132. See above, Book i. sectt. 27, 37, with the notes.
133. It will be sufficient to remark here that, by the "end of the world," must be meant in this place,--as in very many passages of Scripture,-- that period in which the old system passed away, and the new one-- the Christian Church was established. But of this, more in our Introduction to this work.
134. Much to the same effect, Eccles. Hist. Lib. iv. cap. xxiii. near the end.
135. Chap. xxiv. 3. seq.
136. Ib. ver. 23-27.
137. " Behold, I have told you before," of the authorized version is ambiguous. I have therefore avoided this.
138. John v. 43.
139. The place here alluded to is, most probably, 2 Thess. ii. 3. seq. The person who should withhold ([Greek], ver. 6.) was, most probably Nero. (See Wetstein on the place); and "the man of sin," generally, each of the several Roman Emperors who became persecutors of the Church. Such was the opinion, -- and no doubt the true one -- of many of the Fathers : which is grounded on Dan. vii. 8; ix. 27; and xi. 36. See also my Sermons and Dissertations, Lond. 1830, pp. 235, 237, note, and ib. p. 326. seq. with the Introduction to this work.
140. He was, according to some, as ancient as the times of Sennacherib ; which appears to be quite visionary. Jerome places him before the times of our Lord, and makes him the author of the sect of the Pharisees. Origen however affirms, that he was contemporary with the Apostles, and that he declared himself to be the Christ. This, Origen probably grounded on a passage in the Recognitions ascribed to Clemens Romanus, which informs us, that upon the death of John the Baptist Dositheus set up his claim ; appointed thirty disciples, and took a woman whom he named the moon -- (considering the Sun probably as his own representative). To this man Simon Magus attached himself, and obtained a place among the thirty, on the first vacancy that afterwards occurred ; and soon after he fell in love with this woman. Hegesippus too, makes Dositheus contemporary with the Apostles, as also does Eulogius, Patriarch of Alexandria. See the note of Valesius to the Eccl. Hist. Lib. iv. cap. xxii. And the note above, sect. 30. On the other hand, Theodoret makes Simon Magus the leader. Tom. iv. p. 193.
141. Deut. xviii. 15, 18, 19.
142. Acts viii. 10.
143. He commenced his career of heresy in a village of Mysia named Ardaba, situate on the borders of Phrygia. He took to him two women, named Priscilla and Maximilla; gave out that he was the Paraclete, and that his women were Prophetesses. His sect, which was the Cataphrygian, was large, and, at one time, reckoned Tertullian among its supporters. Among other things, the dissolution of marriages and new sorts of fastings were inculcated as necessary. See Euseb. Eccl. Hist. Lib. v. capp. iii. xiv. xvi. xviii. and the notes of Valesius. See also Theodoret. Haeret. Fab. Lib. iii. cap. ii. Tom. iv. p. 227.
144. As these citations were probably all made from memory, the reader must not be surprised in finding that they occasionally differ, even in the same context.--These passages would, one would think, be sufficient to satisfy those who are so intent on the personal reign of Christ on earth, that their notions are perfectly groundless. For, if He is not to be seen either here, there; either, in the desert, or in the secret chamber, as the false Christs were; but, whose coming was rather to be as the lightning in rapidity and effect,--as indeed was the case in the overthrow of the Jews, the spread of Christianity, and the fall of the Roman Empire; and as particularly foretold in Dan. vii. 13,14: comp. Matt. xxiv. 24, 30; xxvi. 64. Ephes. i. 22. Col. i. 23, also Zech. ix. 14, with the preceding context from ver. 9;--then must all speculations about a personal reign on earth be visionary and false. Our author however, seems to understand this, as referring to our Lord's coming to judgment at the last day. If so, I have no doubt he is wrong.
145. Chap. xxiv. 6-9. ib. ver. 10-14.
146. Cited by Origen (contra Cels. Lib. ii. p. 68.), with this remark: [Greek] "Quis item non mirabitur, ascendens contemplatione ad illud vaticinium.....cum vidcat juxta illam pradictionem jam praedicatum in omnibus, quae sub coelo sunt, terris Graecorum barbarorumque tum sapientibus, tum insipientibus ? Omnem enim humanam naturam vicit sermo praedicatus cum potentia, nec est videre ullum genus hominum, a quo haec doctrina recepta non sit."
147. This argument is urged by Origen (contra Cels. Lib. ii. p. 68. Edit. Spencer). From this reasoning of Eusebius, it is evident that he believed that the End had come. And in this there can be no doubt, I think, he was right; but as this involves a question very ill understood at this day, it may be right to offer a few words here, as to what is meant by the End. This, I think, Daniel (ix. 27.) terms the " consummation:" (comp. ver. 26 and vii. 26, 28,) that is, the End of his seventy weeks, (ib. ver. 24. seq.) when "vision and prophecy" should be sealed: i.e. completed. In chap. viii. 19, it is said, "at the time appointed the End shall be." Again, ib. chap. 27, 28. The End of the matter is said to be, when the kingdom under the whole heaven shall have been given to the Saints (i.e.) the Christians: in other words, when the Kings of the earth shall have become its nursing fathers, and Queens its nursing mothers, (Is. xlix. 23.) Again, Dan. xii. 7. When the power of the holy people shall have been scattered, "all these things shall be finished:" i.e. when the power of the new Church shall be spread abroad far and wide, then shall the End of all these thimgs be. (Comp. Is. lxii. 12, &c. Dan. viii. 24.) In Rev. x. 6, 7, which is an exact parallel of Dan. xii. 7, it is sworn by the angel, that time shall be no longer, and that the mystery of God, as declared by the Prophets, shall be finished. Now, our Lord has identified his predictions (Matt. xxiv. and Luke xxi.) with these of Daniel. In the former (ver. 14.) He says: " then shall the END come. When ye therefore shall see the abomination... spoken of by Daniel the prophet" (ix. 27; xii. 11.)..." then shall be great tribulation" (ver. 21. comp. Dan. ix. 26; xii. 1.) ' , ver. 34, " This generation shall not pass till all these things be ," i. e. commenced (comp. ver. 8.). In the latter (Luke xxi. ver. 22.) " These be the days of vengeance, that ALL THINGS which are written MAY BE FULFILLED" (i. e. in them). That the terms, latter days, last days, end of the world, ends of the world, the fulness of time, refer to the times of the Apostles, and those immediately subsequent to these, the Concordance, with the parallels marked in our common Bibles, will be sufficient to shew.--But the kingdom of the saints is never to end (i. e. as far as pre-diction is concerned); it can therefore, have no last days, latter days, or the like. When any such terms are referred to the last judgment, the language is doctrinal, not prophetical. I conclude, therefore, that this End did come, when the persecution of Diocletian ceased: for then all the conditions of prophecy had been fulfilled. Eusebius is therefore right. See also my Sermons and Dissertations, London, 1831, and the Introduction to this work.
148. He proved in sect. 28, above, that this had taken place, as he affirms in other places, that the Gospel had been received throughout the whole world. And so says the Apostle, " Yes, verily their sound went out into ALL THE EARTH, and their words unto the END OP THE WORLD." Rom. x. 18; and ib. xvi. 26.--" made known to ALL NATIONS FOR THE OBEDIENCE OF FAITH." And again, Col. i. 23.... "The Gospel, which was preached to EVERY CREATURE WHICH is UNDER HEAVEN." To the same effect is the testimony of the Fathers generally. See the " Salutaris Lux Evangelica" of Fabricius: and the Introduction to this work.
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