The Time of the End, Commentary 2

The Time of the End · Commentary 2

p. 36THE CHARACTERS OF THE Laſt Apoſtacie, OPENED.

I Know already, what the underſtanding Reader doth expect from me: If the three years and an half are begun, that I ſhew him the Little Horn, the Later Apoſtacie, and the Beaſt aſcending out of the bottomleſs pit, with all their Characters ſet down in ſacred Scriptures. If I do not this, and make it plain upon tables, that he may run that readeth it; let not my Writing be received. For I deſire no mans belief any further then he ſee every thing well and fairly proved.

Now becauſe from the Apoſtacie (as the bottomleſs pit) the Beaſt aſcendeth, p. 37who with his Horn ſlays the Witneſſes: I ſhall therefore begin with the Apoſtacie firſt.

And here we have two Queſtions:

1. Why the Apoſtacie in 2 Tim. 3. muſt be in the laſt three years and an half.

2. How it appears, that the preſent Apoſtacie of our time, is that Apoſtacie of which Paul ſpeaks ſhould be in the Laſt day▪

This know alſo] The particle foreign likewiſe, or beſides, carries the matter back to the former▪ Epiſtle▪ chap. 4. 1, 2, 3. and his meaning being opened, it is as he ſhould ſay: In thy perſon, I ſpeak to all Saints of future ages, and would have them forewarned of two great Apoſtacies which ſhall ariſe in the Chriſtian Church before the time of the end: And theſe diſtinguiſhed, 1. By their Times. The former ſhall be in the later times; that is, when he that letteth is taken out of the way, then ſhall the wicked be revealed: 2 Theſſ. 2. 7, 8▪ meaning the Great Whore, or p. 38kingdom of the Beast: the other will be in the laſt days, neer or about the period of the Beaſts dominion. 2. The former Apoſtacie ſhall be in Doctrine: Some ſhall depart from the faith, giving heed to ſeducing ſpirits, and doctrines of devils, ſpeaking lyes in hypocriſie: forbidding to marry, and commanding to abſtain from meats. The later will be in manners and converſation: Men ſhall be lovers of their own ſelves, covetous, proud, &c.

Again, that by the laſt days, the three years and half are meant, I prove it thus: The Word of God doth not onelyonly diſtinguiſh between Time and Time, (as there is a ſet time to every purpoſe under the ſun, Eccleſ. 3. 1.) but likewiſe ſhews, that all Prophecies have their due accompliſhments in their fixt appointments. Thus there was a time for the Dragon to reign in the Romane Heathen Emperours: and that Time muſt be expired, before the firſt Apoſtacie, or Antichriſtian kingdom could ariſe: 2 Theſſ. 2. 3, 7, 8. So there is a time for the two Witneſſes to propheſie in p. 39ſackcloth: which time muſt be finiſhed, before they are ſlain in their Teſtimony. Again, being killed in their witneſs, they muſt lie three days and an half unburied; which is another diſtinct time.

For Application: This later Apoſtacie cannot be carried up to the perſecution of the Saints under the Heathen Romane Emperours: I think no man holds it ſo: Nor can it be referred to the time of the Witneſſes propheſying in ſackcloth: for then the laſt days were not come, for there was a time after that. Neither can it be underſtood of a time after the ſackcloth Witneſſes are riſen; for then there ſhall be time no longer, Rev. 10. 6. to wit, either for the firſt or ſecond Apoſtacie; but both are to be deſtroyed, and the kingdoms of this world become the kingdoms of our Lord and of his Chriſt; and he ſhall reign for ever and ever: Rev. 11. 12, 13, 15. Therefore I take it (neither before nor after) the later Apoſtacie muſt neceſſarily contemporize with the laſt three years and half. So that three p. 40years and an half is the whole time of the later Apoſtacie, anſwerable to the time of the ſlain Witneſſes.

But the other is the great Point, How it can be proved, that the Apoſtacie of this age, is that Apoſtacie of which Paul ſpeaks, 2 Tim. 3▪ 1, 2.

The matter being weighty, I ſhall ſpeak the more to it; yet with bowels and tenderneſs▪ ſighing for the abominations that are done in the midſt of us; and mourning for them, as the Prophets did for backſliding Iſrael and Judah.

Firſt, it appears by the Scriptures, that the two great Apoſtacies ſhall in many things be like each other: the former being a Type of the later. Concerning the firſt Apoſtacie:

1. It had its riſe in the true Chriſtian Church, and among the profeſſors of the Goſpel. Hence it is called, a departure from the faith, 1 Tim. 4. 1. and a falling away, 2 Theſſ. 2. 3. And of this Apoſtacy (I think) Paul ſpeaks: For I know this, that after my departing, ſhall grievous p. 41wolves enter in among you, not ſparing the flock: alſo, of your ſelves ſhall men ariſe, ſpeaking perverſe things, &c. Acts 20. 29, 30. Secondly, as the firſt Apoſtacie had its riſe in the Church of Chriſt; ſo the cauſe of it was, for that men were lovers of their own ſelves, covetous, proud, &c. Through covetouſneſs ſhall they with feigned words make merchandiſe of you. 2 Pet. 2. 3. 2 Theſſ. 2. 4. Thirdly, this Apoſtacie being made through ſelf-love, covetouſneſs, pride, &c. there was one appointed to be Head or King over it, Rev. 9. 11. called, That man of ſin, 2 Theſſ. 2. 3. The lawleſs one, verſ. 8. The angel of the bottomleſs pit, Rev. 9 11. and (typically) the Little Horn, in Dan. 7. To this King or Head of the firſt Apoſtacie, it was given to change times and laws; asaaSa…. … r…m. l. 1. Tit. 7. Having all power in his hands, andbbNich. diſt. S. Rom. in Gloſ…. being above all, and to be obeyed by all: ForccJo. de Pariſ…is potest. R…x & Pap. he is (dominus omnium temporaliu…, ſolus verus Dominus) The true and onelyonly Lord of all Temporal things.ddPeter de Palud. de potest. Pap. el. 4. Non poteſt ſubjicere ſe p. 42Concilio generali: He cannot ſubject himſelf to a general Councel.eeInter caſus Papales. Legi non ſubjicet ulli; judicium eſt pro lege: He is ſubject to no law, and his judgement is in ſtead of law.ffDe conceſſione p aebendae Gloſſ. de Conſtit. licet Du…an. l. 2. He hath all manner of law and right (in ſcrinio pectoris ſui) in the cloſet of his own brest. ggTranſ. Epiſc. C. quanto in Gloſſ.In its quae vult, est ei pro ratione voluntas: In thoſe things which he will, his Will is unto him for Reaſon. His power is abſolute, and extendeth as far as himſelf liſteth. He may do all thingshhInno. 3. ext D. conceſſ. praeb. C. propoſuit. ſuprajus, contra jus, & extrajus: Above Law, againſt Law, and without Law.iiFran Zorobel. Facit quicquid libet, imo illicita: What he pleaſeth he may do, yea although unlawful.

Beſides, as for the Head of the firſt Apoſtacie, he muſtkkHugo in Gloſſ Diſt. 40. C. non nos. … Bellarm. de Rom. Pontif. …. 4. e. 5. in fine. not (ſay they) be judged by any man, for any crime either of murther or tyranny, but rather be excuſed. (l) Si Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Eccleſia, credere vitia eſſe bona, & virtutes malas, niſi vellet contra conſcientiam peccare: If p. 43this Head ſhould erre in ordaining evil things, or prohibiting good things, the Church is bound to believe the evil things to be good, and the good evil, unleſs ſhe will ſin againſt conſcience.

Again, whereasmmGreg. q. 3. C. quat. All other ſentences and judgements both of Councels and perſons may be examined, for that they may be corrupt: but as the Head of the firſt Apoſtacie is above all Civil powers, and free from all Conſtitutions whatſoever▪ So nnUlricus Wald. confeſſionale, & de Sacr.whatſoever he acts, approves or diſapproves; men are bound, without either judging, or diſputing, or retracting, to approve or diſapprove the ſame. For here,ooCardinal. Cuſan▪ Exer…. l. 2. c. 6. obedience muſt be without enquiring, as a horſe is obedient to his maſter: and it wereppIn Sept. Ext. Jo. 22. Tit. 14. C. cum inter l. Gloſſ. hereſie to think otherwiſe.

To know therefore whether the Apostacie of this age be it, of which Paul ſpeaks; we muſt conſider the Parallel. 1. If it be the ſame, it hath its beginning and riſe in the Churches of Chriſt, and among eminent profeſſors of the Goſpel: p. 44this appears, by having a form of godlineſs. 2. Self-love and covetouſneſs, is the root from whence it ſprings: ſo much I ſhall ſhew preſently. 3. If it be the l…er Apoſtacie, it muſt have a Head conformable to the firſt, who in his actions muſt ſpeak great things, as the other did: Dan. 7. 8, 20, 25. It is given into my hands to change times and laws: and therefore I will do what I pleaſe; neither ſhall there be any law, but according to my will. I am above the people, and all their Repreſentati… ▪s, to call them when I pleaſe, and to break them to pieces at my pleaſure. What I will, ſhall be for Law, whether it be above Law, or againſt Law, or without Law: neither may any man ſay, (Sir) why do you ſo? For I am not, nor will not be ſubject to any Law, nor reſponſible for my actions to any Councel, Court or Judicatory whatſoever. Whom I think fit to baniſh, impriſon, or any other way to deſtroy, that I will do; neither am I bound to give any reaſon to any man for it. Thoſe that acknowledge me to be their Head, muſt justifie whatſoever p. 45I do: for I judge him a State heretick and traytor, that ſhall queſtion my power, or ſay that I may not do what I will. I am free from all Conſtitutions of men: all are bound to obey me, without judging, diſputing, or retracting: I ſay, All my commands and commiſſions muſt be obeyed, without enquiring of Reaſon, as the Horſe or Aſs is obedient to his maſter.

You that are enquiring after the Time of the end, ought to minde this: It is not the preſent Apoſtacie which is come upon us, that the holy Ghoſt fore-tells in Timothy, if it agree not with the first Apoſtacie; namely, had its beginning in the Churches of God, and among profeſſors of Religion: occaſioned through ſelf-love, covetouſneſs, and pride; and hath a Head ſpeaking great things, as did the Head of the firſt Apoſtacie. For judging and applying things, this I leave to the unbyaſs'd Reader▪ it being my work but to open the Prophecies.

But there is one thing (and the Scripture notes it) in which theſe p. 46two Apoſtacies agree not: The former, by reaſon of the abominable Lyes and damnable Hereſies which were received, was a departure, both from the power of godlineſs, and the form too: The later being a falling away not in doctrines but manners, will keep ſtill a form of godlineſs, but denying the power thereof.

I have thought ſometimes, what the reaſon might be, that the holy Ghoſt uſeth the word foreign, (hence we ſay apoſtacie) being a**Hoc verbum eſt a re militari ad religionem traductum. Nam inter milites is dici…ur foreign, qui ord…nem ſuum & locum in acie datum deſerit turpiter; vel qui a nobis ad hostes trans…ugit, qui etiam trans…uga appella…u…. Danaeus l. 4 de ſide, cap. …5. word proper to Souldiers; and borrowing it from them, applies it to religious matters: Whether it might not be cloſely, foretelling of ſome eminent and notable falling away which would be among ſuch kinde of men in the laſt days, to the great ſcandal of the Goſpel; being high and glorious profeſſors thereof. But I proceed.

2. And before we come to ſpeak of the particular ſins ſet down in 2 Tim. 3. it is worth obſerving, the vices which are not there mentioned: p. 47as, Idolatry, Adultery, Murder, Drunkenneſs, common Swearing, and ſuch-like: And no marvel; for theſe are of ſo groſs a kinde, as they cannot well ſtand with a form of godlineſs, and be defended and pleaded for, as the ſins there ſpecified. Here again the judicious Reader is deſired to conſider, whether this come not home to the preſent Apoſtacie: can the ſins which are left out by the Spirit of God, as Idolatry, Adultery, Murther, &c. be charged upon them, at leaſt ſo eminently, viſibly, and generally, as the ſins in the text? As for the vices which are not nam'd, do they not preach againſt them, and puniſh them? But for the other which are nam'd, if they are not as plainly ſeen in them, as was the leproſie on Gehaz… 's forehead; they are not the MEN meant in Timothy.

So for the ſins which are expreſt▪ we muſt not take it of perſonal failings, that is, of good men, who by occaſion fall into ſuch ſins, for ſo we ſhould condemn the generation p. 48of the righteous. For who liveth, and ſinneth not? But when the Apoſtle ſaith, Men ſhall be lovers of their own ſelves, covetous, proud, &c. he means ſuch MEN in whom theſe ſins do reign; and they live in them, and are under the power of them; and think it ſtrange that other men run not with them into the ſame exceſs of riot, and therefore ſpeak evil of them. This likewiſe muſt the Reader obſerve, that the ſins in Timothy cannot be applied to the Apoſtates of this age, unleſs they walk after their own luſts: 2 Pet. 3. 3 and are ſo far from acknowledging the evils which they have done, as that they are hardned in them, go on in the conſtant practice of them, and yet ſay, Stand by thy ſelf, come not neer to me: for I am holier then thou. Iſai. 65. 5.

3. It was foretold by the wiſdom of God in Paul, that the firſt Apoſtacie ſhould be a departing from the Lord in points of Doctrine, that is (as I ſaid) a turning aſide from the Truth to lyes and vanities: 1 Tim. p. 494. 1, 2, 3. 2 Pet. 2. 1, 2, &c. The other, not in doctrine, but vitious walking? I hope the Reader will minde whether this is fulfilled in our time. Are not the Tryers zealous men againſt the Idolatry of the firſt Apoſtacie? They will tell you, there muſt be no inventions in Gods worſhip; but every thing muſt be according to the Pattern, viz. Church▪Miniſtry, Worſhip, and Government. But what ſay ye to the Characters of the later Apoſtacie? are they not lovers of themſelves, covetous, proud? &c. I wiſh, for their own ſakes, it be not ſo. Since my thoughts were upon this Apoſtacie, I have been conſidering whether till now, from the riſe of the firſt Apoſtacie, it hath been known, that at any time the Officers of true Churches, have ſo fallen in with the world, have gotten ſuch riches, houſes, lands, moneys? have liv'd in ſuch pleaſure, plenty, riot, pomp, and ſtate? I cannot finde, that the like hath been before, and I hope after this time, it will be ſo no p. 50more. And indeed I ſhould have thought this thing which is now come to paſs very ſtrange, had not this Apoſtacie been foretold, that in the laſt days there ſhould be in the Churches of the Saints, and amongſt the Miniſters, Men, Lovers of their own ſelves, covetous, proud, &c.

4. If the preſent Apoſtacie be that, of which Paul ſpeaks, the time under it will be perillous, hard, difficult. The Dutch tranſlates Schwertzeiten, heavie, grievous, or troubleſome; becauſe, ſaith their no…e, The time will be full of grief and hard for the Godly, perillous (ſaith Diodate) in regard of the ſpiritual ſtate of the Church. The Reaſons why the time; will be ſo hard, and heavy, under the later Apoſtacie, may be theſe:

1. Becauſe out of this Apoſtacie (as the bottomleſs pit) a beaſt ſhall ariſe, headed with a little horn, by whom the witneſſes ſhall be ſlain.

2. It will be a hard and heavy time, becauſe the Rights, Liberties, and Freedoms of the people ſhall p. 51be taken from them: an Arbitrary Power ſet up, illegal Taxes impoſ'd and onelyonly force, and violence bear ſway.

3. The prudent now muſt either keep ſilence, or extremely ſuffer: And ſo a heavy time.

4. Such ſnares and temptations will be laid, as many good men ſhall be corrupted, and drawn aſide from their former righteous principles; and from faith and a good conſcience, to pernitious ways.

Laſtly, ſo heavy a time will it be, that men ſhall be at their wits end,Tempo…a moleſta mquibus diſſicile ſit concilium capere quomodo te geras adverſus iſtiusmodi monſtra que ex medio Eccleſi… ſinu prod…bunt. Piſcator in Loc. not knowing what to do, nor what courſe to take for their own ſafety, nor how to keep a good conſcience without ſuffring by this Apoſtacie: For it will be as much as a mans life, to appear for the juſt liberties of the people, and to hold forth a publike teſtimony, for the viſible and glorious kingdom of Jeſus Chriſt. Hence the Aethiopick tranſlator renders it the bad year, becauſe Religion and the holy Name p. 52of God, would ſuffer more diſhonor and reproach at this time, then in any age before, by reaſon of the baſe revolting of eminent and forward profeſſors every where. To prove theſe Reaſons, that is my part, the which (if God permit) I ſhall do, when I come to open the ſins and characters of the little Horn: Then I will ſhew, that for theſe Conſiderations, it will be a perilous time under the later Apoſtacie. The Application, that is the Readers part: The which of the two (I conceive) is the leaſt and eaſieſt.

But fifthly, and to come neerer yet to the matter; The queſtion is, Whether the particular ſins, ſet down in 2 Tim. 3. 2, 3, &c. may be found among the Apoſtates of this age, directly and fully, and not appliable ſince the firſt Apoſtacie to any men till now? If it be not ſo (without forcing the Text) what I have ſaid in the Conſiderations, I ſhall abide by it, viz. This Apoſtacie is not that which the Spirit of God intends, in 2 Tim. 3. but ſome other p. 53is yet to come. Now to name the ſins, and open the wotds with a little Application, will be enough for my part.

Lovers of their own ſelves] The Apoſtleforeign begins at the Spring-head: Self-love (as the bitter root) brings forth this unbleſſed weed, called, THE STATE-APOSTACIE OF THE LAST TIMES. Neither indeed can it be otherwiſe; for if men begin to love themſelves, they will ſoon be covetous, proud boaſters, &c. And what thinkeſt thou Reader? when men ſhall love themſelves more then their oaths, vows, covenants, &c. more then truth and righteouſneſs, more then the laws, liberties and rights of the people, more then faith and a good conſcience, ſay more then heaven and their own ſouls; yea, and more then God and his Chriſt. Whether ſuch may not be thought to be the Self-lovers, intended by the holy Ghoſt, who ſhould make the later Apoſtacie?

Covetous] The word ſignifies, p. 54foreign. Hic a Paulo di…ilu…, qui ſive argentum ſive aurum, ſive agros ſive ſiumentum, ſive quaſ…b…t alias opes a…d…nt…r …xpetit & v…oſe. Danaeus in Loc.not onelyonly lovers of ſilver and money, but of other things, As Lands, Houſes, Caſtles, Parks, Courts, Titles, great Offices and Places, &c. Beſides, the word ſignifies an immoderate deſire and appetite, to have the poſſeſſion of ſuch things. Hence the Greek foreign, is often rendred ſtudium pecuniae, the Study of money. How this is made good in the preſent Apoſtacie, their practice is proof enough; neither do I mean to ſpeak much of their doings, ſeeing the ſame is ſo obvious and manifeſt to the world, and by many publiſhed already: For their coveteouſneſs, what it is (from the head to the tail) God ſees it, and men know it; and what ſcandal and reproach they have brought to the truth by it, they themſelves will know one day.

But becauſe the Reader may do his part the better, which is Applicative: I ſhall commend three things to him:

1. That he take notice: Theſe here, whom the Apoſtle ſaith, ſhall p. 55be lovers of their own ſelves, Covetuous, Proud, &c. were men formerly (ſeemingly at leſt) of other principles and practices: for elſe it could not have been an Apoſtacie. It cannot be forgotten what was laid to the charge o… the Biſhops, for their covetouſneſs, pride, pomp, following the court, and what to the King and his party for their exceſs. But now who more covetous of Money, Lands, Houſes, Caſtles, Parks, Courts, Titles, great Offices and Places, &c. then they, who condemned theſe very ſins in others, ſee Rom. 2. 1, 3.

2. It muſt be remembred, If the Apoſtacie now be it, of which Paul ſpeaks; all the ſins in the Text muſt be applied to it: for though we ſhould ſee men to be covetous, boaſters, proud, &c. yet if they have not the other vices, that is, if they are not truce breakers, falſe accuſers, traitors, &c. it is not that Apoſtacie.

Laſtly, neither can it be the later Apoſtacie: if any having the form of Godlineſs, have formerly walked p. 56(as theſe do) after ſuch luſts.

foreign,Boaſters] Crackers, or Braggers, vain-glorious-men, which boaſt of that they have not, Ulpianus, Kickerm: and others take foreign, to be ſuch as arrogate and aſſume too much to themſelves, promiſe more then they can do, and more then is truth. The word ſeems to be taken from Quack ſalvers, and Mountebanks, who Crack of their great Skill and rare Cures; being in the mean time ignorant of the true grounds and principles of Phyſick and Chyrurgery. If it be the laſt Apoſtacie, great things will be promiſed the Nation, about Reformation of Church and State. This ſhall be talk'd of a long time, and in their Books publiſhed a ain and again. But what will all come too, Reader! Look about thee, and be hearkning, if thou doeſt not hear poor creatures in bitterneſs make this complaint (as having cauſe enough) ye are Phyſitians of no value, ye are Crackers indeed, you have taken much upon you, and promiſed Mountains. But for the Body of the p. 57Commonwealth, it is much worſe, then it was before: worſe Magiſtrates, Ministers, Army, Navy, Councils: In a word, worſe with us in all publick concernments, both at home and abroad. If this be not the mournful complaint of all people, (except Revolters) and moſt true▪ I ſhall not faſten the Later Apostacy upon them.

But, becauſe the Tryers are the great Crackers, and think they deſerve this Name, viz. Mend-all, as having done a great peice of ſervice about Church-Reformation. This I think I may ſafely ſay, and that truly by experience: That the preſent National Clergy, is more corrupt, and far worſe, then it was in the Biſhops time.

For, 1. No Profeſſors, but could have found then within few miles of their dwellings, ſome honeſt Puritan, or Non-Conformiſt, to go to; whereby to be refreſht and built up in Faith, Knowledge, Holineſs: whereas now, men may travel twenty, thirty, fourty miles, and p. 58not finde a Pariſh-Prieſt that hath any Goſpel ſavor in his Miniſtery; no power, ſwetneſs, or life, but old formal, fruitleſs ſtuff, ſaid over and a hundred times.

2. Though it be true, the Biſhops took little care to reform the Clergy, but rather how to ſuſpend and ſilence, (as ſome do now) ſuch as witneſſed againſt their unſanctified Callings and Places. Nevertheleſs, if the Times be compared, the Enormities of the National Clergy are leſs look'd into and reformed: I ſay, leſs now, then in the Prelates Times. I remember, the old Non-Conformiſts, were wont to call the Biſhops making of Preiſts their Licenſes and Viſitations; the picking of poor mens pockets. I wiſh it do not appear ſo in the day of Chriſt, that ſome of theſe men have done little better. This I know, go to and fro thorow the Nation, the iniquity of the Prieſts encreaſeth every where, and what is done, amounts to little more then this: if a ſcandalous or ignorant Frieſt be caſt out from p. 59one place, he goes to another, and doth there more hurt, and lives worſe then he did before: fitly therefore, is the name Crackers by the Holy Ghoſt given them.

Proud] or arrogan:, Laſtly: Qui foreign.ſuper collem apparuerunt, men that will be under no yoke, but domineer, and all muſt be ſubject to them. Grammarians take the word, for men that will be maſters, and will have no Superiour, but all rule and authority muſt be in their hands. I know▪ not a better way to finde out the Laſt Apoſtacy, then to follow the Light of the Scripture in paralelling the two Apoſtacies, and in nothing more, then to obſerve the pride, loftineſs, and arrogancy alike in in BOTH HEADS. I cannot but ſpeak the more of this, becauſe it cannot be the later Apoſtacy, unleſs we ſee the HEAD of it, to be as PROUD and arrogant as the former was, would the former HEAD acknowledge no Superior, the later muſt do ſo: did they ſay of the former,aaJoan Bromiard ſum. pradic. c. 17. Quaecun que poteſt… eſt ſub p. 60Coelo, eſt in ſummo pontifice: & that he is,bbBonaf. 6 dec. de caſ. cap. licet. Lex animata in terris, a living Law in the Earth: ThatccSy…a…us, papa, 9. …. 3. aliorum. all Caſes of other men, God hath appointed to be judged by men, onelyonly he hath reſerved the firſt Head to his own Judgementſeat; as not to be queſtioned for his doings by any Creature. And therefore though all other men, be under mens judgement, yet is he to be judged of none, neither of Kings, Councils, or any other Judicatory. Beſides,ddPelarg. do planco, Eccleſ. l. 1. Art. 6.Sir 50:1 Whatſoever he pleaſeth he may do, whether with a Counſel, or without; and if the whole world ſhould judge againſt him, …et his Opinion were to be received. ForeeLib Concil. Polyd diſtinc. 7. Synodum. a general Councel is of no authority, except this Head do confirm and allow the ſame. Such muſt be the Head of the Later Apostacy, his HAUGHTINESS will be under us Law, all power he ſhall aſſume to himſelf, not to be tried or judged by any man, but to be left to Chriſts Judgement-ſeat alone; And the Greek foreign, ſignifies ſo much.

Though I ſhall leave, (as I ſaid) p. 61the Application of things to the Reader, yet I would willingly give him what light I can, Note therefore how the word proud, lofty, arrogant, comes home to the Triers, who have aſſumed a Superiority and Headſhip over all the National Prieſts, as if they were (as in part I think they are) that image made to the Beaſt, who will not ſuffer any to buy or ſell, ſave he that hath the Mark or the Name of the Beaſt, or the Number of his Name.

Much I could ſay, as to their Pope like pride and power: but it needs not, ſeeing their folly is already manifeſt to all men.

Blaſphemers,] or curſed ſpeakers: foreignſo our old Tranſlation hath it. Blaſphemy is two fold,

Firſt, Againſt God: and thus men blaſpheme when they reproach his Name, Spirit, Power, Word, Works, Kingdom, Judgement, &c. Mar. 3. 30. Lev. 24. 11. Rev. 13. 16. & 16. 9, 11, 12.

Secondly, There is Blaſphemy againſt men: 1. By rayling and evil p. 62ſpeeches, Tit 3. 2. 2. By reproaching the Godly for the Name of Chriſt, 1 Pet. 4 14. 3. By deſpiſing Lawful Government and Authority, Jude 8. 4. By raiſing falſe accuſations againſt Gods people, Rom. 3. 8. 5. By cauſing men through Perſecution to deny Chriſt, Act. 26. 11. Laſtly, By cenſuring and condemning things which men know not, Jude 10. 1 Tim. 10 13, 20.

Howſoever, The men of the Later Apostacy will be Blaſphemers all theſe ways: and ſo much the Reader is to look after: yet becauſe by Blaſphemers here, I think they are meant, whom Peter calls Scoffers; the Holy Ghoſt ſpecially intends Blaſphemy againſt the Spirit, and the viſible Kingdome of Jeſus Chriſt.

Truely I would think, Some would tremble (if their Conſciences were not ſeard) did they but read what Chriſt ſaid of the Phariſees; and conſider well what themſelves deſpitefully have ſpoken againſt the Holy Ghoſt; becauſe they p. 63ſaid, He hath an unclean Spirit, Mar. 3. 30. How neer to ſuch Blaſ… hemy are theſe men who ſay, That the Prayers and other holy Exerciſes, of Saints are done by the Spirit of Satan: who ſay, It is by the power of the Devil, that the faithful Witneſſes of this age, hold forth a Teſtimony againſt Apoſtacy, Hypocriſie, Covenant-breaking, &c. who ſcoff at the Lords great Work, moving by his Spirit in the hearts of his people; calling it the deluſion of Satan, helliſh, devilliſh, damnable; and what not: who ſcornfully upbraid the Saints with their Chriſt, as to be a pitiful Chriſt. So their blaſphemous ſcoffing God's people, Will ye not ſuffer for your God? Where is now your God? we will anſwer YOUR GOD well enough. Mark Reader, as diſowning our God and our Chriſt, to be theirs; and a God and a Chriſt eaſily to be anſwered.

Diſobedient to Parents.] Theforeign. old Engliſh Bible hath diſobedient to Elders. Junius reads, Qui praeſunt p. 64ſibi non obtemperant eſt Synecdochè generis pro ſpecie; Baldvin, hath this note on the place; Superiores non curant, nulliuſ que monita admittunt: videtur enim parentum nomen in genere complecti omnes, qui nobis praeſunt. They regard not their Superiours, neither will receive their Admonition; by the word Parents, all ſuch as are ſet over us as Rulers and Governors are meant: the Greek foreign ▪ properly, is one that is refractory, contumacious, will be under no Subjection or Government. So then the Apoſtates here foretold, are ſuch as ſhall caſt off all Duty and Obedience of Children: refuſe to be under any Law, Power, Admonition, &c. They are the rebellious Children of whom Solomon ſpeaks, Rob their parents, Prov. 28. 24. waſte their father, and chaſe away their mother, Prov. 19. 26. mock them and deſpiſe them, Prov. 30. 17. Fooliſh children which bring ſhame to their parents. Here Reader, like the wiſe man, be ſure to have thy eyes in thy head: See if thou canſt p. 65any that have rob'd the people of their Power, Parliaments, Laws, Liberties, &c. have miſerably waſted the Commonwealth in Men, Money, Shipping, Trade, &c. And having done all this, do laugh and mock at their Parents; and by their contumacy and rebellion, have made the Government and Governors, which the Lord ſet over them, a deriſion and ſcorn to all Nations round about. If thou ſeeſt this, thou haſt the very ſence and meaning of the Word.

foreign.Unthankful] Junius renders it Negantes beneficium, men that deny the benefits and good turns which others have done them. The Pope was ſaidSpeed Chr. l. 9 c. 9. pag. 622. to be like a mouſe in a ſachet, or a ſnake in ones boſom, who did ill repay their hoſts for their lodgings. I have ſhewed before of the likeneſs there muſt be between the two Heads: They who baniſh and impriſon their beſt friends, and ſhew no cauſe for it; they who lay daylie ſnares to entrap and deſtroy good men, which firſt raiſed them; p. 66they who make it moſt of their buſineſs, to undo ſuch as were moſt faithful to them, and have done moſt for them; becauſe they will not leave their good old Principles of honeſty and juſtice, to follow them in unrighteous ways, muſt needs by all rational men be judg'd ƲNTHANKFƲL.

I have read (ſome where) how the Perſon that mur…hered the Prince of Orange, bought with the money which the Prince gave him, the Piſtol, Powder and Shot, wherewith he killed him: an act of high Ingratitude.

But Reader, ſuppoſe a people in their Repreſentatives, having raiſed any up, and put Power into their hands, and this gratis, and of love▪ they Turned that ſame Power againſt the people, and therewith deſtroyed them, their Laws, Liberties, Repreſentatives, &c. yea, more, the Intereſt and Cauſe of Chriſt, for whoſe ſake, that Power and Truſt was committed to them: Might not theſe be the unthankful p. 67men whom Paul ſpeaks of? It is ſaid of Nero, he uſed the deſtruction of his Country to his own benefit, Tac. An. l. 5. c. 10.

foreign.Unholy,] or prophane, unſacred. Quibus nullum jus eſt, nec fast, ſaith Beza: So Baldvin, Qui nullum jus nec fas curant: men in whom is no Right, Truth or Truſt. The Greek foreign, is taken for ſuch as break Religious Covenants, Vows, Promiſes and Oaths; make not conſcience of any thing they promiſe, either to God or man, ſo they have again and ſome wordly advantage, by breaking the ſame. Hence the Arabick tranſlates, men altogether unjust. The Aethiopick, Departers from truth.

To finde out the Later Apostacy by this word, it muſt be obſerved, That the Holy Ghoſt doth not intend any low or ſmall matter; but what is publick, general, and to be known and ſeen every where. This breaking of Religious Vows, Oaths, Promiſes, &c. and departing from Truth, muſt be underſtood National. p. 68Therefore I ſhall refer the Reader to the PROTESTATION made about the beginning of the Long-Parliament, and to the Scots-Covenant, and to the Ingagement, which was drawn up, and ſent out by the Parliament for all the Nation (who were then counted wellaffected) to ſign: which runs thus: I do hereby declare and promiſe, to be true and faithful to the Commonwealth as new eſtabliſhed, without a King and Houſe of Lords. As I am writing theſe things, that ſaying of the Prophet is ſadly upon my Spirit, My fleſh trembleth for fear of thee, and I am afraid of thy judgements, Pſal. 119. 120. Oh how ſolemnly (with hands lifted up to Heaven) was it promiſed and ſworn to, to endeavour the extirpation of all Idolatry and Tyranny, to maintain the juſt Priviledges of Parliaments, and the Freedom, Rights, and Liberties of the People; to take off all heavy yokes, burdens, and oppreſſions: not to ſuffer the King to exerciſe an unlimited and Arbitrary p. 69Power; to have Abuſes and Corruptions reformed in Church & State. Now compare former Promiſes and Ingagements, with preſent Actions: and one of theſe two it muſt be: that is, ſince the Firſt Apoſtacy aroſe, never did men (having a form of godlineſs) violate ſo many Oaths, Promiſes and Ingagements, publickly made, as the late Revolters have done: or elſe the Preſent Apoſtacy is not that in Timothy.

To add one word more: I have ſeveral times acquainted the Reader of the likeneſs between the Two Apostacies. It is true, The Later having a form of godlineſs, cannot in that reſpect Aſſert for Doctrines and Principles, what the former doth; either in aſcribing ſo much to their Head, or in breaking Vows, Oaths, and Ingagements: But for action, what the former teacheth and doth, that the Later will do; but not Teach it. As for Example, beſide the Practice, it is allowed and juſtified by the Doctrine p. 70of the Firſt Apoſtacy, that men may break their Vows, Oaths, and Promiſes: For thus they ſay,**Sanche. Moral. Tom. 1. l. 3. n. 15. p. 25. Fulliar. Moral. T…a. 25. c. 11. n. 323. p. 204. If a man promiſe to do a thing, having his reſervation with himſelf, that he doth not purpoſe to make his promiſe good, he may deny that he promiſed any ſuch thing, neither telleth he any lye, THOƲGH HE HAVE SWORN TO DO IT; becauſe it was no obligatory Promiſe, and ſo no Promiſe nor Oath at all. But the Later Apostacy, holding forth a glorious face and ſhew of Religion, cannot teach this for Doctrine: nevertheleſs, the Holy Ghoſt tells us, That in their Practices and Doings, they ſhall be alike, both Breakers of of Religious Vows, Oaths, Promiſes; the one making no more conſcience then the other; as to Practice.

foreignWithout natural affection,] or inhumane, u…iable Charitates exportes, faith Beza: foreign, erant bo…i…es fine naturalibus affectibus, vel expertes exp… charitatis, vel expertes na… pie… … M…n (faith Scultetus p. 71on the place) without natural Affections, or void of natural Charity, or void of native Piety. Baldvin, opens the word thus: Men in whom all humanity and love▪ is extinguiſhed, which Nature joyns one to another; ſo that other mens evils are not pitied by them, but their good envied. It may be engliſhed, BEAST-LIKE: As a Wolf ſucking the blood of a Sheep, doth it without pity, and is delighted in the cruelty ſhe uſeth,

1. Wherein can men more ſhew themſelves to be without affections of piety and charity, then not to regard whom they deſtroy, nor how many, nor how illegal it be, ſo their own wills and luſts may be ſatisfied?

2. Are not they without Chriſtian affection, who will deal worſe and more cruelly with good men (I ſay good men) then if they were murderers and high-way thieves?

3. Is not all humanity extinguiſhed in ſuch men, who are ſo far from pitying the Saints when they are p. 72devouring them; as is a Beaſt from pitying a poor Lamb whilſt he is ſucking his blood?

4. What natural affection have they, who care not for their Country, nor what wrong they do to the people, by taking away their Laws, Liberties and Rights; and impoſing what burdens and preſſures they pleaſe, meerly to ſupport and hold up their own private Intereſt? Conſider of it, take advice and ſpeak your mindes.

foreign,Truce-breakers,] Some read, abſque foedere, without fidelity: the Dutch tranſlates, implacable, unappeaſable. Beza and Pagnin: Neſcii ſoederis. Salmero, Inconfoederabiles. The Greek foreign, ſignifies men who make no conſciences of their Promiſes and Agreements; and having done ſo, are irreconcilable, will admit of no truce, but upon their own unlawful terms.

It is likely the Reader will expect that I ſhould be large here, becauſe the word (as he thinks) leads directly to the preſent Apoſtacy. p. 73But I will ſpeak the leſs, becauſe it is ſo plain; alas poor Creatures, here they cannot ſew fig-leaves together, and make themſelves aprons, (as our Parents did) to hide their nakedneſs.

Two things, Reader, I would have thee minde:

1. As the Lord fore-ſaw what would be the ſpecial ſins of the Later Apostacy, ſo he doth mention them the oftner: He knew, that breaking Promiſes, Covenants, and Ingagements, would be the ſins and evils chiefly committed by them, ſo he repeats the ſame again and again. The Judgement of the preſent Apoſtacy, I leave to others: whether it be that in Timothy or not: only this is clear by the Text, That Covenant-breaking, will be the ſin, (as moſt eminent and remarkable) in them.

2. The Declarations, Remonſtrances, Petitions, and other Writings of the Army are worth the reading, ſpecially a Book entituled, A LOOKING-GLASS FOR THE ARMY.

p. 74In this Book he ſhall finde truly collected, what Vows, Promiſes, and Covenants have been made, and whether all be not broken let himſ lf be Judge? But this remember alſo: It is not the laſt Apoſtacy, if the Vows and Promiſes, which have been broken, be not upon religious Pretences: that is, for the glory of God, the ſafety of the Nation, the good of the Godly party, &c. and ſo Righteous men ſtill.

foreign,Falſe Accuſers,] or Calumniators, ſlanderers. Greek, Devils. Aretius ſaith it ſignifieth, treacherouſly to take or deceive by falſe and lying words.

1. Wherein can men be more treacherous, then having unjuſtly caſt Gods people into priſon, afterwards to lay things to their charge which they never knew?

2. What greater ſlander, then to belye the Holy Ghoſt; in ſaying that to be done by Satan, which is wrought by the Finger and Power of God?

So, 3. in reporting ſtrange Plots p. 75and Conſpiracies to be among the Saints: whereby to render the Cauſe of Chriſt and his people contemptible and vile to the Nation: There being no Truth in it, but a meer ſlander.

4. Are not thoſe Calumniators who aſperſe their Brethren with the reproachful terms of fools, knaves, villains, rogues, trayt…rs? &c. though known to be wiſe, honeſt, ſincere and ſober Chriſtians, becauſe they will not ſerve their wills and luſts.

5. Was it not Abſolom's trick, that he might get the power into his own hands, to ſlander his Fathers Government: There is no man, (ſaith he) deputed of the king to hear thee. Oh that I were made judge in the land! I would do juſtice: read 2 Sam. 15. 1, 2, 3, 4, 5, 6. Inquire whether our former Governours have not been charged with much untruth, to the end that ſome might the ſooner and eaſier (like Abſolom) raiſe themſelves.

foreign,In continent,] ſo the old verſion' p. 76reads. Beza, intemperantes. Junius, Subjecti affectui: foreign, qui cupiditatibus ſuis laxant habenas, & ingenio ſuo indulgente, ſaith Baldvin. Men who looſe the reins to their luſts, and indulge their wit and will: properly the word ſignifies Exceſs, men that cannot contain themſelvs, within Bounds, Limits, Laws; obſerve no Rule, Order or Medium; exorbitant, unlimited.

Remon…trance of the General & councel of Officers, at St. Albons, Nov. 16. 1648.He that deſires light here, let him read The Armies Remonſtrance againſt the late King: There this word is opened, in ſetting down particularly, his Exceſs, his Exorbitancy, the unlimited power which he took: For which Exceſs, nothing will ſatisfie ſome, but his Head.

So the Impeachment of Strafford, for High-Treaſon, in the Houſe of Commons, Anno 1640, and 41. The Articles exhibited againſt him, are now worth the reading. He died for Exceſs.

Likewiſe, the great Caſe of Shipmoney, when Sir John Finch, then Lord-Keeper; Chief-Juſtice Bramſton, p. 77Judge Berkley, Judge Crawley, Chief-Baron Davenport, Baron Weſton, and Baron Turnow, were accuſed and impeached of High-Treaſon by the Houſe of Commons, for their extra-judicial Opinion in the Caſe of Shipmoney.

Here Reader, thy work is ſhort: It is onelyonly to give thy judgement, whethes ſuch men as condemned the King and Strafford for being foreign, EXORBIT ANT, and had a chief hand in taking away their lives, made the Caſe of Ship-money High-Treaſon: becauſe it was breaking Law-bounds. If they themſelves ſhould do worſe in exerciſing an unlimited and arbitrary power; I ſay, ſuppoſe ſo: thou art then to judge whether without wreſting the Text, the APOST ACY IN TIMOTHY (ſo far as this word bears) may not fairly be applied to them?

And here I think good, (not going out of my way) to ſet down the Exceſs and Exorbitancies of Duke d' Alva, leaving the Application to the Reader:

p. 78Meter Bel. …ſt. l. b. 3. Grimſtone Nether. Hiſt. 311.That which he did firſt in ſtead of aſſembling of the general States, he appointed a Council of twelve men, which was called, **The Mar. hath it, the Tyranny of the Duke and his bloody Council.The bloody Council; in French, The Council of troubles, The firſt, ſecond and third months; the Duke and theſe ſate in Council every fore-noon and after-noon, as being directed ſtill by the Duke, whoſe intent was, that the Opinion of the Council ſhould be but Conſultative as giving judgement in ſome cauſes, but to have all things depend upon himſelf alone, and they to ſtand to the judgement he ſhould give. By this Council, and by the Duke himſelf, all power and authority was taken from the Provincial Councils, and the Inhabitants robbed and ſpoiled of all their Juriſdictions and Appeals, clean contrary to the Priviledges of their Country; yea, and the Councils themſelves (which were like our Parliaments) were forced to ſtand to the judgment of the ſaid council, which had the command over all noble and unnoble, ſpiritual and temporal: ſo that the DUKES WILL WAS AN ABSOLUTE LAW, p. 79without ſuffering or allowing any Appeal, Reformation or Reviewing of the Sentence once given and pronounced by the Duke: And that the Duke ſhould be accounted by all men, abſolute Governour; and all men diſpenced withal, not to hold or obſerve any Ordinance or Inſtitution made by any others, then by him; and that all things ſhould be referred to his diſcretion.

I would not be underſtood, as if Duke d' Alva were meant in this Propheſie▪ for I think otherwiſe. 1. Becauſe he was no Apostate, that is, did never vow and promiſe better things. 2. He had no form of godlineſs. Both which muſt be in the perſons here foretold.

foreign,Fierce,] or unmild, not tame, wilde, ſavage … Inhumani & ſeri beaſtiarum more▪ ſaith Oſiander; Inhumane and wilde after the manner of Beaſts. So Junius, Feri: Beſtiaruns more efferatos: Arias Montan. The Dutch, Cruel, with whom it is perilous p. 80to converſe. The word properly is applied to the rage and cruelty of Beaſts. Hence ſome tranſlate, Beſtiales.

Memorable is the thing which fell out lately at Abingdon. The Souldiers were more wilde and ſavage, then the Beaſts they rid upon: for the poor Beaſts would not do the cruelty upon the Saints, (though ſpurd, kickt and beaten) to trample them under foot, being at Prayer; as their barbarous Riders would have had them do. How will ſome ſtamp, rage, rail, threaten and ſhake their Heads, as if they would eat up God's people, when they are brought before them.

But that which I take to be chiefly meant by the word, is this: Look as Beaſts, will hear no reaſon, neither is there any ſtopping of them in their fierceneſs, by ſpeaking to them. So to ſpeak to theſe men (meant here in the Text) of Reaſon, Law, Juſtice, Conſcience, Right, it is to no purpoſe: they are Feri, wilde Beasts: their Will and Luſts p. 81muſt be ſatisfied. Again, as ſome Beaſts, having gotten by force or fraud, maſtery over their Fellows, rule them by no Law, but their will: ſuch a Beaſt-like Government doth the Spirit of God here intend: ſo that without doubt by foreign, Tyrants are here meant.

Now according to Statiſts and Lawyers, there are two ſorts of Tyrants:Barth. kick. Syſtemat. polit. lib. 1. c. 28. p. 422. One, abſ que titulo, qui Rempub. ſibi non commiſſam, ſine ullo juſto Titulo, vel Succeſſionis, vel Electionis invadit, aut vi aperta, aut malis Artibus: He is called a Tyrant, without Title, who invades the Commonwealth (not committed to him) without any lawful Title, either of Succeſſion, or Election; either by open fraud or wicked deſigns. Others deſcribe him thus: Qui ſine ullo jure, aut iniquo & minimè legitimo Barlolus de Tyrannides.Titulo, Principitatum invadit: who, without any right, or the leaſt lawful Title, uſurps the Principality. The other is, Tyrannus exercitio ſive …ſu, id eſt, qui legitimum quidem jus ad Principatum habet, ſed p. 82eum injuſte, & contra Leges exercet: A Tyrant by Practice or Exerciſe, who though he have a lawful right to the Government, yet adminiſters the ſame unjuſtly, and againſt Laws. Of this later Tyrant, Bartolus, and others give Ten Notes. Again, touching the former Tyrant, their judgement is thus:**Kicker, ibid. Steph. Jun. B…ul. in vindic, contra Tyran. Queſt. 3. Althuſius, l. 14. pol. Tol. l. 6. c. 18 & l. 26. c. 7. Rod. l. 2. c 5. Quia Tyrannus abſ que titulo, nullum habet Fundamentum ſut Principatus, ſive Regiminis, ideo e… tanquam privato licet, ſine ulla conſcientiae difficultate reſiſtere, eum que pellere, vel… medio tollere: Quin deſenſio eſt juris Naturae. A Tyrant without Title, having no Foundation of his Principality or Government, may as a private man without ſcruple of Conſcience, lawfully be reſiſted, and expelled and removed from his place: The Reaſon is, becauſe it is the defence of natural right.

The Concluſion is, When the Later Apoſtacie ſhall be in the World, (or rather in the Church) Tyrants ſhall then reign: it is not ſaid which of the Two; but one of p. 83them will be: Neither have we ground to think that ſuch an Apoſtacie is already come, unleſs ſo much doth appear.

There may be yet ſomething more in the word: Out of this Apoſtacie, (as the Bottomleſs Pit) aſcendeth the Beaſt that ſlayes the Witneſſes. Now obſerve it Reader, it is a Beaſt that kills the Witneſſes: and what are the Later Apoſtates ſaid to be? Feri, wilde Beaſts.

foreign.Deſpiſers of thoſe that are good,] or not lovers of good men, nor good things, for the word takes in both: minimè amantes bonorum. Beza. Negligentes bonorum: Pagn. If good men are not lov'd it is for the good things which they hold and practice. Two ways men are ſaid to be good men: either as they ſtand for the good of their Country, againſt Tyranny and Oppreſſion; and for the Liberties, Freedom, Priviledges, and juſt power of the people. Or ſtanding up for the Truths of the Goſpel, and the Intereſt and Cauſe of Chriſt. Now the Later Apostates ſhall appear p. 84againſt Good Men both theſe wayes: And if this be not ſo now, it is not the Apostacy in Timothy.

foreign,Traytors:] A name given to Judas, Luk. 6. 16. and to the Murtherers of Chriſt, Act. 7. 52. So that there are two ſorts of Traytors: 1 Spiritual or Goſpel-Traytors. 2. Civil or Law-Traytors. Whether the Preſent Back-ſliders are meant here, I ſhall onelyonly ſhew what they have ſaid, and leave the Reader to be Judge. For the firſt, thus they haveArmies Declaration to the people of Scotland, from Muſcleborough, 1650. ſaid, We have not onelyonly proclaimed Jeſus Chriſt King of Saints, to be our King by profeſſion; but to admit him to the Exerciſe of his Royal Authority. And upon this ſimple account we engaged, not knowing the deep policy of Wordly Stateſ-men: And thoſe things ſimply were in our eyes; namely, THE DESTRUCTION OF ANTICHRIST, THE ADVANCEMENT OF CHRIST's KINGDOM, THE DELIVERANCE AND REFORMATION OF HIS CHURCH IN THE p. 85BEST ESTABLISHMENT OF HIS ORDINANCES ACCORDING TO THE WORD OF GOD, and the juſt Civil Liberties of Engliſh-men. Beſides, notArmies Declaration, Sept. 17. 1648. onelyonly would they have, That the exaction of Tythes and all manner of Impropriations removed; but all corrupt forms of an outſide-Religion and Church-Government. Now with this compare their PRACTICE ſince: whether the good things they declared for, and the evil things they witneſſed againſt, they have not onelyonly declined, and moſt unworthily betrayed (as the deſtruction of Antichriſt and the advancement of the Kingdom of Chriſt:) but have & do moſt cruelly hate & perſecute, (by baniſhment and impriſonment) many of the Lord's people, Becauſe they do deſire, (and for no other cauſe) to have ſuch things made good, as they themſelves pretended ſometimes to be zealous and earneſt for; but now have betrayed into the enemies hand… ▪ if this be not true, the Holy Ghoſt p. 86intends them not: neither do I.

For Civil or Law-Treaſon▪ beſides what was ſaid before in the Caſe of the King, Strafford, and theActs of Parliament Jan. 30. 1648. Judges about Ship-money. I finde four Acts of Parliament (not yet as I know of, repeal'd) which ſay thus, Be it Enacted and Ordained, That whoſoever ſhall declare, publiſh, or any way promote any Perſon to be King or Chief Magistrate of England or Ireland, &c. without conſent in Parliament, ſhall be judged and deemed a TRAYTOR to the Commonwealth, and ſhall ſuffer pains of death, and ſuch other puniſhments as belong to the Crimes of High-treaſon▪

The like Act was made March 17, 1648. and May 14, 1649. Again, in July 17, 1649. it was Enacted, That if any perſon ſhall maliciouſly or ad…edly publiſh by writing, painting, or open declaring, &c. that the Commons in Parliament, are not the Supreme Authority of this Nation: or ſhall plot, contrive, or endeavour to ſtir up or raiſe force, &c. that every ſuch offence ſhall be taken, deemed, and p. 87adjudged by the Authority of this Parliament, to be High-treaſon. Treaſon (ſaith our Law) is an offence committed againſt the Security, An…plitude and Majeſty of the Commonwealth.

I am ſo far from taking the word (Traitors) for ſingle perſons, or to apply it to things doubtful; that I think the Holy Ghoſt intends a Combination of men, and ſuch as ſhall moſt eminently betray both Goſpel and Law, even Chriſt and their Countrey. But I ſhall not take the Readers work out of his hand.

foreign,Heady,] or raſh, inconſiderate, unſtable, fickle, or giddy headed: ſuch as ſuffer them ſelves to be driven this way and that way, by their paſſions and luſts. Dutch Note: The word as (ſome think) is taken from yong birds, which venter to fly before their Feathers are grown: or from little children, who through their headineſs, fall and get many knocks.

When thou haſt viewed their p. 88actions, firſt and laſt beginning at their Inſtrument, or new model of Government, and conſider what that was and how haſtily done. Their clapping up a ſudden peace with the Dutch, and making war as faſt againſt Spain. What loſs we had of men and treaſure at Hiſpaniola: the manner how, and what ſhame and ſcandal the Engliſh Nation had by it. Then paſs over to Jamaica, and inform thy ſelf truely, what hath ſucceeded ſince their arrival. Beſides, how many hundred Ships have been taken from us by the Dunkerkers, whilſt our Fleet were abroad, for what I know not▪ Their throwing of Good Men, one while into Priſon, another while releaſing them again without ſhewing any cauſe either for one or other. Their Creating Major Generals, like the Image that was made Rev. 13. 15.Rev 13:15to the Beaſt: preferring ſome to high Offices and Places, whom they had before publickly charged to be Betrayers of their Country. Summoning the Countries to chuſe p. 89Parliament-men, and when they came up, ſent them home again; a hundred at a clap. It would take up too much time to enumerate all particulars. If theſe things conſidered, prove them not Heady and Raſh, this then I would add: It may be doubted (and I do) whether the Later Apoſtacy be fulfilled in them. If any wiſe and ſober man (not being one of them) can ſee upon any of their publick Actions, (wherein the good of the Commonwealth is concerned:) whereon there is not engraven, and fairly to be read foreign, HEADY, RASH AND INCONSIDERATE: Either it is ſo, or this is not the laſt ſtate Apoſtacy.

High-minded,] or puff▪d up as aforeign vol. Tympany, for that ſore comes from the word, foreign, ſignificat eos qui ſibi videntur inſignes in re quapiam aut opinione, quam de ſe concipiunt, & ideo intumeſcunt. The word (ſaith Salmeron) ſignifies men who to their own thinking are famous in their actions and opinion; and being p. 90thus conceited of themſelves are therefore puffed up. Some Tranſlators have (C…eci) blinde: others, Fanatici & dementati, fanatical and ſottiſh. Indeed, the word doth ſignifie one that is blinde, and wants his underſtanding, yet conceives that he hath both fight and reaſon, and would have others think ſo too.

It is not to be doubted, but theſe men (whoſe Apoſtacie is here arraign'd) for King Craft and Stateſmen▪ deem themſelves▪ the Noneſuch of the Word, and all Ruling men before them, Simplicians; and laugh at their Commonwealth. Notwithſtanding, if that which they are deſigning and building, be,

1. Againſt God, and therefore he ſhortly will deſtroy it.

2. If that which the Saints are every where praying againſt.

3. If that which was done before by the King, againſt the Priviledges of Parliaments, and Liberties of the People.

4. If that which the people every p. 91day more and more do hate them for.

5. If that which may ruine their Families, and render their Names odious to poſteritie.

I ſay, Should ſuch be their deſigne and actions. The Queſtion is (though highly conceited of their own opinion and doings) whether according to the word here, they are not in truth BLINDE, and FOOLISH, STONE BLINDE, as the Aethiopick reads it?

Lovers of pleaſures more then lovers of God,] greedy upon voluptuouſneſs: Old Tranſlation. The word ſignifies ſuch as are Friends to pleaſures. Here Reader conſider:

1. The Heatheniſh vanities and ſports taken up ſince this Apoſtacie was made: (baniſhed and buried before:) witneſs what was done this yeer upon their Lord Majors day, though an Independent and Church-member: Such lightneſs and foolery was then, as was a ſcandal to Religion, and a grief to the Saints. Many poor Chriſtians wanting p. 92bread, whilſt they in wantonneſs vainly waſted away money: ſee Amos 6. 3, 4, 5, 6, 7.

2. Where can we ſee any of the preſent Revolters; ſpecially, if crept up into High Places and Offices, whether at Court or in Country; but they are voluptuous and given to pleaſures: yea, thoſe which ſeemed ſometimes to be Barzilla's, men ſo mortified to carnal pleaſures, and riſen with Chriſt, as ſuch things were irkſom and burdens to them. But now, who for exceſs and riot more then they? who more then THESE MEN, for fine Clothes, ſumptuous Houſes, coſtly Fare, and Court-Faſhions? ſo that to ſee them now, they are more like Dives then Barzilla…. In every vanity and foolery, as carnal and light as other men.

Truly I ſhould have wondred to ſee this great Change among profeſſors: how Barzilla's are become Diveſes's: thoſe who have preached much, and printed much againſt baſe delights, are now the Men addicted p. 93to them. I ſay, To ſee this, I ſhould have thought it ſtrange; but that I know this Propheſie of the Later Apostacy (every jot and every tittle of it) muſt be fulfilled.

Having a form of godlineſs,] or formality, ſhew, appearance, an outward viſage. Quibus eſt ſpecies reverentiae Dei: Junius: in whom there is a ſhew of fear, or worſhip of God. Specieminanem ſive inane ſimulacrum: Piſcator.

I beſeech thee, Reader, Take notice of the ſingular Wiſdom and Counſel of God, who will diſcover the men of the Later Apoſtacy, in that way which they think to cover their Apostacie. How will the Later Apoſtates (being lovers of themſelves, covetous, Covenant-breakers, Traytors, &c.) think to hide theſe Vices, ſo at leaſt to hide them that they may not be thought to be the Apoſtates foretold in Timothy, By having a form of godlineſs, that is, by their often praying, faſting, preaching, and practicing Church▪Ordinances, &c. And how will the p. 94Lord make it known, That they are the Apoſtates there propheſied of? By having this form of godlineſs, that is, being men ſo forward for faſting and praying, yet living all the while in theſe groſs and ſcandalous ſins. And indeed, this here is neceſſarily added: for otherwiſe we might have look'd for the Later Apoſtacy, among Turks, Jews, Papiſts, Ranters, Quakers, &c. but the Holy Ghoſt would have us to obſerve, that this Apoſtacy ſhall be in Sion, Iſa. 33. 14. It ſhall have its riſe in the Churches of Chriſt, and among eminent Profeſſors of the Goſpel, as the firſt Apoſtacy began in the Church, out of which roſe the Beaſt, Rev. 13. So the later Apoſtacie will be in the Church, out of which aſcendeth the Beaſt that ſlayes the Witneſſes.

So that by how much I ſee men ſtrict and foreward in a form or ſhew of godlineſs, and would ſeem to be the onelyonly men of their time (as the Scribes and Phariſees were in their …ime) for bodily exerciſe, as faſting p. 95and prayer, yet live in the manifeſt practice of the former ſins. The more I am convinced & confirmed, to think that SUCH ARE THE APOSTATES foretold in Timothy.

Having a form a of godlineſs:] It ſeems the Spirit of God foreſeeing the ſeveral Forms, which would be in the later Apoſtacie, and what crying up there would be of this happy time, that all parties might peaceably enjoy their own Form. Independents, theirs; Anabaptiſts, theirs; Presbyterians, theirs. He hath reſpect to this very thing; that is, what Liberty would be given to Forms; and how zealous and devout the Revolters would be for their form, and what acclamations: O bleſſed Time for ſuch Liberty to FORMS!

I would not be miſtaken, I am not againſt a Form, to wit, Church-Order, according to the Goſpel of Chriſt. But it is to open the words, how the man of the Later Apoſtacy, will reſt in forms, and think to ſhift p. 96off the fowl Vices they live in by having a form of godlineſs: See Iſa. 66. 1, 2, 3, 4, 5. For I think that place, and this belong to one time and people.

But it may be ſaid, Some are under no Form, as to Church-Order. The word as I ſaid, ſignifies a ſhew or appearance of godlineſs. Now this men may have, (and many have it) who are members of no particular Churches: theſe may faſt and pray, and in words deſire, That the Lord will diſappoint the deſigns of thoſe that labor to lift themſelves up againſt the the Intereſt of Christ and his people. And it is Machiavels Precept: Externa ſpecie pium & Religioſum videri, etiamſi ex animo non ſit: that his Scholars and Followers, ſeem to be Pious and Religious, although in Truth, and really they be not ſo.

If a man have gotten any Ulcers or Sores upon his Body, he will not caſt off his Clothes to have them ſeen: but rather put on more and better to hide them. So the p. 97Profeſſors in laſt dayes, Church-Members and their Officers: Such I mean as are covered over with the Leproſie and ſcab of the Laſt Apoſtacie, (as Covetouſneſs, Pride, Covenant-breaking, Blaſphemy, Treaſon, Voluptuouſneſs, &c.) They will not caſt aſide the form of godlineſs; but rather riſe in the Practice of it, to the end, if it be poſſible, their Rottenneſs may not be obſerved.

But denying the power thereof.] A virtute Dei longe diſcedant: Junius. This needs no opening: for where ſuch ſins are as have been mentioned, there cannot be the power of godlineſs. Hence obſerve, what foul and moſt groſs ſins men may live in, and yet hold forth to the World, a glorious ſhew of Religion and Piety. So did the Scribes and Phariſees.

Calvin on the place, moves a Queſtion, How Paul agrees with himſelf to ſay, That men ſhould be ſo wicked, and yet have a form of godlineſs? He anſwers, of their impudence p. 98and boldneſs, as boaſting to be Chriſtians: whereas they are rather Heathens and Devils. But I think ſomething may be added.

1. Though theſe ſins are groſs in themſelves, and abominable in God's ſight; yet ſeeing Whoredom, Drunkenneſs, Theft, &c. are left out, the particulars nam'd, may ſtand with a Form or ſhew of godlineſs: as hath been ſaid.

2. The Apoſtacie being general in Miniſters and People, and whole Churches leavened: theſe ſins are not look'd after, but tolerated and born amongſt them.

3. This Later Apoſtacie will have a great deal to ſay for its own juſtification: as, that they have followed Providence; and if they are lovers of themſelves, Covenant breakers, Traytors, &c. there was a neceſſity for it; the peace and ſafety of the people did conſtrain them to it. And add this, That the Scripture might be fulfilled in 2 Tim. 3. 1, 2, &c.

Before I end, I would have the Reader take notice, there is ſomething p. 99publiſhed under a Great Mans hand, concerning the former and later Apoſtacie. And word for word thus: Paul (**O. P. his Speech in the Painted Chamber, Septem. 4. 1654. ſaith he) when he would remember ſome things to be worſe then the Antichriſtian State, of which he had ſpoken in the firſt to Timothy: tells them what ſhould be the lot and portion of the laſt times; and ſayes, In the laſt dayes, perillons times ſhall come: for men ſhall be lovers of themſelves, covetous, boaſters, proud, diſobedient to parents, unthankful, unholy, &c. And when he remembers that of the Antichriſtian State, he tells them, In the later days that State ſhall come in, wherein there ſhall be a departing from the Faith, and giving heed to ſeducing Spirits and Doctrines of Devils, ſpeaking lyes in Hypocriſie, &c. By which deſcription, he makes the STATE of the last Times WORSE then that under Antichrist. And ſurely, it may well be feared▪ theſ… are our times: for when men forget all Rules of Law and Nature, and BREAK ALL BONDS, &c. So he,

p. 100In his words there are ſeveral things both true, and very conſidera…io… ▪

1. That there ſhould be two State-Apoſtacus.

2. That the later Apoſtacie ſhould be worſe then the former under Antichriſt.

3. That this later Apoſtacie is already in our time.

4. That the Apoſtates in the laſt dayes would forget all Rules of Law and Nature, and break all Bonds. &c. In all this we agree (as being all (I think) true.) But in the Application, as carrying the later Apostacy to Ranters, Quakers, Levellero, Here I diſſent: my Reaſons are:

1. The Apoſtle ſpeaks of a State-Apoſtacie (and he calls it ſo himſelf) not meant of ſingle perſons under the power of others, and to be ſuppreſt at their pleaſure: But as the first Apoſtacy was a State or Kingdom, which had a Head, and none above it, and there were Laws made ſurable to that Apoſtacy, whereby to p. 101ſupport it: So the later Apostacie is to be a State, a Body or Dominion, (as Dan. 7. 12. 26.) over which one perſon ſhall reign as Head, and whatſoever Laws are made under this Apostacy, ſhall be ſuteable to it, that it may not fall like the fooliſh mans houſe.

Then 2. How is the Later Apoſtacy (already come) appliable to Ranters? who have no form of godlineſs, as both their Principles and Practice ſhew: we muſt finde this Apoſtacie in Churches and among great Profeſſors: men (though covetous, proud, Truce-breakers, &c. yet) do faſt & prey, practice Church-Ordinances, and pretend great zeal and conſcience for the Intereſt of Chriſt and his people.

Again, 3. How can this Later Apostacie be worſe then that under Antichrist? If underſtood of Quakers, Ranters, &c. wherein are theſe men worſe then the other? it is true, the Later Apostacie ſhall be worſe then the Former, in ſlaying the Witneſſes: The former deſtroyed p. 102good men, but not their Teſtimony. It killed the Body, but not the Truth: This Later ſhall kill the Truth, but not the Body; ſlay in moſt good men their Teſtimony and Witneſs for Chriſt, but leave their perſons unkilled. True therefore, (as he ſaith) Of the two State-Apoſtacies, the last is the worſe.

4. That the Apoſtle ſhould foretel the Later Apoſtacie to be heavy and perillous: there is little ground to apply this to poor, naked and inconſiderable perſons: Beſides, what have they done? whom have they baniſhed and impriſoned? wherein have they been Traytors? when did they change Laws and Times? All which the Later Apostacy ſhall do, and more too.

5. Let the ſins in the Text be viewed (as I have open'd the words) and compare them with Ranters, Quakers, &c. it will appear, they hold not parallel (almoſt) in any particular; whereas the Text (as I have ſaid) muſt not be wreſted, but ſuch an Apoſtacie found out, which agrees p. 103with the place altogether, and in every thing.

6. Seeing Ranters and Quakers err in Doctrine (as holding dangerous opinions) they come under the firſt Apoſtacie, rather then the later.

Laſtly, If the evils which he mentioneth, (viz. when men forget all Rules of Law and Nature, and break all bonds, &c. (be eſſential characters of the later Apoſtacie: I ſhall leave it to the Reader, whether he cannot finde ſuch things (more viſible & certain) ſomewhere elſe, then among. Ranters, Quakers, or Levellers?

Neither doth Paul alone ſpeak of two Apoſtacies, but Peter likewiſe, and ſets them down in the ſame manner the other doth: the firſt of things: viz. errors & doctrines of devils, 2 Pet. 2. 1, 2, 3. the later of perſons, namely, corrupt and ſinful walkers p. 1042 Pet. 3. 3, 4. knowing this firſt, that there ſhall come in the laſt dayes, ſcoffers walking after their own luſts, and ſaying, where is the promiſe of his coming? for ſince the Fathers fell aſleep, all things continue as they were from the beginning of the Creation.

It is worth the heeding, how the Apoſtles begin their Propheſies alike: This know alſo (ſaith Paul) that in the laſt dayes. Knowing this firſt (ſaith Peter) that there ſhall come in the laſt days, &c.

1. They would have Saints upon whom the Time of the End is come: to obſerve well the Symptomes and Characters of the Later Apoſtacie. Fore-warn'd, forearm'd: to know when this Apoſtacy is come will be a ſpecial preſervative againſt it, and to ſhun it, and not to be parcaker of other mens ſins.

2. They both pitch upon one p. 105Time: In the laſt dayes, that is, the three yeers and half, as I have ſhewed before: and as it is one time, ſo the perſons here are one and the ſame.

Scoffers.] When Popery overſpread this Nation, beſides Perſecution of tongues and hands, the Papiſts endeavour'd to refute the Proteſtants, by Scriptures, Fathers, Councels, Antiquity▪ &c. And ſo did the Prelates, after them, the Non-Conformiſts and Separatiſts, when the power was in their hands. But what do we hear now? Truly, little more then ſcoffs and jeſts: ſo that he is no body, if he have not a jeer, a gird, ſome taunt or other (& that in their Pulpits) againſt the Fi…t - Monarchy-men. And this I take to be the reaſon why the Holy Ghoſt uſeth the word Scoffers; to ſignifie, that beſides jeſting and mocking at the Aſſertors p. 106of Chriſts viſible and glorious Kingdom, little will be done by the Adverſaries as to the confutation of them: The Truth whereof appears evident at this preſent Time: Pſal. 124. 3, 4. 2 King. 19. 3.

Walking after their own luſts.] What theſe luſts are, was ſhew'd before: the ſins mentioned by Paul, 2 Tim. 3. 2, 3, 4, 5. The phraſe, [walking after them,] denotes how their affections will be wholly ſet upon theſe luſts, and ſo guided, and led by them, that all their Counſels and Deſigns ſhall be for the upholding and maintaining of them. Inſomuch, that not a Soldier in the Army, not a Mariner in the Navy, not a Miniſter or Magiſtrate in the Nation, ſhall be allowed, if they be known they are men diſaffected to the luſts, proper to the later Apoſtacie.

p. 107Where is the Promiſe of his coming?] Had not this been added, we ſhould not have known what kinde of Scoffers the Holy Ghoſt intended: But the words do manifeſtly ſhew, who are meant. It cannot be underſtood of Chriſt's coming to judgement at the laſt day: For who ſcoffs at that? all generally believe it; It being an Article of their Creed. Queſtionleſs therefore, it muſt be taken of Chriſts perſonal coming to reign on earth; and of the throwing down of Babylon, and all the corrupt powers of the World, and the bringing in of the new heavens and new earth, wherein dwelleth righteouſneſs. This indeed is mockt at, both in Court and Country. The Promiſe of his coming, which theſe Apoſtates are ſaid to ſcoff at, are theſe and ſuch-like, Dan. 2. 44, 45. & 7. …4, 27. Pſal. 2. 6, 7, 8. & p. 10845. & 72. Rev. 2. 26. & 5. 10. & 11. 15, 17. & 20. 4. Luke 19. 12. Zach. 14. 1, 2, 3, 4, &c. Hoſ. 3. 5. Iſa. 53. 12. Act. 1. 11. Joh. 1. 51. Act. 3. 19, 20, 21. Rom. 8. 19, 20, 21. 2 Tim. 4. 1. 2 Pet. 1. 11. Joh. 18. 36.

That the Apoſtle brings in theſe Scoffers by way of Queſtion: where is the promiſe of his coming? He doth it, to ſhew the occaſion of their ſcoffing. This great Truth of Chriſts viſible Kingdom, and perſonal Reigning in it, being publickly held forth by many, and ſome going ſo far as to fix the time, when the Lord (as they thought) would begin to Roar out of Sion, and to utter his voice from Jeruſalem: Now nothing by the unbelieving Adverſary being ſeen in order to it; O what ſcoffing and jeering is there now? Where is the promiſe of his coming? Watchman, p. 109what of the night? watchman, what of the night? Where is your Kingdom? Where are your reigning Saints? where is your 56, and 57? Ha, ha, ſay they, ye are dreamers indeed.

For ſince the Fathers fell aſleep, all things continue as they were:] That this later Apoſtacie may be the better known when it comes. The Holy Ghoſt ſhews what will be the ſaying of the Scoffers at that time: You talk (ſay they) of wonders, what great changes there will be in the world, what breaking-work, and deſtroying Kingdoms and Powers. Nothing but overturning, overturning, overturning, and that ſtrang things and unheard-of, will ſhortly come to paſs: But this proceeds from the folly and vanity of your hearts, meer deluſion: for there is nothing new under the Sun; but what is done now, or ſhall be, the like hath been before, p. 110and ſo all things ſhall continue as they are, till Jeſus Chriſt come to judgement.

Hence it is, That theſe Scoffers (putting off the evil day, and ſaying in their hearts, Our, Lord delayeth his coming) will begin to ſmite their fellow-ſervants, by baniſhing ſome, and caſting others into priſon, and to eat and drink with the drunken; that is, leaving their former more ſober & honeſt walking, will fall into the works of darkneſs: as rioting and drunkenneſs, chambering and wantonneſs; and ſo lovers of pleaſures more then lovers of God. Hence it is (like the men of the old world) their mindes will be on nothing but their luſts: as pomp, pride, honor, riches, great Titles, and places, &c. Hence it is that in their Councels (having interwoven their Intereſt with Babylon) p. 111much ſtudying there will be how to heal the Beaſts deadly wound, and what proviſion to make, that this later State-Apoſtacie may continue to many generations. But he that ſitteth in the Heavens ſhall laugh, they Lord ſhall have them in deriſion, Pſal. 2. 4. Mark it Reader, they are laughers now and deriders: but there's a day coming (and nigh at hand) when the Lord alſo will laugh at their calamities, and will mock when their fear cometh, Prov. 1. 26. And the righteous ſhall rejoyce when he ſeeth the vengeance, Pſa. 58. 10.

From ſuch turn aſide,] have no communion with them, but flie from them: Dutch. Eorum conſcuitudinem vitare juſſit: Theop. Deſire not (ſaith Baldvin) their friendſhip: and if they offer it to thee, refuſe it. The words I take it, have this meaning, as if he ſhould ſay, You that ſhall live in the days of this later Apoſtacie, and by the deſcription here given of it, do plainly ſee that ſuch a perillous time is co… ▪ beware that ye withdraw your ſelves from it, and be not one of them, neither ſtand in any relation to them, (as they are Apoſtates) p. 112either by holding any place or office under them, neither acknowledge them any way, whether by counſel, perſon, purſe, ſervice, &c. But as Lot left Sodom, & Gods people are to come out of Babylon; ſo muſt this Apoſtacie be left and departed from, by all ſuch as expect a hiding place in the day of the Lords wrath. What Moſes ſpake to the Congregation, is the warning which the Spirit of God gives us here: Depart I pray you from the tents of theſe wicked men, & touch nothing of theirs, leſt ye be conſumed in all their ſins, Num. 16. 26

I have been the longer in opening the later Apoſtacy, Becauſe moſt of our work lies here: for if this Apoſtacy be known, I mean as to the Time of it; that which concerns the little Horn, and bottomleſs Beaſt, will eaſily be underſtood. Becauſe where this Apoſtacie is, there the others are: for they do all, (as I ſaid) contemporize, as I ſhall ſhew in their places.

He that walketh uprightly, walketh ſurely: but he that perver…eth his ways ſhall be known, Prov. 10. 9.

The backſlider in heart ſhall be filled with his own ways, Pro. 15. 14. The