host, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is best interpreted the Lord of hosts. Our learned Critic Leigh proves that the word is used for military power, both amongst humane and divine Authors. Theodoretus, Nazianzen, and others so use the word; so that when Antichrist appeareth to be formally Antichrist, he appears clothed with all power, he is Commander in chief of forces and power.  
They that read the Text [in omni virtute] so understand it, they 
Potestaccipi pro divitiis, & vi armorum. Ant. Scaynus.  oppose it to infirmity and imbecility, and not to vice. Saith Scaynus, it may be understood of army, or great wealth, or powers; and to this do other learned men consent, who say, the Greek word is answerable to the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chajil, which signifies power or armies, or that wherein power and might consists, whether wealth and riches, or strong confederates; so doth Nazianzen describe Antichrist to be a beast full of poison and mischief, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazian. Jamb. 15. 2. 2.  a man of great power and might, a wealthy man.  
Hence it is we have the Antichrist, Daniel 7. Daniel 11. and Revel. 11. and 17. plucking up three of the ten Kingdoms subject to Rome, and making war with and overcoming and wearing out the Saints; and in another place doing what he pleaseth, and so successful with his power or forces, that he pitcheth his tents in the holy mountain betwixt the Seas, and makes war with the two Witnesses, overcomes them, and kills them, and makes war with the Lamb; and all this he doth by his power, his hosts, and armies, over whom he hath the chief command. All these expressions are but to set forth the manner of the Antichrists appearing, 'tis with armed power against the Church: for no otherwise can he make war with the Lamb, then by assaulting the true Church, the Lamb's bride.   

CHAP. III.  
— and signs, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst humane Authors signifies a prognostic sign, and sometimes an argument, but commonly a sign: there are natural, civil, and diabolical signs; and there are divine real signs: the word in Scripture is used to express them all.  
judas, (Matth. 26. 48.) gave his soldiers (of whom for a time he was Conductor General) a sign whereby to know Christ. This was a distinguishing sign to his soldiers, a destructive sign to Christ, a deceitful sign to the betrayed Church, the eleven Apostles. Such a sign shall the Antichrist use in the slaying of the Witnesses, he shall kiss those with fair promises, whom he intends to bettray and kill; his signs shall be designed signs to his followers, destructive signs to the Lords anointed, and deceitful signs to the deluded, betrayed Churches, under the wing of the Lords anointed.  
The Apostle useth here two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies properly a prodigy, or an extraordinary act beyond the ordinary course of nature. And so ofttimes doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet seldom when they are both found (as here) together, then (as now) their proper distinct significations are to be regarded.  
The learned distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus; 
Signa sunt quaedam mi●…a etiam p●…rva; prodigia verò magna quae aliquemprodig●…osum ostendunt, quasi ●…ocul à digit●…. Aquinas.  signs are those things which are done in an extraordinary manner; but not beyond or against nature; as to heal the sick, to cure a leper, to restore a lame man to his limbs: but prodigies are extraordinary acts, or productions beyond the course of nature, as to raise the dead, or give sight to one totally blind; this cannot be done by nature or art; for total privations admit of no regress. In what sense signs are here to be taken, is questionable; but 'tis out of question, that these signs are one grand Character or great letter of the Antichrist.  
That miracles are called signs in Scripture, is most frequent and certain; and the learned give reasons for it, which reasons 
Miracula dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia signa sunt praesentiae divinae, atque eorum proprius usu●… est ut confirmetur fides nostra. Leigh è Camera. Miracula vocantur signa Synecdochicè▪ quia mi●…acula, signa, & testimonia sunt divinae ad dicendum vocationis, & veritatis 〈◊〉.  are deduced from Scripture, Mark 16. 20. He confirmed the Word with miracles and signs: the miracles and signs that accompanied the Apostles, were to confirm the doctrine of the Apostles, and their extraordinary divine call and anointing unto that work. This usually accompanied the Prophets before Christ, when they were made Apostles, and had a word put in their mouths, usually a sign went along with their word of prophecy. Therefore when Christ was cried up of the people for a Prophet, the Pharisees come, and require a sign from heaven, Matth. 16. 1. that was to confirm his extraordinary mission, and the new doctrines that he taught.  
As Christ by signs and miracles confirmed his Anointing as only Head, Priest, and Prophet as man, and so anointed above his fellows, above all that ever were, he was David's Lord, the King of Kings, Priest of Priests, and Prophet of Prophets, as he, I say▪ confirms his unction and his new government by signs and miracles. So the Antichrist when he comes, he shall come in the spirit or energy of the Devil, and with lying signs and wonders endeavour to confirm his usurpation, by pretending to an extraordinary mission; he goes to prove his title to what he usurps by the false sign of providence, of Saintship, of immediate revelations and such like ways.  
This observe as a general truth, that that man, or Church, or 
Note▪  State, since the establishing of the Gospel-Church upon the Bible, that have no better title than the present signs and miracles they bring with them to uphold it, do build upon an Antichristian foundation. For you may be sure their title is not good by the law of Christ in his sacred records, who fly from that to feigned signs and miracles of their own.  
I cannot say particularly what these signs are; but sure I am from the text, they are deceitful signs and prodigious signs. What prodigies and signs, Europe▪ yea, the World hath had these four years past, I leave the judicious of the World to judge. I pass on to the Scriptures that are cogent with the text. I Revel. 13. 13. there the Antichrist doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make great signs▪ and upon what designs? but to cheat the men of the earth to a subjection to his new government, as you may see in the afterwords of that Chapter.  
Another parallel text we have in Matth. 24 24.— where the Antichrist is set forth by his followers, those that comply with him, and promote him by dividing and corrupting and over-toping the true Church by those factions of Apostates, which they draw out of the Church against it. They are ca●…led false Christ's and false Prophets, who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; though this be not spoken of the person of Antichrist, yet 'tis spoken of the followers of Antichrist, who appear in the Church with the Antichrist, and are the instruments of broaching those false signs, which in the other texts are attributed to the Antichrist, he being the head and patronizer of them: for it is not to be imagined that ●…e alone doth these signs, but he hath fit instruments designed by him for the work. The Frogs out of the Dragon's mouth, the three unclean spirits help him.  
I am loath to enter upon Revel. 16. it being a Chapter so full of unrevealed revelations, there being much more difficulty in it then commonly Expositors conceive: yet if I did affirm that Revel. 16. 16. ran parallel with Paul's prophecy in the description of Antichrists ruin, verse 8. whereby the breath of God's mouth, as in Revel. 19 15. and the brightness of his coming (as verse 12, 16. manifesteth) he is destroyed with his fellows, verse 20. that is, brought to Armageddon, Revel. 16. 16. I think I could easily prove it, and upon better grounds then as yet I see by former Authors of other opinions refuted: but I must return to a harder task, and that is to prove that Matth. 24. 24. is a prophecy of the Antichrist and his followers. For proof hereof we must borrow the method of him who wrote the last Annotations upon this Chapter: 
Annotations on the Bible.  Here are (saith he) three questions propounded. 1 Of the ruin of the Temple and of jerusalem. 2 Of Christ's coming to restore the Jews. 3 Of his coming to judge the World. As for that end spoken of, v. 14. it is not meant the end of the World, but the end of the Jewish Church and State-government, the Temple and the Throne should be ruined.  
Now to these three questions Christ distinctly answers, denying none as false, nor reproving them as needless. To the first question you have an answer which extends to v. 22. To the second question, viz. when Christ shall come to convert the Jews, and restore the Kingdom to judah, that is, unite the twelve Tribes again in one Religion under one King, as it was under David and Solomon. The Disciples were questionless right in the question, for otherwise Christ would have showed them their error and mistake: but that Christ doth not, neither in this Chapter nor in Act. 1. 6. where they ask this question, Wilt thou at this time restore▪ the Kingdom to Israel? i. e. unite judah and Ephraim the two sticks in God's hand. They had this opinion not only by tradition from their fathers, but they had it from their prophecies, the written received Word, from Moses and all the Prophets. See what answer Christ makes to them, It is not for you to know the times and the seasons that the Father hath put into his hands, but ye shall receive power;— the Spirit of Revelation after his ascension; should reveal this to them, as it was to the beloved Disciple john, and to all them who by the Spirit afterwards understood Christ's prophecies in Matth. 24. and Luke 21. So that Christ positively affirms, that such a restauration of the Kingdom to Israel there should be, and they should have in due time a more full discovery of that truth: in the mean time 'twas reserved in the Father's hands. He that wrencheth the scope of Christ's words to a contrary sense, in my judgement offers exceeding much violence to the Text. Likewise in Luke 17. 20. when the Pharisees that grounded this question of the coming of the Kingdom of God upon the Old Testament-prophecies, which are clear in the thing: Christ denies not the question, but answers to it in Moses words, from whence they raised the question. So that it is manifest, the Disciples were found in the question about Christ's coming to call home the twelve Tribes; to which he answers from v. 23. to v. 35. where he gives the Symptoms immediately going before his coming, and that is, ●… Antichrist and his followers should be busy: where? in the Church: about what? about dividing Christ, making factions in the Church, saying, Here is Christ, and there is Christ; behold, he is in the desert, behold, he is in the secret chamber: thus Antichrists followers by factions raised in the Church, and by their false signs and false wonders, in successes, providences, pretences of sanctity and such like falsities, shall prevail so exceedingly, that generally all loose professors shall be drawn to a defection, or a cursed neutrality, or to a malicious apostasy from the Church, yea, they shall stagger many of the elect▪ and (were it possible) make them also finally to fall into the same delusions, impenitency, and irrecoverable apostasy. Now (v. 27.) comes Christ like the lightning, i. e▪ suddenly, terribly: when is that? v. 28. when the ravenous birds of prey, the Romish Eagles are feasting and rejoicing at the dead carcases of the Witnesses: then follows, v. 29. the vials pouring out on the apostasy and the Antichrist; and then appears the sign of the Son of man in heaven, and then shall all the Tribes of the earth mourn: what? all the Tribes? yes, all: for v. 31. the Angels with sound of Trumpet, Isa. 27. 13. (that is, at john's seventh Trumpets sounding) shall call all the Tribes from the four ends of the earth. Oh blessed day▪ the Lord hasten it: but is this at the day of Judgement? no; but at the time of Antichrists ruin, for the Generation of the Jews shall not perish until all this be fulfilled; now after this Christ treats of the day of Judgement in that Chapter.   

CHAP. IU.  
[And lying wonders] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Syriack renders it, and with false prodigies: Beza reads, lying prodigies. 
Et prodigiis falsis. Syr. Et prodigiis mendacibus. Beza.   
I dare not alter any thing, and therefore may not find fault. They say the expression is an Hebraisme equipollent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they translate for the Text.  
It is observable, that all the New Testament-prophecies are full of Hebraisms: sure the Holy Ghost hath some holy design in it; either to inform the Hebrews, that the same Spirit that inspired the Old Testament-Prophets, inspired also the New: and that the only way to understand either is to believe both, and compare them one with another: thus I understand that of seeing eye to eye, as Esay hath it.  
Or else, it is, to humble us Gentiles in the remembrance of our stock. We are by nature wild Olives; and all the light we have received for salvation it hath come from the Hebrews. To them were committed the Oracles of the Gospel, and they (viz.) the twelve Apostles, and Paul, all Hebrews did dispense those Oracles to the world, which are to this day, and will be the standing rule to all the Churches to the end of the world. Hereby all boasting is excluded from the Gentiles.  
Or rather to point us to the Old Testament, there to search for a parallel Comment on a prophetic Text in the New Testament, It may be all these designs are included in the phrase and manner of expression. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] this is a degree beyond signs, 
Quae causam habent occultam alicui, & non simpliciter, dicuntur quidem▪ mira & non miracula simpliciter; sed quae simpliciter caus●…m occultam habent, sunt proprie miracula. Aqui. Miraculum est quod ●…it super omnem naturae vim; quódque omnium naturalium causarum, & creaturarum vires excedit & transcendit. Cornelius à Lapide. Zanchius.  that Antichrist goes: for signs are but things acted within the Sphere of nature; but wonders, beyond and above the reach of nature. Hence some conceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to terrify; for wonders being things done beyond the course of common causes, amaze and terrify the beholders, so that they stand at a gaze, filled with admiration and wonder, which is nothing else but the surplus of expectation. Antichrists slaying of the Witnesses, changing the times and laws of that State where he slays them, Dan. 7. 25. pitching his tents in the Holy Mountain, Dan. 11. ult. dividing Mount Olivet, Zach. 14. stripping the Church of all her strength and power which she made against him, Deut. 32. 36. setting up his new strange government in the stead of the government of the slain Witnesses, Revel. 13. 12, 13, 14. these are such great things beyond the expectation of the people that are not acquainted with the signs and marks of Antichrists appearing, that they wonder at his successes and are cheated by the Antichrist by the great signs (v. 13.) especially that of Religion and Saintship; for Antichrist shall do all these unexpected things under the cloak of Religion; as Solomon appeared in the sight of all the men of Israel to be that King, whom God had made choice of to build him an house, and that that house God chose beyond all others to be his house by the coming down of fire from heaven in the sight of Israel, at which sight they being filled with holy wonder, bowed down their heads, and worshipped, believing; even so Antichrist shall by his cunning designs which he cloaks with external forms of high devotion, make the people believe that he is the man designed to pull down Antichrist, and to lay the top-stone of Church-Reformation, and make the times glorious times: you may know Antichrist by the Livery that he gives to his black Guard: in 2 Tim. 3. 2, 3, 4 we find 18 of his company, & all in one Livery, v. 5. having a form of godliness, self-lovers or selfish men in the cloak of the form of godliness; covetous men in the form of godliness, boasters in the form of godliness, proud persons in the form of godliness, blasphemers in the form of godliness, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; all these the Apostle tells us in the last days (meaning the days of Antichrists appearing) shall be cloaked in a form of godliness. All these Devils in these days arise and walk in samuel's mantle. So that I may use St. john's words to the dispersed, despised, and distressed Churches in this age, 1 john 2. 18. Little childerens, it is the last time; and as ye have heard that Antichrist shall come, even now are there many Antichrists, whereby we know that it is the last time: they went out from us, but they were not of us. These are the followers of Antichrist, & these are the chiefs of men to be destroyed when the Witnesses rise; which 
Miraculum mendax dicitur vel quia deficit à vera ratione sacti, vel à vera ratione miraculi, vel à debito fine miraculi. Aquinas.  day God of his abundant mercy hasten. I believe 'tis near at hand.  
Antichrist and his followers by their prodigious acts under the cloak of Religion may make the World wonder, but they do no no wonders; for the Holy Ghost tells us, they are lying wonders, wonders that only cheat the men of the earth, or earthly-minded men to a subjection, to bow down to their image, and receive the mark of the beast.  
Antichrists miracles are lies, respectu omnium causarum, saith Cornelius à Lapide, in respect of the material, efficient, formal, and final cause.  
The end of his miracles is to cheat the people into a compliance with his false ways; whereas the end of true miracles was to confirm the truth.  
The original of these miracles is the Devil; Antichrist is helped by Sorcerers and Witches that pretend Revelations, and come with all manner of cunning to cheat and deceive souls.  
The matter of them are mere deceits; for dive into the bottom of them, and you shall find the fire he pretends came from heaven, is fire of his own making, to delude the people.  
Ant. Scaynus conceives his lying wonders are such as jannes' and jambres wrought before Pharaoh, which were mere delusions and no true miracles; yet served the turn to harden Pharaohs heart against the true Church, and to divert the people from believing and obeying the truth, to their utter ruin; and thither tendeth the miracles of Antichrist.  
Some learned men say, Antichrist shall be a great Magician or 
Cyrillus Catech. 15.  Sorcerer; to this I could add a very strange story, which I received from a person of honour; but to avoid all occasions of offence, I forbear it.  
The miracles of Antichrist are also formally lies, for they are performed merely by cunning. He may pretend that miraculous 
Non su●…t vera miracula vim naturae super anti●…, sed praestigiae diabolicae, vel certè vi & potentiam naturali patrata. Tyrinus ex Cyrillo & Theod. Utitur Antichristus ad fallendum sapiene●…tiâ verbo●…um, simulatione virtutum, testimonio Scripturarum, operation●… mir●…culorum, promissione divitiarum, terrore persecutionum▪ Goran. in Locum.  providence from heaven doth all. Herein he most desperately blasphemes, for he makes God the Author of his sins, by entitling God to all those prodigious villainies, that he himself, and by his cunning Instruments perpetrates.  
I'll conclude this verse with that of Goranus; Antichrist (saith he) that he may deceive the people, makes use of the choicest and wisest language, (talks like a Saint) dissembles much virtue (in his conversation) makes use of Scripture-testimonies, pretends to work miracles, makes large promises of promotion to those that adhere unto him, and others he frights into a compliance by the threats of persecution.  
I hope I shall be pardoned for not mentioning the opinion of Methodius in his Revelations about Antichrist, nor of Hippolytus, nor Ephrem in their Tracts of the end of the World; where they make as if he should counterfeit Christ's miracles, as to give sight to the blind, restore the lame to their limbs, cast out Devils, turn the Sun to darkness, seemingly also make mountains to move, himself to fly in the air, and such like miracles, which are only fancies of their brains, there being not a word in Scripture whereon to ground any such opinion. 
Verse 10.   
And with all deceivableness of unrighteousness in them that perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems by the most of Translators rather to be interpreted and expounded then translated; 
Mr. Leigh.  for as 'tis observed, the word is compounded of the primative [α] and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a path or highway; and therefore I choose to follow him who translates it [out-path] in every out-path of unrighteousness.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either opposed to truth, as 1 Cor. 13. 6. and so 'tis put for deceit or falsehood; or else (as Alstedius saith) it signifies that oppression and Tyranny which one man exerciseth over another: In both these senses it may well be understood of the Antichrist. For he is not only a cheater, and a false perjured person, but also a monstrous oppressor, and a bloody persecutor of the innocent lambs of Christ's flock. He is a Tyrant, who walks in all the by-paths of iniquity, His crooked feet can keep no strait paths; he must have byways to bad ends. Cornelius à Lapide shows us six of his by-paths, wherein he walks. 1 With much civility and courtesy to all, thereby to ingratiate himself into their favours▪ 2 By a feigned holiness,- and so (as Goranus, whose words we have quoted) he proceeds to discover his several ways. 
Magnâ comitace & gratiâ se insinuandi captandique hominum gatia●…, & sanctimoniâ simulatâ utetur Antichristu●… ad illiciendum homines.   
Thus you have the seducer (viz.) the Antichrist: his manner of seducing in general and in special: and now we come to the parties seduced.   

CHAP. V.  
IN them that perish] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Observe the Apostles correlate terms in this discourse, in v. 3. the Antichrist, the seducer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and they that are seduced, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as the blind lead the blind, and both fall into the ditch; so the grand seducer leads the seduced, until they both tumble down into hell. You may read their dreadful ends in their names, perditition is their name, and destruction is their end; be their profession what it will. The son of perdition, when he comes, will draw the subjects of perdition after 
Describit jam subditos hujus regni: eóque●…olatur pios, ut ne metuant Antichristi potentiam quippe limitibus certis definitam.  him to damnation: this is the general Character of Antichrists subjects; they are lost men, ruined men; they shall be slain Revel. 11. 13.  
Here we have the full length of Antichrists chain (as Zanchie observes) to the comfort of the Saints; for though Antichrist arise in the midst of the Church; and appear with his armed forces to terrify some, and with his cheats, and deceits, and miracles to draw away others; yet he shall not be able to deceive the meanest Saint of God. This is exceeding great comfort to the Saints, and glory to Christ, who rules hereby in the midst of his enemies. A true Saint is never more visible than when the true visible Church is most obscured and darkened with Heretics and Seducers.  
Then was Athanasius in the full when the visible Church was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Chrys.  in the wane. chrysostom comforts his hearers, from this Text; after he had preached to them of the cunning fraud, subtlety, and malice of the Antichrist. Fear you not, (saith he) my beloved? but hearken unto him who hath said, that he shall prevail only over them that perish: if it were possible, he shall cheat the elect, but it is impossible: he may make them stumble, but never totally fall. No, in that pit his own feet shall be for ever captivated with the multitude of Apostate professors, his zealous followers. The elect shall be kept in all their ways, that they never dash their foot against that stone. They may be afflicted even unto death, both shameful and cruel by Antichrists tyranny, but they shall never perish by Antichrists temptation. He may tyrannize over the true Saints, but he shall never make them his subjects nor followers: they (though conquered) yet are conquerors over the image and mark of the beast, Ergo adhaerebunt Antichristo s●…li 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Zanchie. Only those that are designed of God unto destruction shall be the subjects and followers of Antichrist.  
[Because they received not the love of the truth, that they might be saved▪]  
Here we have a general Character of those Reprobates, who are the followers of Antichrist. They are formal Christians, having no love at all of the truth which they profess. The Apostle intends it (saith Aquinas) as a demonstration of their deception, and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems very much to confirm it.  
They would mock God with a mock Religion, and God returns their mocks upon them again, by suffering others to mock them with a mock Religion, turning Solomon's proverb into a prophecy, and fulfilling it: The back-slider in heart shall be filled with his own ways, he shall have enough on't.  
An hypocrite puts on Jacob's smooth skin of profession to cover the Esau's hands and face of his villainy, as jacob put on Esau's counterfeit skin, merely to deceive. He intended to wear it no longer then until he hath thereby accomplished his design. He loves Religion no more than judas loved charity. Though he carried the bag of charity and the tongue of charity, yet he was a hardhearted thief that rob the Church, by converting the Church-stock to his own private use. Such are Antichrists followers, who receive Religion in the form and external show of it, but not in the love and power of it: they receive it into their arms, but not into their hearts; they embrace Religion, as Amnon did his beautiful sister, not to be tied in Nuptial bonds of unity and love, but to satisfy his lust, and after that disgracefully to shut her out of doors. They love Religion in the truth no more than Absalon loved Justice, only in pretence to some greater end to depose the King and get the Crown. Now as they think to cheat men by their pretences and hypocritical delusions; so God in Justice leaves them in the hardness of their heart, and blindness of their mind, to be cheated by the Devil and Antichrist to their own damnation. Whiles they cheat men under the cloak of religion of their honours and estates, the Devil that whiles cheats them of their souls. It may be truly said of every formal hypocritical professor, Perditio tua ex te, Thy destruction is of thyself. But I crave pardon for my sauciness in going here before my betters, let us see what the learned say.  
[They received not] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some learned men conceive that this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ or an extenuation, a diminutive expression, the full meaning being this [they pertinaciously refused]  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the love of the truth. Some by love of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  truth, understand Christ, who is both truth and love. Charit●…tem exhibuit, & veritatem ostendit, saith Goran. So that the meaning is, they received not Christ, that is, truth; for he that receives not truth in the love of it, receives not Christ. 
Dicit [charitatem veritatis] qui●…isi formata●…ides per charitatem nibil est. Aquinas. Hic sensu●… sacilior est & planior, maglsque connexu●… versui sequenti: opponitur enim amor veritatis errori, sive amori & amp●…exui erroris. ●… Lapid. ex V●…tab. In ●… fundamentum non est Christus, ●…ui caetera praepo●…untur. Aug. de Civit l. 21. c. 26. ●…▪ Note.   
Some others conceive 'tis meant of the deficiency of charity in Antichrists followers, they have knowledge and gifts and faith, but no charity, which profiteth nothing, 1 Cor. 13.  
Probably, truth is here put for the whole doctrine of the Gospel in opposition to all other false Religions, so that the Character of Antichrists followers is this: They are professors of the Gospel of true Religion, but they are hypocritical professors and temporary; professors: for, 1 They receive not the truth into their hearts; they love not what they profess. 2 Neither do they profess Religion with a design to be saved by it.  
Religion is not a Jacob's ladder for them to climb to heaven by, but a blind zeal, under which without suspicion they carry on their hellish designs: all the heaven they look at, is the wealth and greatness and pleasure of the world. They receive not the love of the truth, that they might be saved by it; but the outward profession of the truth, that they may be preferred by it.  
Hence observe, that the Antichrist is so far from an open denial of Christ, that he is a great professor of Christ, who prefers all his followers upon the account of religious men and Saints, men that profess religion: but what saith the Text? 'tis in hypocrisy. 'Tis true, they fast and pray, but 'tis not out of love to that solemn duty, that they may be saved by it; but that they may thereby advantage their carnal Interests; as a reverend Divine said wittily once, eyeing some men's designs, They have (saith he) humbled themselves into the Throne, and fasted and prayed, that which they accounted achan's wedge, and the Babylonish garment into their possession; fasted fine clothes upon their backs, and self-denyingly wound themselves into all the great and profitable offices. This is all the heaven that Antichrists followers aim at by all their eminent professions; they receive not the truth to the mortifying of their lusts, but for the palliating of their lusts. 'Tis a good place, not grace; a Kingdom here, not a Kingdom hereafter, that their profession chiefly pursues and closely hunts after.  
Shall I say any more? I will not, I need not; Reader, I leave thee wisely to Comment upon this too-too easy Text in this present age, vid●…as, fugias.  
But the Holy Ghost, as I humbly conceive, by the restrictive articles, and the Scope of the prophecy intends some eminent truth at this time opposed by Antichrist, upon the rejecting of which truth they become Antichrists subjects, as Antichrist by opposing it becomes formally Antichrist: but of this we shall touch in the last verse.   

CHAP. VI  
AND for this cause God shall send them strong delusion, that they should 
Verse 11.  believe a lie.  
In the former verse (as Aquinas observes) there is only the sin set down. In this verse there is both their sin and punishment; their being deluded is both their sin and their punishment.  
In the following verse there is only their punishment set down, which is damnation; the end of all their Apostasy, a just reward for such iniquity.  
In the words there are these particulars: 1 The Judgement denounced [delusion.] 2 The Author inflicting it [God.] 3 The persons on whom it is inflicted [them▪] those that received not the love of the truth to be saved by it. 4 The specification of it by its effects [that they should believe a lie.]  
In the Judgement or punishment denounced we must observe the Apostles manner of delivery, which is potent in the Causal Conjunction Copulative, for I cannot call [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] any thing else; and in the adjunct, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  
And for this cause, i. e. for rejecting the love of the truth, and not making it the means of their salvation; for this cause ' 'tis.  
So that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] imports two things. 1 A false professors damnation is from himself, not from God. He is the cause of it, for 1 He loves not what he professeth; and would you have a man for ever tied to what he loves not? Religion is an hypocrites purgatory, through which he wades with much regret of soul in hope at last to reap some profit. He loves the truths of Christ no more than a Merchant loves the Sea; he longs to be over it at his goald; he intends not to dwell at Sea in any wise▪ As a true Christian loves this present world, so a false Christian loves Religion; he cares not how soon he is rid out, so he may obtain his desired ends. So that as a true Christian counts it his hell, and will in no 
U●… volunt Deo, ut fruantur mundo. Aug. de Civit Dei, lib. 15. c. 7.  wise be tied for ever to the world; so an hypocritical professor counts it his hell, & will in no wise be tied for ever to the everlasting Gospel. If a man would commune with an hypocrites heart, it would tell him that he looked not at communion with Christ, nor expected any robes of righteousness from him, he neither loves Christ nor his truth, nor intends a Spiritual Crown, but earthly advantages by his profession. He loves not the Gospel after such a manner as to glorify God, and be saved by it: and is not such a man the cause of his own damnation? God will save no man against his will. He will have all his servants Volunteers; he ties none by fatal necessity or absolute determination to obedience▪ but all by free choice; hence our state in the first Adam was mutable, because God would be served by a voluntary choice. Since our restauration God gives us a will to choose him, and stability in that will to continue with him. And this is the Magna Charta of a Christian, that God will give him a will, that he shall never depart from him. But these followers of Antichrist, they are unwilling to receive truth unto sanctification, only to outward washing, for some carnal end they will receive truth, but no further; and therefore as Nazianzen well observes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 'tis not their cannots, but their will notes that will damn them; they would not receive the truth to be saved by it.  
2 It imports thus much that a formal hypocritical professor will easily become an heretic and an apostate, in time of temptation he will fall away. For this cause God shall send them strong delusions. For this cause jerusalem's house is left (unto this day) unto her desolate; for this cause they had eyes to see, and saw not; and ears to hear, and heard not; and hearts to understand, and understood not. For this cause we have this day so many apostates and heretics, and fearful and unbelieving persons even at the mouth of hell. They were formerly eminent professors, but their eminency was only in externals, in formalities; there was no inward heart-imbracing of the truth with an inward purpose and resolution to be saved by it; and hence it is, they are so soon departed to another Gospel, or rather bewitched to embrace the doctrines of Devils; strong delusions.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the efficacy of delusion, so reads the Syriack; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies error, and such gross error (say the learned) as leads a man from the way of nature, even to sin against the light of nature, against convictions of natural conscience. But as if this were not high enough, the Apostle underlayes it with this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to raise it above superlative; to note, that Antichrists followers who are described to be eminent professors, shall be given up to the excess of errors, even against the light of nature; Covenant-breaking, Treachery, Apostasy, lying with a purpose to deceive, adultery and murder are all sins against the light of nature, and these gross sins shall professors be grossly guilty of in that time when Antichrist shall be revealed.  
There is yet something more in the phrase; for the efficacy of delusion lies chiefly in this, that all these prodigious sins should be committed by Christians, and Christians bearing the name and title of Saints, and they so far from shame and reluctancy in the committing of them, that they vaunt, insult, rejoice, boast and triumph▪ openly in the committing of them, as if they had done God and the Church some special service: here lies the efficacy of delusion, that ever professors should be thus given up to a reprobate mind to commit such abominable sins against the light of nature with delight and greediness. This is the grand Character of Antichrists followers.  
But it is said, that God sends these strong delusions: if so, then is not God the Author of their sin and damnation?  
To this the general answer is, that God sends not this delusion effective, but permissiuè; he is not the efficient of it, but the permitter of it. He permits it by letting loose the reins to Satan, and to Antichrist, and his Instruments. God doth not positively send them delusions. There cannot greater blasphemy be thought of then to affirm God to be the Author of evil. God sends not any thing for that end to make men believe a lie, neither doth he permit it for any▪ such end, though in the consequents by accident it effects the same. The Judge forewarns his servant of theft, and then tries him by laying money in his way; he steals it; the Judge in punishing him is not the cause of his sin, but the Author of his punishment. God permits nothing 
Object.  unwillingly: permission stands not in opposition to the will; for permitting a thing is in some sort willing a thing: and besides, it cannot be supposed that God is an idle Spectator of events; for he is the Governor of all things, and directs all things according to the counsel of his will, and therefore by permitting of th●…se delusions to beguile souls to their damnation, he wills them.  
To this we answer, that God doth will these things; but neither 
Answ.  as a means, nor as an end tending to evil; he wills them as actions simply considered, which are not evil, but are made so by accident, through the defects of evil men. Or thus, God wills 
Vide Bazil. Tom. 1. Homil.  them as punishments to the wicked, and so they are good, as being destinated to a good end. He sends seducers amongst hypocritical professors, as a King sends fireships which he takes from his enemies; and guiding their sterns, sends them into the midst of his enemy's Navy, whereby he fires and destroys his enemies. God may be justly said to will these things, as punishments; but not as sins. One and the same thing may be both a sin, and a punishment of sin, as Augustine instanceth in many particulars; 
Aug. contra Julianum, l. 5. c 3.  a sin both in the seducer and the seduced, and a punishment, as by the wise providence of God ordered to both their destructions.  
As a Judge makes one thief to entrap and destroy another, so God destroys one sin by another. Peccata praecedentia punit peccatis sequentibus. God here makes their after-sins to punish their former: since they would not embrace truth to their salvation, they shall embrace errors and lies to their damnation; God, as the supreme Author of his own righteous vengeance, can take up what weapons he will against his enemies. Now what fitter Instrument can you find to punish Apostates in heart with, then to fill them with their own ways: a false tongue is most fit for an itching ear. These blind hypocrites God lets them take hands, and lead each other in their newfound paths of delight, until they both irrecoverably fall into the ditch. These followers of Antichrist despise truth tendered by God's messengers, and God thereupon justly withdraws his grace tendered to them; and so 
Deus mi●…tet, quia Deus▪ diacolum ista facere per●…et. Aug. de Civit. l. 20. c. 19  they are as wandering sheep in a wilderness, a prey to those beasts of prey, to that roaring lion who daily goeth about seeking for such souls to devour them. God infuseth no evil qualities either into seducers or the seduced, but only leaves them (who first left him) to the evil of their own hearts. They heap to themselves Teachers after their own hearts; a false heart will choose a false Teacher; and God lets them both alone: Ephraim is joined to Idols, let him alone: this is all the sending which God is said to send. Seducers shall one day know that God never sent them: They ran, and I have not sent them. God will one day say to both the seducers and seduced, Who required these things at your hands? when men make gods with their hands, God leaves them to worship those gods. They would not receive the truth; well, saith God, they shall not receive the truth, but shall be hardened in their sin, until they die. Since they refused counsel and knowledge and the fear of God; they shall have none of it; I will refuse them, saith the Lord; they shall be given up to strong delusion to believe a lie. Since they would not feed on Angel's food at Christ's Table, they shall feed on the Devil's excrements amongst the swinish herds of heretitcks destinated to damnation. As Christ by his gracious wisdom did save an adulterous woman from the judgement of adulterous men, by causing the shameful sin of the condemned to fly upon the guilty consciences of the condemners: So God in his glorious wisdom brings to damnation hypocrites, by letting seducers baits catch those seduced souls, that so greedily catch at them; whereby they shamefully (like those accusers of the woman) go away and leave Christ, his Ministers and his Ordinances. In all this God is true, though every one of them be liars.  
[That they should believe a lie] so Beza renders it and the Syriack. To a word [that they should believe that lie] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the lie; 
Opponit Apostolus veritatem Christi non mendacio, sed iniquitati Antichristi. cornel. à Lapide. Ità Scholi●….  what lie? Mr. Leigh answers, Antichrist. Since they would not embrace Christ, the truth, they shall be given up to blindness and hardness to embrace Antichrist, the lie. A lie is falsehood appearing in the cloak of truth, and so is Antichrist, which these Apostates shall embrace. They rejected and revolted from God's anointed ones, which were the Cedars of God, and chose to themselves the bramble, and under this scratching thorn those goats shall sit till a fire come forth from the Lord, and devour both it and them. They heap to themselves ignorant and unlearned Teachers, perverting the Word to their damnation, such as Jerome 
Docent Scripturas quas non intelligunt, p●…iùs imperitorum magistri, quam 〈◊〉 ip●…. Hieron. Epist.  speaks of.  
The very name Antichrist imports a lie; for he is one against the truth, against Christ, who is the way and the truth. If [love of the truth] be meant Christ, as chrysostom, Oecumenius, Theodoretus and several other learned Authors affirm, then most probably the embracing a lie is here meant, the subjecting to and closing with Antichrist, or (as very probably) truth is put for the anointed offices, the two Witnesses, which these Apostates reject, and embrace the Antichrist, who in opposition to them is called a lie; usurpation is a lie, the great usurper is the Antichrist, who supplants the Witnesses, and therefore called in the abstract the lie.  
He is called in 1 john 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the liar, who is the Antichrist, 
Us●…patio est usu capio●… interruptio in j●…. Civil.  who denies the Father and the Son, that is, the constituted offices in the Church, Luke 10. 16. for he that denieth them, denieth Christ; and he that denieth Christ, denieth God.   

CHAP. VII.  
THat they all might be damned, who believed not the truth, but had 
Verse 12.  pleasure in unrighteousness.  
This Verse winds up Paul's prophecy of the Antichrist and his followers.  
It hath two parts in it. The first shows us the last of Antichrist and his subjects, viz. their final damnation. The last part is an exegefis of the two foregoing verses.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they might be damned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word properly signifies to judge; but in the worse sense it is often in the New Testament put for to condemn, as Luke 19 22. Out of thy mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I condemn thee; and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholia. Ità Beza. Aquinas.  so generally Expositors understand it, that their judging here shall be, cum judicio damnationis, with the judgement of damnation▪ Here we have the dreadful Catastrophe of Antichrist, but especially his companions, his men of name: and something more me thinks I see as matter of comfort in the Text, viz. the time when he shall be thus with his followers damned, or cast into hell, as Revel. 19 20. expresseth it. Compare it with 2 Tim. 3. 8, 9 and it informs us, that they shall proceed no further then to oppose the Witnesses, as jannes' and jambres did Moses & Aaron, when they have resisted the truth, i e. the Witnesses maintaining the truth in opposition to the lie Antichrist; when they have corrupted their own and others minds with heresies and blasphemises, and when they have showed themselves reprobates concerning the faith, than they shall proceed no further: they shall then receive the wages of their work, damnation. These that Paul prophesies of to Timothy, are the same that here he prophesies of to the Thessalonians, for they are all professors of Religion, all in one livery, practising the same devilish things, and being alike corrupted and depraved. We find Antichrist and his followers in Revel. 11. and Chap. 13. proceeding no farther than the slaying of the Witnesses, and triumphantly insulting over them, and their authority for three days and an half; and then on a sudden unexpectedly a cloud is seen, and a loud voice is heard, the Witnesses rise, the 7000 names of men are slain by a great Schism, Commotion, or Earthquake, which finisheth the second woe; and then follows presently the third woe, or seventh trumpet, and then the Dragon, the beast, and the false Prophet are cast into hell: and Hallelujahs and praises throughout, the Church are thundered, and no more of Antichrist appears for ever.  
So that I will say to the true Church, as Christ in Matth. 24. When ye see these things begin to come to pass, know that the time of Antichrists damnation is nigh at hand, even at the door.  
[Who believed not the truth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Holy Ghost seems to point at some peculiar eminent truth, which these hypocrites and Apostates did reject and would not believe; for 'tis not to be imagined that they rejected all truth, and turned Infidels and Heathens, for than they must necessarily cast off the profession of Christianity, which they that follow Antichrist do not do; and therefore I conceive it is some eminent truth, which God permits to be opposed, purposely to try the knowledge, faith, love, sincerity, Christianity and courage of his people, and to discover▪ the rottenness, hypocrisy, and back-sliding of formal professors; this God usually doth in every age: some eminent truths or other he permits to be opposed, and calls out eminent professors to witness unto blood on their behalf. There's never an Article in the Creed, but at one time or other hath been thus victoriously in blood defended; all being delivered to us sealed with our holy Ancestors blood; Thereby teaching us our duty in a time when truth's opposed. God permits certain truths in several ages to be opposed in Queen Mary's days: the doctrine of the Sacraments was opposed, and the true way of external worship; and than God first sealed his truths with his Martyr's blood; and then delivered them to us, their posterity. Now in the time of Antichrists appearing the great truth, which shall be called in question, to the trial of the Saints, and the discovery of hypocrites and formal professors who shall reject this, is the two great Offices originally Christ's, derivatively those whom he anoints, or designs thereunto, (viz.) to the Kingly Office, and to the Sacerdotal or Ministerial Office. (Blessed is that Nation that enjoys them both together.) These two Offices Antichrist shall (as we have already showed) oppose and depose: and this makes him formally Antichrist. Now to this Antichrists followers (even against their former protestations and open professions) shall consent, and in the ruining of the Offices shall concur; and thus they shall rebel against the truth, and become the followers of Antichrist. This only is signified, Revel. 13. by giving the mark to the beast, and receiving the mark of the beast; that is, engaging against the anointed Offices to be a subject to the government of Antichrist in direct opposition to it.  
[Truth] is here put in opposition to [lie] in the foregoing verse, which is there to be understood of the Antichrist; they could put confidence and trust in the lie, the Antichrist, the usurper; but in the truth, the Ordinances established by God they could repose no trust, but rejected them: therefore (jude the 11.) these followers of Antichrist are said to perish in the gainsaying of Core, who rejected the two great anointed Offices of Magistracy and Ministry, Moses and Aaron: and in 2 Tim. 3. 8. There the truth that these Rebels resist, is specified, 'tis that of Magistracy and Ministry; such a resistance as jannes' and jambres made against Moses and Aaron, in vilifying them, their commission and authority.   

CHAP. VIII.  
BUt had pleasure (or delighted) in the iniquity.] This is a Rhetorical Antithesis to the words immediately preceding them▪  
[〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but] is an adversative particle, and put here oppositively; as much as to say, they disinherited and fled from the truth, but they would throw themselves into the arms of unrighteousness: they rebelled against Gods instituted Ordinances, but willingly with all their heart submitted to an usurper, the injustice, that is, (saith Goranus) the Antichrist, who before is called the man of the sin, and the lawless one; and here in the abstract, unrighteousness. Because both his rising, reigning, and manner of being is unrighteous. He works unrighteousness, and receives the wages of unrighteousness with these his followers, who are 
Gravius est dilig●…e ●…eccatum quam ●…accre. Greg.  all justly damned for the same. 'Tis the highest aggravation of sin and provocative of wrath to take delight in sin.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the learned distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this comprehending the sins against God in the first Table; that comprehending all sins against our neighbour in the second Table of the law of God: so that [taking pleasure in iniquity] may be interpreted, delighting in rebellion, murder, supplanting, robbery, treason, slandering, oppression, adultery, false witness-bearing and covetousness. These are sins of the second Table: sometimes, as here in the Text, we find the word opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so 1 Cor. 13. 6. there the Apostle (using a method much cried down by the hypocrites and apostates of these times, viz. that of discovering true grace by signs) having discoursed of the excellency of love, gives the signs of true love, which these hypocrites who are the followers of Antichrist, of whom w●…treat, have not: and observe how this sign of true love meets with them [rejoiceth not in iniquity, but rejoiceth in the truth] this is true charity and love. But now the followers of Antichrist who are high-flowen professors, and prate much of love and charity, and tenderness, and bowels, and cry out against bitterness and rigid spirits; do notwithstanding▪ walk the Antipodes to this Text. If we compare this in the Corinthians with this we are now upon in the Thessalonians: in the one you have the true real Saint rejoicing, not in iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is the same word, he rejoiceth not in iniquity: but now the hypocrites, who are the followers of Antichrist▪ you find them here in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking pleasure in iniquity; and what's the reason? it hath been given already in v. 10. because they loved not the truth they did profess. And this is also the reason why they embrace a lie, because they want true love: for true love rejoiceth in the truth, but hypocrisy rejoiceth in a lie. So that as the word is opposed to the truth, it gives us to understand thus much, that Antichrists followers are a company of heretics, that oppose both first and second Table-truths: they kiss truth, as joab did his brother General, only with an intent to stab it, and destroy it: as Christ (I●…h. 7. 18.) is truth, and no unrighteousness is in him, and as all his followers love truth, and hate all unrighteousness: so in Antichrist there is all unrighteousness to be found, and no truth; and all his followers are such as reject truth, and love unrighteousness. This is not only the comparison that many of the Ancients make, but the Scripture itself makes it, as we have seen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of large extent. But here I humbly conceive 'tis restrained to the thing in hand, and that is, (as we said before) to the Antichrist, who is in the same prophecy called the man of the sin, and the son of the perdition, and the exalter and opposer of the Ordinances of God, Magistracy and Ministry, and so the opposer of the truth; and then the lawless one▪ in opposition to truth established by law, God's law, and man's law, and nature's law. These are titles setting forth the effects of his power against those that oppose him: after this follows from v 9 to v. 12. the manner of exercising of his power over his followers; those that subject unto him. His power is in signs and lying wonders, and all manner of unrighteousness; the effects of this his power is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè sig●…t a●…cui facer●… injuriam, aliquem per vim opprime●…e. Alsted.  the seduction of those that follow him; from which the Holy Ghost gives him two other titles, or rather, marks of infamy, [the lie] and [the unrighteousness] the grand usurper, and the great transgressor of the second Table; the changer, i. e. the breaker of the Saints laws and times. In the exposition of words, we must look to the scope of the matter or prophesy in hand: and what in that place the word or phrase imports, not what it may▪ signify in another place upon a different subject. In this place, not I, but others take it to be meant of the Antichrist; whose followers, as they are said to reject the truth, i e. the truth which Antichrist opposed, and threw down viz. the Ordinances of God, the 
Rom. 12.  mediate pillars of truth, the two Witnesses: so they are said▪ to sit down with great content, and propension of mind under the government of the Antichrist. They are not forced to it as someare; but they are Volunteers; they cry him up, applaud him, approve of him with full consent, and delight in him; and so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, it is not amiss translated.  
[Take pleasure in the unrighteousness.] The followers of the Amtichrist, they love him with the love of complacency; 'tis a kind of death to them to be dissuaded, 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 shows of sanctity.  
As it is impossible to pluck a real Saint from Christ, because he is elected; so 'tis impossible to pluck one of these mook-Saints from Antichrist, because they are destinated to be damned; the foregoing signs of whose damnation is their rejection of the the truth, cleaving to the lie, and taking pleasure in the unrighteousness.  
All therefore that I have to say to the Churches in general, 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 Christ's prophecies of the Antichrist, and Paul's, and Peter's, and judes', and john's, and see what they say. What readest thou? what find ye there? find ye not that the ends of the world are come upon ye? find 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 near upon all the Gentiles, may not come upon you unawares: be sober, and watch unto prayer; gird up the loins of your mind; stand fast in the faith; quit▪ yourselves 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 encouraged 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 dreadful 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 eternal. 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 combat with constancy, 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'll come to your aid and comfort, and salvation▪ who manfully resist the Devils blaspemous injections; when he'll come to the damnation of those who willingly embrace, and joyfully entertain all his temptations, leaping and laughing, & triumphing in the Devil's chains, as with bleeding hearts we hear of them & see them 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 find no comfort in it, God may have most glory when you have least comfort, and you therein express 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 Shipwreck in the greatest storm; the Mariner's 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 helm of Ordinances, let not Ministers, nor the Communion of Saints be grievous or irksome to you: let the oars of duty be played. Pray for the day stars appearing, long for the coming of Christ to destroy the beast and the false Prophet, and the Dragon, according to his prophetic promises: for certain, that great day is near; and doubtless, that day will bring great comfort to distressed and deserted souls, as well as others; therefore long and pray, and groan for this coming 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 jesus Christ, Come quickly,  
AMEN.   
FINIS.   

THE POSTSCRIPT.  
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 ensuing note.  
Sir, If I mistake not, you and I differ much concerning the time of the destruction of Antichrist; for there are two great battles to be distinguished, the one of the Resurrection of the witnesses, Revel. 11. which is called a great Earthquake, tending to the fall of the tenth part of the City, the other the field Armageddon, Revel. 16. Such an Earthquake 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 Vial.  
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, than 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 only left behind, because I thought Paul's basket (I mean 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 battles, 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 Vials.  
For the first, I am so far from questioning it, that I fully consent to the truth thereof, and rather than detract, I will add a third battle 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 Earthquake shall beat down the tenth part of the City.  
The second battle, Revel. 14. 15, 16, 17, 18, 19, 20. when the Vine of the Earth, i. e. the Mahometan Church is destroyed.  
The third battle, 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 discuss, if we have room. 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 Battle, 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 find not so much as a sword unsheathed, nor a battle fought for it. But verse 11. the Spirit of life from God entering into the witnesses, hath this double contrary effect, it sets the slain witnesses on their feet, and makes their lively merry enemies tremble 
The shaking of Heaven and Earth in the Scripture-sense is the overthrowing the Throne of Kingdoms, and the strength of the Kingdom's of the Heathen. Hag. 2. 22.  with fear. The great voice (ver. 1●….) which calls the witnesses to the Throne, cast the enemies from the Throne; for the same hour that the witnesses ascend to Heaven in the Throne, the same hour there was a great State-Commotion (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated) which caused this double effect, first, it restored the tenth part of the City to the witnesses, (for by the fall of the tenth part is meant the falling away of that Kingdom or the domimon of the Beast of the bottomless pit, to the witnesses, who were (ver. 7.) by the Wars and Conquests of that Beast cast out of that Throne and seat of Authority.) Secondly, this great Earthquake or Commotion, slew 7000. heads of men, so Beza renders it; it is probably meant the ringleaders of those that slew the witnesses, these by a great Commotion shall be slain by some grand division, or intestine War amongst themselves. Such a schism Ezekiel Prophecies, Cap. 38. 11, 12. which is to be about the same time of the seventh trumpet.  
Let not then the hearts of those that keep their garments clean, & walk with the Lamb, be afraid, but let them when they see these things begin to come to pass (Luk. 21. 28.) look up and lift up their heads, for their redemption draweth nigh. 'tis not in the power of Arms, or Navies to raise the witnesses, neither must they do it, but 'tis the spirit of life from God. Zach. 4. 6, 7. a cogent text to our purpose, Not by Might or Army, nor by Power, but by my Spirit saith the Lord of Hosts. There is a time when the witnesses strength is to sit still, God will make that Mountain that stands in the way of his Zerubbabel to become a plain, and he shall bring forth the headstone with shoutings, Grace, Grace unto it. The hands of that Zerubbabel that laid the foundation of a Church, and State reformation, his hands shall also finish it: 'tis a Prophetic promise, extending itself to these last times. But to our purpose, whether we call it a great battle, or a great Earthquake, we affirm and prove it that it is distinct from that great battle or Earthquake, Revel. 16. and Revel. 19 and Revel. 14. 16.— for this in Revel. 11. is under the second woe-trumpet, those in Revel. 14. 16. and 16. 16. and 19 19 are under the third woe-trumpet, as appears by Revel. 11. 1●…. compared with Rev. 14. 15. and Chap. 16. 18. all which prove that the Earthquake, voices and thunders are not until the temple be opened in Heaven, and the Angel came out from thence crying with a loud voice; the loud voices of the seventh trumpet are made by the Angels coming out of the Temple, but the Temple is not open until the seventh Trumpet sound, Revel. 11. 15. 19 therefore these voices, thunders, and the great Earthquake are under the seventh Trumpet.  
Again, that Earthquake, Revelations 11. under the second woe, only throws down the tenth part of the City, and slays 7000. heads of men, but that Revelations 16. and 19 19 slays the three grand enemies of the Devil, the 
Note▪  Beast and the false Prophet, and that great Earthquake rends the City in three parts, what in particular it means I know not, but in general it signifies the utter ruin of it. Observe this from Revel. 〈◊〉 that when the witnesses rise, and the tenth part of the City falls, and the 7000. names of men are slain, we read not a word of the slaying of the Beast of the bottomless pit; No, though his followers be destroyed, yet he escapes, he is not destroyed until the great battle under the seventh trumpet, which Revel. 〈◊〉. ●…4. comes quickly and suddenly after the second is past. This Beast of the bottomless p●…t is the Antichrist, who is so called, Revel. 17. 8. and he goes into perdition, therefore Paul calls him the Son of perdition; in Dan. 7. 8. 24, 25. he is called a little horn, divers from any of the Princes or Monarches under the Roman Empire, the signs whereby to know him are, he plucks up three Horns or Kingdoms by the root, that's expounded, in ver. 24. he subdues three Kings, and ver. 25. tells us what Kings; they are Kings that defend the sacred attributes of God, for in their ruin comes up a toleration of Blasphemy, it is in the text laid to his personal charge, because he is the great supporter of Blasphemers. Secondly, they are three Kings that protected the Saints of God, for in their subversion the Saints are worn out; when Blasphemy is tolerated, the Saints must not think to thrive. Thirdly, they are three Kingdoms, which had good Laws and Customs, else Antichrist would not change them. This little horn (saith Hierome, Theodoretus, Aquinas, and several others both of the Greek and Latin Fathers) is the Antichrist, and considering the forecited Symptoms in the text with what immediately follows, I cannot see how we can conjecture him to be any body else, especially when these texts agree so fully with Rev. 11. 7. but that which clears it most of all is, ver. 26, 27. which compared with Revel. 11. 15. evidence it clearly, that this little horn is the Antichrist, and that this Antichrist is to be slain at the sounding of the seventh Trumpet. And upon this very ground I conceive you have a fuller description of this little horn, Dan. 11. 36, 37, 38.— 45. whom the Fathers call the Antichrist; for when he shall proceed so far against the Church, as to pitch his Tents in the Mountain of holiness, and for all that shall surely come to his end, at that time, Dan. 12. 1. Michael, i. e. Christ shall stand up, and there shall be a time of trouble, such as never was since there was a Nation; 'tis the same with Revel. 18. 16. Daniel calls it a time of trouble, john calls it a great Commotion, the Evangelists allude to this of Daniel, when they speak of Christ's coming in the clouds with glory and great power, which is at the seventh Trumpet. The Holy Ghost, that we might know Antichrist when he comes, hath both in Daniel and the Revelations given full and ample descriptions of him. Revel. 11. 7. is parallel with Dan. 7. 24. and Revel. 13. 11, 12, 13, 14, 15.— is parallel with Dan. 11 36, 37, 38.— in the former you have the description of that sin, that makes him formally the Antichrist, which is the slaying of the witnesses: in the latter you have the platform or Model of his government, which he sets up after he hath slain the witnesses; from both you have him a third time twice again mentioned, whereby you may assuredly know him, in Revel. 17. 8. respecting Revel. 11. 7. and in Revel. 19 20. where he is called the false Prophet, in relation to his cheating signs and false wonders, Rev. 13. 14. and also to his government wherein he pretends to imitate Moses the great Prophet, he is a mock- Moses, and therefore a false Prophet. Thus by the way something out of my way, yet much conducing to the purpose, have I given you a description of Antichrist, in laying before you the texts that make mention of Antichrist; I now return, only be pleased to observe thus much to our purpose, from this which we have said by the way of the Antichrist, that the Antichrist which is a false Prophet is not destroyed until the seventh Trumpet sound for that battle, Revel. 16. unto which the Kings of the earth and the whole world (ver. 14.) are solicited to send aid, and that Revel. 16. 19 are both under the seventh Trumpet, at both which (which are both one) the false Prophet appears.  
Obj. But if we are now under the sixth Vial (as many learned and pious Divines affirm, and as this worthy and eminent Divine my informer supposeth) then is this great battle to be fought before the third woe-trumpet sound, and all the enemies of the newly converted Jews, and the refined Gospell-Gentiles are to be destroyed before the seventh Trumpet sound: the Judgement shall sit, Dan. 7. ●…6▪ compared with Rev. 20. 4. the blessed time of 1335. days, Dan. 12. 12. which is a great effect of the first Resurrection, Rev. 20. 5. there 'tis positively said, that the ruin of those grand enemies (immediately before spoken of) at the great battle, and thereupon the establishing of the true Church in great power and Authority (Dan. 7. 26. Rev. 20. 45.) this is the first Resurrection, and so Revel. 11. 11.) the deliverance of the Gentile Gospell-Church is termed: and to this is the redemption of the believing Jews resembled, Ezek. 37. 5, 6, 7, 9, 12, 13. and Dan. 12. 12. all which comes to pass under the sixth Vial, which is to be under the second woe; now if these things come to pass before the seventh Trumpet sound, there is a gross mistake in the Calculation.  
Sol. For answer hereunto we lay down these two general propositions, viz. 1. That none of the seven last Plagues or Vials are poured out under the second woe. Secondly, that there is a threefold time, in the clearing of these things, to be distinguished, viz. First, the present time of the passing of the second woe, and the things at that present time to be acted. Secondly, the intervenient time betwixt the passing of the second woe, and the coming of the third, and the things in that interval of time to be acted. Thirdly, the sounding of the seventh Trumpet, or the coming of the third woe, and the effect of it.  
We affirm that none of the seven Vials are to be poured 
1. Proposition.  out under the second woe-trumpet.  
The conclusion we intent from the proving of this proposition is, that we at this time are not under the sixth Vial; in drawing to this Conclusion, we shall prove two things which confirm the Proposition. First, that none of the seven last plagues come until the second woe be past. Secondly, that as yet, the second woe is not past, these being put into a Syllogism, the Conclusion follows. Ergo, we are not under the sixth Vial, the first position I thus prove.  
Arg. If none of the seven Vials be poured out until the third woe or the seventh Trumpet sound, than none of the seven Vials are poured out under the second woe or sixth Trumpet, for (Rev. 11. 4.) the sixth Trumpet or second woe is past, before the seventh Trumpet or third woe cometh.  
But none of the Vials are poured out until the seventh trumpet sound. Ergo, none are as yet poured out, the minor I thus prove.  
If the seven Vials are not poured out (as they are not) until the seven Angels that pour them out (Rev. 15. 5, 6.) come out of the Temple, and that Temple be not open for them to come forth, (as it is not, Revel. 11. ●…9.) until after the seventh Trumpet have sounded, than no Vials are as yet poured out, because the third woe is not yet come; and the third woe cannot yet come, because the second is not yet past; this leads me to the proof of the second position, viz. that the second woe is not as yet past. Thus we prove it.  
Arg. The second woe is not past until the witnesses have finished their Testimony, be killed, lie dead three days and an half (i. e. three days, and the half of three days) and rise again and ascend unto Heaven, and until the Earthquake, which throws down the tenth part of the City come, and the 7000. names of men be slain: but the witnesses have not yet lain dead three days, and the half of three days, i. e. four days and a half, nor are they risen, nor is the tenth part of the City fallen by the Earthquake, nor are the 7000. chiefs of men as yet destroyed, therefore Rev. 11. 7.— ●…4. the second woe is not yet past, This leads us to the second proposition.  
There is a threefold division of time to be considered in the 
2. Proposition.  more full handling and clearing of this matter, within each of which divisions, distinct and various things and actions are limited, as first at the present time of the finishing of the second woe, we see what eminent things concur in Revel. 11. 1, 1●…, 1●…. as but even now we have showed. For the clearing of the thing in hand, let me premise a word or two of the three woes: Know then that there are but three woes mentioned in this Prophecy, the first woe falls upon the Western Churches, caused through the foul and horrible apostasy of the heads of the Church of Rome, the Papacy, which is called a Star fallen from Heaven, Revel. 9 verse 1. to verse 11.  
The second woe falleth upon the Eastern Churches, Rev. 9 13. 21. the Instruments of which woe are the Turks, the Mahometan brutish Tyrants, who have not only defaced the Christian Churches in the Eastern part of the world, but also keep the Jews from possessing freely their own promised Lands and possessions.  
Now at the end or finishing of this second woe, God begins to visit his Church under her long Sackcloth, state and condition, and to raise up his slain witnesses, and take away one tenth from the grand enemies, and at the same time to slay a great number of notable enemies of the Church; and after this in a very short time, comes the third woe, which falls dreadfully upon all the enemies of the Church that oppose it, throughout the world, both the Turks and the Papacy, who have brought such woes upon the Western and Eastern Churches.  
Now after the second ●…oe is past, when the witnesses are raised, and the tenth part of the City is fallen, and the 7000. are slain, betwixt the second woe passing, and the third woe coming, there is an interval of time which is diligently to be observed.  
That which john sees in this interval of time, is in Revel. 14. 15. (for Revel. 12. 13. the next following the eleventh, are a vision of the Church's state under the Arrian persecution, under the Papacy and under the Antichrist, and his new government, Revel. 33. 12. 18.)  
In Cap. 14. we have a vision of the comfortable and successful presence of Christ in his Church, that Church where the witnesses rise, it is they that are redeemed from the Beast of the Earth, which sing the new song upon the harp to God, verse 1, 2, 3, and verse 6. now the witnesses are risen, great preparation is made for the promulgation of the Gospel, the Ministry, fly swiftly through the world, to call both Jews and Gentiles from the four corners of the Earth, to bring them to the knowledge of God in Jesus Christ.  
And verse 8. you have the courage, faith and zeal of the ministry raised to such a height, that they confidently preach the certain and speedy downfall of Babylon, because of her filthy blasphemous Idolatry, wherewith she hath made all Nations, i. e. Christian Nations drunk.  
And in verse 9, 10. (compared with Revel. 13. 15, 16.) the Ministers of that Church which (verse 1.) bears the name of Christ in his forehead, which (ver. 4.) is a Virgin Church, which follows the lamb. The Holy Ghost sets this Church out under the notion of peculiar selected persons, to note that it shall not be the generality of professors of the Orthodox faith, that shall thus carry on God's work against the three grand enemies of the truth, but some particular faithful ones in those dominions where the witnesses were slain: in that Church after the witnesses are risen, do the Ministers (verse 9, 10, 11.) boldly denounce damnation, and the eternal vengeance of God against those that adhere to the Antichrist.  
Now this must be in the interval of time, betwixt the passing of the second, and the coming of the third woe, for it cannot be after the third woe, because at the third woe, Revel. 19 and Revel. 16. all the enemies are destroyed, and it is not to be thought that they will worship the Beast, or receive his mark after that he is caught alive and cast into Hell. And then this bold preaching, it is not before the second woe be past, viz. that the witnesses are risen, and the power that upheld the Antichrist be overthrown and slain, (which is to be at the passing of the second woe, Rev. 11. 11. 14.) exempla probant; for I take this bold preaching to be one eminent effect of the rising of the Witnesses; and if this be one effect of the spirit of life from God entering into them, you may safely swear upon the Sacred Bible they lie now dead, they have no spirit in them against the Antichrist, the feculent matter of predominent fear hath so stupefied them that they are speechless, like Pliny's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are mouthless men, I only mean, in not pleading for the great truth against the great lie, in not vindicating the great truth opposed, by declaring openly against the great lie that doth prevail against it; it is an infamous and irreligious piece of cowardice to quit a persecuted truth that cries aloud, come help me; and strenuously to defend a truth which persecutors shake hands with; is this thank worthy? No, ('tis to use a Heathens words) not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 'tis not only an ungodly, but an unmanly act. Here's then one effect of the Witnesses rising, that they dare boldly speak against the Antichrist and his government, and those that are the followers of him, whereas before they durst not open their mouths; therefore I conceive this intervenes betwixt the second and third woe: and now by way of prevention of other objections from what we have seen in Rev. 14. we observe.  
1. That the great preparations for an Universal Reformation, and 
Observ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint.  Gospel Promulgation proceed principally from that Church where the Witnesses rise, Zech. ●…0. 11. God will first pass through the narrow Sea. So we may translate the Septuagint.  
2. That after the witnesses are risen, though the Church shall prosper and prevail, yet until the third woe come, the Church must not look to sit down in peace without molestation, the patience of the Saints and their integrity will be still tried, even to the death, as the two next verses seem to tell us, Rev. 14. 1●…, 13. for though at the passing of the second woe, the chief of the Antichrists followers, who supported his usurpation in the tenth part of the City be slain, yet the Antichrist himself is not slain, nor all his adherents; for the first vial falls upon the remainder of Antichrists adherents, Rev. 16. 2. and he himself is plotting, Rev. 16. 13. with the Dragon and the Beast again to overthrow the Church and the risen Witnesses: this vision of the plotting of the Dragon, the Beast, and the false Prophet, is another of those things which are to be placed in this interval of time, betwixt the second and the third woe, I mean the passing of the second and the coming of the third, for though Rev. 16. 13, 14, 15, 16. be placed as if it were an effect of the 6. vial, yet he that seriously views it will see it a distinct vision of itself, giving us the immediate foregoing symptoms of Christ's unexpected coming to pour out the vials. At this battle Christ comes like a thief, i. e. suddenly, terribly, unexpectedly, in the midnight of supine security; but how will he come? Rev. 19 11. he comes on his white Horse, signifying victory and triumph, taking vengeance on his enemies, therefore his garment ver. 13. is dipped in blood, and ver. 17. he comes in the greatness of his might, bidding such defiance to his enemies that he sends a messenger before he fights his battle, to invite the fowls of the air to feast upon the slain enemies which he intends to give them to supper; ('tis safe being on such a General's side) and what flesh is it that he gives them? ver. 18. 'tis the flesh of Kings, and the flesh of Captains, and the flesh of mighty men; but the Beast, and the false Prophet (ver. 10.) he, by the sword of his mouth, i. e. by his mandatory power, casteth them alive into the lake that burneth with fire and brimstone; they die not the common death of all men, dreadful and irrecoverable, ruin is their undoubted portion, for the sword of the Lord shall effect it, Rev. 19 21. Now what is all this but the immediate effects of the 7. Trumpet? and what are the effects of the 7. Trumpet, but the sending forth the Angels out of the Temple to pour out the seven last plagues of God upon the earth? If this great battle should be any thing distinct after the vials, than the vials cannot be the seven last plagues, Rev. 15. 1. nor is all done, Rev. 16. 17. when the last vial is poured out, because this great battle which is greater than the greatest plague, is still to come; and this would lead us to the third Epecha, or distance of time by us in the second proposition distinguished, viz. the coming of the woe, or the sounding of the seventh Trumpet, but we must not so leave where we 〈◊〉 Rev. 14. for at ver. 14. to the end of the chap. there is another vision which may raise doubts, but this vision being under the seventh Trumpet we shall pass it, only to take in the 4. first verses of cap. 15. parallel with the 4. first verses of Rev. 14. hear john had a sight of the seven Angels, with the last plagues; who, or what these Angels are I cannot tell, but if v. 2. be any way exegetical of it, I am of opinion that these Angels come out of that Church where Antichrist had set up his usurped government, and by the great commotion (Rev. 11.) was thrown down; for I take Sea of glass to signify a refined Church, and these that stand upon it the Witnesses, which in the downfall of Antichrists power, Rev. 11. ascended to the Throne, to Heaven; this I take to be the mount Zion (Rev. 14. 1.) on which those that openly and purely confessed Christ stood, there they stand on mount Zihon, there they stand on a sea of glass mingled with fire, i. e. a pure and a zealous Church. These are said to get the victory over the Beast, and over his Image, and over his mark, and over the number of his name: this clearly points out to us that Church which of all the nations in the Christian world shall be first purged and refined, and freed from Antichristian bondage, and that is that Church where the beast of the earth set up his new government.  
These 3. verses in Rev. 15▪ set forth the happy progress in a reformation which the witnesses wholly risen from under the Antichrists cruel Tyranny have made, they became more pure and more zealous after their great deliverance, which they thankfully publish to the world, in hope that God will do great things against his enemies for the further propagating of the Gospel. These are the visions which we find to fall betwixt the passing of the second woe to the coming of the third: I shall only add this, and then pass to the third, and add by way of Quaere, Whether that space of time Dan. 12. 11, 12. be not the space of time betwixt the passing of the second woe and the full accomplishment of the third, I say full accomplishment, becuse the vials I conceive do set forth God's gradual proceeding against the enemies of the Church under the third woe trumpet, all things under the third woe are not accomplished in a day, either for the good of the Church, or the ruin of the enemies. Now at the end of that 1290. days, the time of the Jews persecution and dissipation shall be at an end, and they shall begin to flock in to Christ, but the day of their establishment in their own land, that blessed day, is not to be until the 1335. day, but this we leave.  
I proceed now to the last Epocha of time which lies within our circle, and that is of the time of the third woe, and the effects thereof, which leads us to the second thing in the little note of my noble friend to be discussed, viz, of the great battle distinct from that in Rev. 11.  
We shall find, if I mistake not, the seventh trumpet mentioned but twice in the Revelation, Rev. 10. 7. and Rev. 11. 15. in chap. 10. 7. when the seventh Angel shall begin to sound, the mystery of God shall be finished, that is the time of the Gentiles tyranny over the Jews, and Gospel Gentiles shall be accomplished, and the twelve Tribes shall be converted, Rom. 11. 25. compared with Isa. 23. 13. and Luke 21. 24. as we have already showed in the foregoing treatise.  
The other Scripture Rev. 11. 15. mentioning the seventh Trumpet shows the effects or consequents of it, which is the opening of God's mystery to be finished at this time; and you have two sides of this cloud, the dark and the bright side; the bright side is the bringing in of the twelve Tribes to the Gospel, and the drawing of the Gentiles after them, Zach. 8. 3. Rom. 11. 12. to the same faith and worship, where it is said that the Kingdoms of this world are become the Lords and his Christ's, and he shall reign for evermore: and then here is the dark side of this mystery, which is wrath, ver. 18. and eternal ruin on the enemies of the Church; we find this mystery thus finished, Dan. 7. 26, ●…7. and Dan. 12. 1, ●…, 3. there the fulfilling of the word of God, or the finishing of the mystery of God is resembled to the day of judgement, and so it is Revel. 19 20, and 20. 1, 2, 3, 4, 5. 'tis dooms day, the day of damnation to the wicked, to the Dragon, the Beast, and the false Prophet; and it is the resurrection day to the believing Jews, and sincere gospel-Gentiles, ver. 5. this is the first resurrection; what is the first resurrection? see ver. 4. the establishing of the witnesses in the Throne, and giving them power to reign over the world, and to purge the earth. At the passing at the second woe the witnesses rise, but at the coming of the third woe the witnesses are fully established in their power; they will have then a large power, and a lasting power. You knew where he was born that by his Christian piety and courage turned the heathenish world from Idols to serve the living God, he made Rome Heathen to become Rome Christian, he threw down the heathenish potentates: from the same place look for a Monarch by his Christian courage, and magnanimous endeavours to throw down Rome Antichristian, and carry on a glorious Church and State-reformation in Europe; sanctified affections fit a noble Christian for great understandings. Then are afflictions sanctified, when they drive to repent for our forefather's sins, our own, and the nations sins, and make us look only to Christ for mercy. David by God's providence was brought so low as to beg his bread of a rigid surly clown Naball before he cast his shoe over Edom, and made Philistia glad on any terms to accept him. Cross providences shall make me admire the unsearchable wisdom of God, but never make me dispondingly to call in question the faithfulness of God: that which most men this day make the ground of their diffidence, I make the argument of my confidence, and I build my arguments on that which I am sure is more stable than Heaven and Earth, viz. the prophetic promises of that God, who is both a Sun and Shield to all that believe in them: a Sun to give light, heat, and comfort to them; a Shield to safeguard and protect them.  
The seventh Trumpet produceth these two general effects, the ruining of the enemies of the Church throughout the world, and the redeeming of the Jews from all parts of the world, and the sending out of the Gospel to the reforming of the nations of the world. Of these effects of this Trumpet do both the Old and New Testament Prophets prophesy, as also of the signs 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 days immediately preceding the seventh Trumpet, calls them the days of Antichrist; and so far he is right, but me thinks he quite mistakes the signs, and the time of this sign, for both he and Hierome take the sign to be the sign of the Cross, and the time when the sign shall appear the day of Judgement; but I humbly conceive it is the time of the coming of Christ at the seventh Trumpet, which 2 Thes. 2. 8. is called the brightness of his coming, because when Antichrist with his fellows are destroyed, all the world shall conclude that the hand of Christ destroyed them: Luke bids us to take this for the sign, Luke 21. 28. When these things begin to come to pass, look up, and lift up your heads, for your redemption draweth nigh: When what things begin to come? ver. 25. when the signs in the Sun and Moon 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 appears with a Crown on his head, there's his great glory; with a Sickle in his hand, there's his power; his horns in his hand is the secret of his power: Matthew calls this the sign of the Son of Man in Heaven, coming in the Clouds of Heaven with power and great glory, Mat. 24. 30. and john 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 Crowns] there is his glory: his Vesture dipped in blood signifies his revenging power, and his sharp sword going out of his mouth signifies his majestic power, and his Motto [King of Kings, etc.] signifies his great Glory. This glory and great power hath respect to a double contrary effect of his coming, 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 clear, if we compare with ver. 29. joel 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 days i. e, those days of Rebellion against lawful Magistracy, the days of Heresy, of Blasphemy, of Truce-breaking, of Murder, of Treason, and great Apostasy of professors, as the former verses imply, and as 2 Tim. 3. 2, 3, 4. tells us, the meaning is, after the witnesses are slain, then comes the judgement on their enemies, the greatest of their enemies; the Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from Heaven, and the powers of the Heaven shall be shaken, i. e. the grand enemies of the Church that possess the imperial Thrones of the world whereby the progress of the Gospel is hindered: these the Protestants rightly call the Popedom, and the Turkish Empire, and the grand upholders of both: the one keeps the two witnesses from their lawful rights and dominions, the other keeps the Jews out of their possessions: now when God shall remove these, both Jews and Gentiles under the Gospel shall be restored. By darkening Sun and Moon is meant that which is expressed Revel. 19 18. the destroying of Kings, and Captains, 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 dynasty. The very words of Christ are fetched from the Prophet joel c. 3. 15. the day of the Lord in the valley of decision is near, the Sun and the Moon shall be darkened, and the Stars shall withdraw their shining: there are the same words with the same in Matthew, and we prove them one and the same Prophecy; in a word, 1. Compare Act. 2. 17. with joel 2. 27, 28, 29. and it will evidently appear that from that to the end of the prophecy (which is but one Vision) is prophesied of those things which were to be fulfilled in the Gospel-day. This granted (which cannot be denied) I prove that this prophecy falls under the seventh Trumpet, for in cap. 3. ver. 1. [in those days and in that time] in those days, i. e. gospel-days, there you have the time in general, [and in that time, what time? the time when I will bring again the captivity of judah, and jerusalem] 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 noon or evening of the Gospel-day I know not which to call it) when the captivity of judah and jerusalem is to be brought again, which the Prophets and Apostles call the last days, i. e. of reformation until the day of judgement come. That part of the prophecy 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 until the time of the seventh Trumpet, as is every where in the Prophecies plain, nor are they to this day restored. Now in that we have proved this Prophecy to be under the Gospel, it is easy 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 contained in other prophecies which are under the seventh Trumpet, must also itself be under the seventh Trumpet; but this of joels and that of john's 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 joels; 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 sat 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 until the seventh Trumpet sound, nor can you find two loud voices but what are at, or under the seventh Trumpet; nor doth Christ appear on the Cloud until the seventh Trumpet: therefore this is under the seventh Trumpet that this Angel cries put in thy Sickle, in joel 3. 13. you have the same words, put ye in the Sickle, and the same reason of the words, for the Harvest is ripe; observe how materially they agree in joel 3. 2. 14. the multitude of Gentiles coming together against the converted Jews and Gentiles, is called the gathering of the nations to bring them into the valley of jehosephat, ver. 2. and ver. 14. that gathering together is called the day of the Lord, and in Revel. 16. 12. when preparation was made for the Kings of the East to pass, the enemies were gathered together, ver. 16. to Armagedon, ver. 14. their gathering together is called the battle of the great day of God Almighty. Look we farther into joel 3. 15. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining, i. e. the Roman and Turkish policy shall be thrown down. This is an effect of that day of the Lord, and the same effect we shall find from the battle of the great day of God, Rev. 16. for ver. 19 the great City was divided into three, their usurped Supremacy fell, the Sun in that Horizon was darkened, and the Cities of the nations fell, and great Babylon came to the block, and every Island fled away, and the Mountains were not found, though the expressions in this and that differ, yet they materially agree in this to set forth the incredible and terrible prodigious things which shall befall the enemies of the Church at the seventh Trumpet, as in Rev. 14. 18, 19, 20. (that Vine of the Earth may be meant the Turkish Monarchy) in Rev. 19 18. the flesh of Kings, and Captains, and mighty Men shall in that day be Dog's meat and Crow's meat; for if it be done thus to the green tree, what shall be done to the dry? if Judgement begin at the house of God, and the righteous can scarcely escape, where shall the ungodly and sinners appear? what great things may we look for to be effected in these latter times from these prophetic Texts? Be wise now therefore O ye Kings, be instructed ye judges of the Earth, Seek the Lord with fear, and rejoice with trembling; kiss the Son lest he be angry.—  
One thing more we have in joel to prove that this prophecy of his is to be fulfilled under the seventh Trumpet, joel 3. 7. it is to be fulfilled after the time that the Jews are sold to the Grecians, to the Sons of the Grecians, i e. into Europe; their seventy years' captivity was fulfilled in Asia under the African Monarchy; but this captivity of the Jews is to be under the Roman Monarchy in the Europian part of the world: we know Titus Vespasian sold them for slaves into Greece and other parts of the world, and they after that suffered grievous and bloody conflicts under the Roman Emperors: now their redemption from under their last and longest captivity under the Romans and the Turks▪ is not to be until the sound of the seventh Trumpet, Mat. 24. 31. And he shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other. Matthew calls it the great sound of a Trumpet, and Isaiah calls it the great Trumpet, Isa. 27. 12, 13. when God shall gather his Elect one by one, it shall come to pass in that day that the great Trumpet shall be blown, and they shall come which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt: at the seventh Trumpet the twelve Tribes shall be redeemed from all the quarters of the world. This alludes to the sounding of the Trumpet which proclaimed the year of Jubilee, which was to sound aloud throughout the whole Land, that all the poor captives might hear and rejoice thereat; for than they were to be set free and restored to their own possessions, Levit. 25. even so at the sounding of the seventh Trumpet shall the Jews be restored to their ancient possessions, from which they have so long time been driven out, as those many clear texts which we have quoted do evince.  
Thus have I humbly presented my opinion of the two battles, and how they are to be distinguished and not confounded, they being as distinct as the first and second wo. I have also given my reason why I think we are not undr the 6. vial: the reason why I have said so▪ little of the vials is because time to come will be their best Expositor, as men have made time past their worst. I will not fly reproachfully upon any that have writ upon the vials, for their fancy once had drawn me fully to their opinion: but since I searched more into it, I cannot find it is either obvious to sense (I do not say fancy) or apparent to reason, or agreeable at all with Scripture to say that any of the vials are as yet poured out upon Rome; it is absolutely, as far as I see, contrary to Scripture, for Revel. 17. at that time when she is come to judgement, ver. 1. ver. 15. the Whore (i. e. the last policy or government in Rome) rules over peoples, and multitudes, and nations, and tongues; the Prophecy mentions not only the extent but the efficacy of his power in blasphemy, and murder, and seducements. The policy of Rome prevails so much (Revelat. 18. 7, 8.) in those Kingdoms and States formerly under, or now subject unto its spiritual whoredoms, that in its pride it saith (like an audacious, proud, and secure Whore) I sit a Queen, and am no Widow, and shall see no sorrow; therefore shall her plagues come in one day, that day that she thus vaunts it and boasts of prosperity and success (seeing I suppose the Witnesses lie dead) that day shall death, and mourning, and famine, and consuming fire fall upon her: and what's all this but the effects of the vials, which in one day come upon her? I cannot tell whether this one day be put for one year or one age, but 'tis put, I presume, to signify the speedy end, that God will make with Rome when he begins to pour out the vials, so speedy as that the Kings of the Earth, her confederates, beholding with astonishment, fear, and wonder, such sudden and unexpected judgements on Rome, call this day one hour; 'tis, I suppose, an hyperbolical speech coming from the mouths of men amazed and terrified with such dreadful judgements, coming so suddenly and unexpectedly upon that mighty City: all is to tell us that when the vials are poured out, they are poured out orderly, but not leisurely, there will not be hundreds of years, nor months betwixt Vial and Vial, I scarce believe days: For God when he begins to judge the Whore, he will make a speedy end with her. At the seventh Trumpet this mystery of God shall be finished.  
I'll conclude my Discourse of the seventh Trumpet with setting down in figures, not in words, that part of john's Prophecy, which properly falls under the seventh Trumpet, viz. Rev. 11. 15. to the end of the Chapter. Rev. 14. 14. to the end of the Chapter. Rev. 15, 16, 17. all for the most part a preparatory vision of the seventh Trumpet. The 15. Chapter tells us who shall execute the wrath of the seventh Trumpet, and whence they come. The 16. Chapter showeth the manner and matter of the seventh Trumpet. The 17. Chapter showeth the two grand Enemies of the Church, on whom the wrath and woe of the seventh Trumpet falls. These are the great Whore, ver. 1. and the Beast of the bottomless pit, ver. 8. that carries her, ver. 7. From hence 'tis clear that the Beast of the bottomless pit and the Pope are distinct persons; for if by Whore of Babylon be meant the Pope (as the most learned Protestants truly affirm) than the Beast of the bottomless pit which beareth the Pope cannot be Pope himself. My inference hence is this, Ergo, The Pope is not the Antichrist, for he that slays the Witnesses is the Antichrist, but the Beast of the bottomless pit slays the Witnesses: Ergo, the Pope is not the Antichrist, being distinct from the Beast of the bottomless pit. I do not disprove that the Pope is not an Antichrist, but not the Antichrist whose reign over the slain Witnesses is to continue but three days, and the half of three days at the utmost: as there are many Witnesses, and have been in all ages, yet they are quite distinct from the two Witnesses; so there have been and are many Antichrists, which, notwithstanding are distinct from that Antichrist, the Fathers and the after Churches have from john to Paul deciphered. In the end of the Chapter we have a vision of the Instruments of inflicting the wrath of the seventh Trumpet, which are called ten horns, who (v. 17.) gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Kingdom, 'tis not Kingdoms, but Kingdom, by which it appears that it is that Poliarchy or supreme authority in those dominions under one supreme head where Antichrist slew the Witnesses that shall destroy Rome, that government or that policy which through their oversight put all their power into the Antichrists hands: these when the Witnesses rise shall also arise; indeed their rising from under the Antichrists Tyranny is a great part of the Witnesses rising; though these are profound Texts I touch upon, yet my doubts are not greater than my hopes of great things and glorious for the Church of England, Ireland, and Scotland's good from them, and that speedily.  
In Revelations 18. is the Vision of the effect of the seventh Trumpet upon the great Babylon, that is Rome, say many Papists, and all the Protestants.  
And ver. 9 The great lamentation of the Kings of the Earth for her ruin; these Kings which committed Fornication with her, i. e. were of the same Popish Idolatrous Religion with Rome, the Romish Catholic Princes. Observe here, not the Popish Kings of Europe eat the Whore's flesh and burn her with fire, for they weep and wail for her: I am very prone to believe that the ten horns which destroy Antichrist are those Peers or Princes who in those dominions where the Witnesses are slain, arise from under the Tyranny of Antichrist after the great Commotion, Revelations 11. 12, 13. and (Revelations 17. 16.) shall destroy Rome: for (I beseech thee Reader observe) the ten horns that Antichrist gets on his head, Revelations 17. 12. they are not ten Kingdoms, nor no where so called, but ten Kings, i. e. a certain company assuming Kingly power (would that were all) but have no Kingdom, but receive power as Kings one hour with the Beast who set them up in the slaying of the Witnesses. These usurpers are overcome in a battle with the Lamb, ver. 14. and after that ver. 16. that lawful power which Antichrist threw down (yet pretended to set up, purify, and establish, therefore called the ten hones on the Beast) shall arise and destroy the Whore. 'Tis clear, that both the ten horns here mentioned are those that are within the power and dominon of the Antichrist, he getting power from the ten horns, ver. 17. to invest those other ten horns, ver. 12. of his faction with power to make war with the Lamb: sure I am this is a clearer exposition of these Texts then that which makes the ten horns ten Kings of Europe, who being Papists shall turn, they say, from the Pope, and destroy him: I wish it may be so, but I can find no ground for it in Scripture. In the next Chapter the quite contrary is most true. In chap. 19 and chap. 20. we have the white side of this Trumpet, the rejoicing of the Church for God's glorious deliverance of it, and after the final overthrow of the three grand enemies which is parallel with Rev. 14, 4. 20. the Church hath a large respite of rest from all its both secret and open enemies from Gog and Magog, and the Witnesses are firmly seated in the Throne, and the 12. Tribes restored to their own land.  
Thus have I, as I could, endeavoured to remove all Objections to clear those Doubts and Obscurities which I find obnoxious to the mind, in finding out truth, or embracing that which from the written Word is laid before it. There are two other Questions arise from this Discourse: the one is, 1. Whether the Antichrist in person shall be at the great battle at Armagedon? and whether Turks and Papists shall join together to resist the Jews Restoration, and the true Christian Reformation, the Antichrist being a chief leader in this battle against them? 2. Whether Rev. 21. and 22. be meant of the state of the reformed Church under the seventh Trumpet, or it be a resemblance of that state of bliss which the Saints are made partakers of in the life to come? To this last much may be said against what is confidently by some asserted, but I wave it, lest I be accounted both bold and tedious; both which I disaffect in others, and hate in myself.  
Whether this Reverend Person whose Paper hath drawn all this from me— will take it well or ill, I know not: but with humble thanks I do acknowledge his favour (as the first that ever I received of this kind) in showing and correcting of my Errors, for which I shall ever subscribe myself his Disciple, humbly submitting whatsoever I have writ to his, and such like learned prophetic Text-mens' Censures.  
FINIS.