A Treatise Concerning Antichrist, Book 2 · Chapter 6
The sixt Chapter: answering his third demonstration, concerning Enoch and Elias.
1. NOw we are to come to those signes, which in Bellarmines conceit are to accompany Antichrist, the former wherof is the comming of Enoch and Elias in the flesh, to oppose themselues against Antichrist, and to conuert the Iewes. From whence Bellarmine reasoneth thus. If Enoch and Elias be not yet come againe in the flesh, then Antichrist is not yet come: But Enoch and Elias are not yet come againe in the flesh; and therefore Antichrist is not yet come. To the proposition I answer; first, that if Enoch and Elias were to come in their owne persons before the second comming of Christ, as some of the Ancient hauehave thought, and that to oppose themselues against Antichrist, as the Papists dreame: yet it followeth not that therefore Antichrist should not be come before their comming. It is sufficient that they come before his ouerthrowe, and the second comming of Christ. And therefore if they were indeed to come, their cōming might yet be expected, notwithstanding the truth of our assertion, that Antichrist is already come. But if Enoch and Elias be not to come againe in their owne persons before the end of the world, to fight against Antichrist, what force of argument is there in this worthy demonstration? This therefore Bellarmine maketh the question, which he goeth about to prooue. First, by testimonies of Scripture. Secondly, by consent of the fathers. Thirdly, by reason.
2. There be foure Scriptures (saith Bellarmine) to prooue that Enoch and Elias in their owne persons shall come against Antichrist. Howbeit this is a manifest vntrueth; for no place of Scripture speaketh of Enoch his returne. The first Malach. 4. 5. Behold I will send vntounto you Elias the Prophet, before the great and fearefull day of the Lord come, and he shall turne the hearts of the fathers vntounto the children, and the hearts of the children vntounto their fathers. This place maketh no mention of Enoch, but onelyonly of Elias: and by Elias is meant not Elias the Thesbite, but Iohn the Baptist: who (as the Luke. 1. 17.Angel applying to him this prophecy saith) should go before the Lord Iesus in the spirit and power of Elias, that he may turne the hearts of the fathers vntounto the children, &c. And our sauior Christ Mat. 11. 14most plainely affirmeth, that Iohn Baptist is that Elias who was to come, and if you will receiue (saith he) that is, if you will giuegive credit to my speech, this is that Elias who was to come: And addeth, he that hath eares to heare, let him heare. Which sheweth that the Papists neither hauehave harts to beleeue Christ, nor eares to heare him: but hauehave opē both hearts to receiue and eares to heare the fables of the Iewes: who as they yet looke for their Messias, so they looke also for Elias to be his forerunner. For as Ierome writeth vponupon this place of Malachy, the Iewes and Iudaizing heretickes thinke that before their Messias, Elias shal come, and restore all things. Hence it is, that vntounto Christ this question is propounded in the Gospell: what is that which the Pharisies say, that Elias shall come? to whom he answered: Elias indeed shal come: and if you will beleeue, he is already come, by Elias meaning Iohn. And therefore in Ieromes iudgement it is but the opinion of a Iudaizing hereticke to expect the comming againe of Elias in his owne person. Yea but (saith Bellarmine) this place cannot be vnderstood of Iohn Baptist, but of Elias onelyonly. For Malachy speaketh of the second comming of Christ which shalbe vntounto iudgement: For so he saith, before the great & terrible day of the Lord come; for his first comming is not called great and terrible, but the acceptable time & day of saluation. Whereupon it is also added, least when I come, I strike the earth with a curse. But Christ in his first comming came not to judge, but to be judged.
3. Answ. Bellarmine must giuegive vsus leaue to beleeue the Angell Luke. 1. 17 Mat. 11. 14 Math. 17.of God, and our Sauiour Christ, rather then himselfe, who is not affraid, as it seemeth, to giuegive the lie to the spirit of God speaking in both. Neither can he prooue that Malachie speaketh of the second comming of Christ: for therin the Papists erre worse then the Iewes. For both the text it selfe, & also the application therof by the Angell and our Sauiour Christ, do prooue, that Elias was to come before the first comming of Christ, which is great to the godly, and terrible to the wicked And therfore in the beginning of the third Chapter, the Prophet speaking most plainly of the first comming of Christ, before which the Lord promiseth to send his messenger, that is, Iohn Baptist, to prepare the way before Mat. 11. 10. Mark. 1. 2.him, signifieth, that this comming is great and fearefull, verse 2. But who may abide the day of his comming? and who shall endure when he appeareth? for he is like a purging fire, and like Pullers Sope, and he shall sit downe to trie and fine the siluer. Of the same comming he speaketh in the beginning of the fourth Chapter. Behold the day commeth that shall burne as an Ouen, &c. shewing how terrible it shall be to the wicked. But vntounto you that feare my name (saith the Lord, verse 2.) shall the sunne of righteousnesse arise, and health shall be vnderunder his wings, &c. And before this great day commeth, he promiseth them to send them Elias, that is, Iohn Baptist, to whom our Sauiour applieth the Prophesie of Malachie, both Chapter 3. 1. and Chapter 4. 5. In like sort, Iohn Baptist himselfe describeth the first comming of Christ as terrible in respect of the wicked. Now (saith he) is the Axe laide to the roote of the trees, &c. Math. 3. 10. and verse 11. and 12. He that commeth after me is mightier then I: he will Baptize you with the holy Ghost and with fire, which hath his Fanne in his hand, (vsing the like similitude that Malachie did) and will purge his Floore, and gather his Wheate into his Garner, but will burne vp the Chaffe with vnquenchable fire. Symeon also saith of our Sauiour, that he was appointed both for the fall of the wicked, and Luke. 2. 34.rising of the godly. And elsewhere he is called a stumbling stone, and a Rocke of offence, vponupon which stone, whosoeuer falleth, Rom. 9. 33.he shall be broken in peeces: but on whomsoeuer it shall fall, it shall all Mat. 21. 44.to grind him. If notwithstanding all this which hath beene alledged, any man shall thinke the first comming of the Lord, not so fitly to be called terrible: I further answer, that the Hebrew word Norah, signifieth also reuerend, to be feared, or had in reuerence, as Gen. 28. 17. Deut. 7. 21. and so is translated by Tremelius and Iunius in this place of Malachie. And thus both that word, and others of the same roote are vsed in the signification Psal. 130. 4of reuerence, or filiall feare. And whereas it is added, that Elias should be sent to conuert the people, Least when I come (saith the Lord) I should strike the earth with a curse: the meaning is, that the Lord would send his messenger to prepare the way before him, that some of the people at the least, might be ready to receiue our Sauiour Christ, least if all should reject him, he should be prouoked to strike the land: for at his second comming, he shall without peraduenture strike the earth. And in this exposition of Malachie besides others, Arias Montanus the most learned writer among the Papists, doth wholy agree with In Malach.vsus; expounding this Prophesie of Iohn Baptist, whom he calleth another Elias, and of the first comming of Christ. Thus therefore I answer: First that Malachie speaketh not of Enoch, but of Elias onelyonly: and secondly, of Elias his comming, not with Antichrist, but before Christ: thirdly, & that before the first comming of Christ: fourthly and consequently, not of Elias literally, but of Iohn Baptist, who came in the spirit and power of Elias.
4. The second place is, Ecclesiastic. 48. 10. & 44. 16. In the former place it is said of Elias, That he was appointed to reprooue in due season, and to pacifie the anger of the Lords judgement proceeding to furis, and to turne the hearts of the fathers vntounto the children, and to set vp the Tribes of Iacob. In the latter it is said of Enoch, as Bellarmine readeth, That he pleased God, and was translated into Paradise, that he might giuegive pe…ance vntounto the Gentiles. First I answer to both places, that although this booke of the sonne of Sirach be very commendable; yet it is not of Canonicall authoritie, being but a humane writing, as appeareth not onelyonly by the former place alledged, but also by that erronious conceit concerning Samuel, chapter 46. 23. Secondly, in neither place is it said, that either of them should come to oppose themselues against Antichrist; that from hence their returne into the world, should be made a signe of the comming of Antichrist. But as touching the former place, seuerally I answer with I ansenius one of the best writers among the Papists (howsoeuer Bellarmine wondereth at him▪ that hee should consent with vsus in the trueth, beeing a Popish Bishop) that although the ancient writers hauehave thought that Elias was to come againe, yet it cannot be euinced out of this place. For we may say that Ecclesiasticus did write this according to the receiued opinion of his time, grounded (as they thought) vponupon the words of Malachie, that Elias was truely to come in his owne person before the Messias: when as that was not to be fulfilled in his owne person, but in him that was to come in the spirit and power of Elias. True indeed it is, that not onelyonly the authour of that booke, as it seemeth, but the Iewes in generall, vnderstanding the words of Malachie literally, did expect that Elias in his owne person should returne before the comming of the Messias. But our Sauiour Christ reformeth this errour, applying the Prophecie to Iohn Baptist. And secondly I answer, that if Bellarmine will argue out of Ecclesiasticus, according to his meaning, he must prooue that Elias was to come in his owne person, before the first comming of the Messias, of which Malachie speaketh, and before which this authour as all the rest of the Iewes, doe holde that Elias was to come: And therefore the Papists might aswell with the Iewes, looke for their Messias, as for Elias. Now as touching the other place, it is a wonder that Bellarmine would alledge it for this purpose. But that hauing nothing to say to the purpose, he is desirous to say some-thing to bleare the eyes of the simple. The originall Text hath these words, foreign Eccl. …. 16foreign, that is, Enoch pleased the Lord God, and was translated for an example of repentance …o the generations: that is, that the generations present and to come, might be mooued by his example, to turne vntounto the Lord and to walke before him, knowing by his example that there is a reward laid vp for those that turne vntounto the Lord, and walke before him as Enoch did. But will Bellarmine hence conclude, that therefore Enoch is to come againe in the flesh, to oppose himselfe to Antichrist?
5. The third place is, Math. 17. 11. Elias indeed shall come, and shall restore all things. VVhichWhich words, saith Bellarmine, are plainely to be vnderstood, not of Iohn, but of the true Elias. For Iohn was already come, and had finished his course, and yet the Lord saith in the future, Elias shall come. I answer, that by the Euangelist Marke, who speaketh in the present tence, Elias indeed comming first restoreth all things: the meaning of our Sauiour Christ appeareth to hauehave beene this. Elias quidem venturus fuit primum, & restituturus omnia; Elias indeed was to come first, and was to restore all things, but I tell you that Elias is already come, and they hauehave done vntounto him what they listed, as it is written of him, meaning Mark. 9. 12 13.Iohn Baptist. As if he had said. The Prophecie indeed concerning Mat. 17. 13Elias is true, but I tell you it is already fulfilled. For as he saith in another place; Iohn Baptist is that Elias who was to come, then which, what could be spoken more plainelie? Bellarmine answereth, That Iohn Baptist was the promised Mat. 11. 14Elias, not literally, but allegor…eally. So we affirme also, and further adde, that Elias was not promised literally. For our Sauiour Christ plainely affirmeth, that Iohn Baptist is that Elias which was promised. And both he and the Angell vnderstand that Prophecie of Malachie chapter 4. 5. not literally of Elias the Thesbi…e, but allegorically of Iohn Baptist, who was, as it were, another Elias. Yea but the Disciples, faith Bellarmine, who had seene the transsiguration, when they asked Christ, what is that which the Scribes say, that Elias must fyrst come, speake of the same Elias, whom they had seene with Christ in the Mount: and therefore Christ making answer to them, that Elias indeed shall come, speaketh of the same Elias. It followeth not: for the Disciples speake according to the erronious opinion of the Scribes, who vnderstanding Malachie literallie, thought that Elias was to come in his owne person, and thereupon (as it is thought) inferred, that Christ was not the true Messias, because Elias came not before him. But Christ answereth them according to the true meaning of Malachie, applying his prophecie to Iohn Baptist, who is figuratiuely called Elias. Yea but it cannot truely be said that Iohn Baptist restored all things: for to restore all things, is to call all the Iewes and heretiques, and perhaps some of the seduced Catholickes to the true faith, as Bellarmine obiecteth. This is indeede the Popish conceit, that Enoch and Elias shall preach against Antichrist 1260. daies, at the end whereof they shalbe put to death by Antichrist, and after three dayes and an halfe, shall rise againe. Within a monethmonth after their death, Antichrist shalbe destroyed in mount Oliuet: and 45. dayes after that, Christ shall come to iudgement. In the meane time so effectuall shall be the preaching of Enoch and Elias, that they shall restore all things, that is, they shall call all the Iewes and heretickes, and perhaps the seduced Catholickes. But how doth this agree with the prophecies of our Sauiour Christ, concerning the want of faith at his comming, and the vncertainty of the time of his appearing? As touching the former he saith, the sonne of man when he commeth, shall he finde faith vponupon the earth? And as Luk. 18. 8.touching the other, he hath foretolde that the end of the world shall be suddaine and vnlooked for, euen as it was in the dayes of Noah and Lot. But if this conceit of the Papists be Mat. 24. 39 Luk. 17. 26 18.true, there shall be more true beleeuers at the end of the world, then euer had beene at one time before: and the day of Christs cōming, after the reuelation of Antichrist, but especially after his death, shalbe precisely knowne, & accordingly looked for. Now whereas he saith, that Iohn did not restore all things, which (as Christ saith) Elias should doe: I answer, that Christ speaketh according to their vnderstanding, and therefore that Iohn Baptist did restore all things in that sense that Elias was, according to their conceit, to restore al things. But by restitution in this place, we are to vnderstand the reformation of the people and Church of the Iewes (to whom the messenger and forerunner is promised, & not to heretickes and seduced catholickes) wherein Iohn Baptist was another Elias. Neither is this restitution ascribed to the Baptist, as though it had beene perfected by him, but because he began that, which Christ was to bring to perfection. So that Iohn Baptist may truely be said to hauehave made this restitution Inchoatiuè.
6. The fourth place is: Apoc. 11. 3. I will giuegive to my two witnesses… and they shall prophecie 1260. dayes. Which words he affirmeth (but without all reason) are to be vnderstood of Enoch and Elias, who are not once mētioned in al that chapter. Neither can those two witnesses signifie Enoch & Elias: because they are to be killed by the beast, and their bodies shall lie dead in the streets of the great Citie three dayes and an halfe. For Enoch and Elias they were taken vp into heauen: where in soule at the least they enioy the glorious presence of God. For otherwise their estate were worse then of the rest of the faithfull departed: and so their translation should rather hauehave bi… a punishment then a blessing or prerogatiue vntounto them: without question therefore their soules at the least are in heauen. But whether they be there in soule alone, or in soule & body, there may be some question: but if they be there in body, it cannot be that their body is mortall (as the Papists would hauehave it) & subiect to death. For how can corruption inherit incorruption? or how can it be truly said, that Enoch was translated that he should not see death, if notwithstanding his translation, 1. Cor. 15. 50.he shall suffer death? If therfore their bodies be in heauen, vndoubtedly they were in the translation changed, and by that change became immortal, as the bodies of them shall, who shalbe aliue vponupon the earth at the second comming of Christ. If their 1. Cor. 15. 51. 53. 1. Thes. 4.soules alone be in heauen▪ their bodies being dissolued and returned into dust, then either they must come in their owne bodies, or in others. If in others, then must we hold the foreign, or flitting of soules into diuers bodies: if in their owne, then shall they not onelyonly rise before the resurrection, but also after their resurrection die againe. All which absurdities plainely shew, that the Popish opinion concerning the comming of Enoch and Elias, is a meere fable, whereby men are kept in security, that they should not with vigilancie waite for the cōming of Christ, because as yet forsooth, Enoch and Elias are not returned. The two witnesses therefore cannot signifie Elias and Enoch. But if I should adde, that Bellarmine cānot proue that this place intreateth of Antichrist, but rather of the beast with 7. heads arising out of the sea, that is, the Roman state either generally, or especially vnderunder the Emperours, as may be gathered by comparing verse 2. and 7. of the 11. chap. with the 1. and 5. of the 13. I would then know to what purpose he alledgeth this text to prooue, that Enoch and Elias shall come against Antichrist, if neither the one nor the other be here meant.
7. VntoUnto these testimonies of Scripture, he addeth the consent of the fathers, who hold that Enoch & Elias shal in their own persons come in the time of antichrist. And to this purpose he nameth many, but yet among al the anciēt which he citeth, only Gregory is alledged to the purpose, who in his morals expoūding the words of Lib. 14. c. 12.Bildad the Suhite as spokē of Antichrist, testifieth, that in his time Enoch and Elias shal come, which is as true, as that Bildad spake of Antichrist. Of the rest, some speake of the returne of Elias only, and that to conuert the Iewes (without mention of his resisting Antichrist) being deceiued by the corrupt translatiō of the 72. who in Malachy 4. v. 5. read Elias the Theibite, and therby gaue occasion to the readers to expoūd those words of Elias literally: whereas in the Hebrew, & also in other translations we read Elias the Prophet, which may truly be applied to Iohn, who was a Prophet; & by the testimony of our sauiour. Christ, more then a Prophet. Mat. 11. 9.Others, who besides Elias mention the cōming of another, agree not among themselues. Victorinus refuting the opinion of in Apoc. 11some who thought the two witnesses to be Elias & Eliz…us, or Elias & Moses, saith, all our Ancestours by tradition hauehave deliuered that it is Elias and Ieremie. Hilary refelling those which thought the two witnesses to be Elias & Enoch, or Elias and Ieremy, contendeth that they must be Moses and Elias. Hippolytus to Enoch & in Mat. con. 20.Elias, addeth Iohn the Diuine, who (as he saith) shal come with thē before the comming of Christ. All which opinions of the fathers giuegive vsus a sufficient proofe, into what vncertainties men are carried, whē they wil be wise aboue that which is written. For seeing the holy Ghost hath not named these two witnesses, it is hard especially for them, who liued (as themselues thought) before the fulfilling of this prophecie, to define whether by these two witnesses is not meant a sufficient, though a smal number of Gods witnesses, whom …he shall raise to testifie his trueth euen in the hottest persecution of the beast; or if they be two and no more, to determine particularly and by name, who they are.
8. VntoUnto these restimonies in the last place he addeth a reason, to make vp this demonstration, which may thus be concluded. If Enoch & Elias were taken vp before their death, & yet …iue in mortall bodies wherein once they shall die; then shall they come in the time of Antichrist to set themselues against him: But Enoch and Elias being taken vp before death doe yet liue in mortal… bodies, wherein they are once to die; therefore they shall come in the time of Antichrist to set themselues against him. The proposition is vnnecessary, and the assumptiō vntrue. For though we should grant that they yet liue in mortall bodies, and that their death is yet deferred: yet how doth this follow, that they liue to resist Antichrist and to be slaine of him? Yea but saith Bell armine, there can n…ne other reason be giuē. Of their translation, there is this reason, that there might be euident examples of reward and happinesse laid vp both for the vpright in Enoch, and for the zealous in Elias. Of their yet liuing in mortall bodies, if they did so according to the opinion of some of the fathers, that reason might be giuen, which they alledge, to wit, to conuert the Iewes. But the assumption also is false. For it is vntrue that they liue in mortall bodies, or that they shall euer dye. For where I beseech you doe they liue in mortall bodies, in the earthly Paradice, or in the heauenly? In the earthly say the Papists; but that was defaced either at or before the floud: so that although the place remaine, yet no Paradice remaineth, as Bellarmine else where confesseth. And if they were Lib. 1. de Sanctor. beatitud. C. 3liuing in the earthly Paradise, how is it said, they were taken vp, as it is plainely said of Elias, that he was taken vp into heauen? Or what priuiledge or reward hauehave they aboue others, if all this 2. Kin. 2. 12while they hauehave wanted Gods glorious presence which others enioy, and hereafter are to be slaine of Antichrist? Or how was Enoch translated that he should not see death, if notwithstanding his translation, he must dye the death? If in the celestiall Paradise, that is the third heauen as Paul speaketh, it may first be 2. Cor. 12.doubted, whether they be there in body: because it may be thought that Christ was the first that in body ascended into heauen: or if their bodies …o there, we must hold that in the translation they were changed into immortall and incorruptible bodies, as theirs shall, who shall be found liuing vponupon the earth as the second comming of Christ, and shalbe rapt vp into the aire. 1. Cor. 15. 51.For this I say with Paule, that flesh and bloud cannot inherit the kingdome of heauen, neither doth corruption inherit incorruption.1. Thes. 4. 17.
9. But will you see vnderunder one view, how farre this slender 1. Cor. 15. 50.coniecture taken from the comming of Enoch and Elias, is from being a demonstratiue proofe. First, he cannot prooue necessarily that they are yet in their bodies. Secondly, if they be in their bodies, he cannot proue that their bodies are mortall. Thirdly, if their bodies be mortal, it is not necessary that they should returne into the world and die, because at the end of the world they might be changed with the rest that then shalbe liuing, as some also hauehave thought. Fourthly, if they should returne into the Iustin. q. 85 ad orthodoxos.world and dye, there is no necessity that they should come in the time of Antichrist. Fiftly, if it should be granted that they are to come against Antichrist, yet it would not follow that therefore Antichrist is not yet come: but this only would follow, that Antichrist is not yet destroyed, which we doe not deny. And this was his third demonstration, whereby he proueth that Antichrist is not yet come, and consequently that the Pope is not Antichrist. To conclude therefore, must not this needs be a good cause, that by so learned a man is so stoutly proued?