23 Tunc si quis vobis dixerit: Ecce hic est Christus, aut illic: nolite credere.
23. “Then if any man shall say unto you, Lo, here is Christ, or there; believe it not.
24 Surgent enim pseudochristi, et pseudoprophetae: et dabunt signa magna, et prodigia, ita ut in errorem inducantur ( si fieri potest) etiam electi.
24. For there shall arise false Christs, and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.
25 Ecce praedixi vobis.
25. Behold, I have told you before.
26 Si ergo dixerint vobis: Ecce in deserto est, nolite exire; Ecce in penetralibus, nolite credere.
26. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not.
27 Sicut enim fulgur exit ab oriente, et paret usque in occidentem: ita erit et adventus Filii hominis.
27. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
28 Ubicumque fuerit corpus, illic congregabuntur et aquilae.
28. For wheresoever the carcase is, there will the eagles be gathered together.
Chrysostomus in Matth Cum complesset dominus ea quae de Hierosolymis sunt, ad suum de cetero pervenit adventum, et dicit eius signa non illis utilia solum, sed et nobis, et his qui post nos erunt omnibus: unde dicit tunc si quis vobis dixerit: ecce hic est Christus aut illic, nolite credere. Sicut autem cum supra dixit Evangelista: in diebus illis venit Ioannes Baptista, non tempus quod immediate est consequens exposuit, cum triginta anni in medio essent, ita et hic cum dicit tunc, totum medium tempus praetermisit, quod futurum erat a captione Hierosolymae usque ad initia consummationis mundi. Dans autem eis signa sui secundi adventus, de loco eos certificat et de seductoribus: non enim sicut in priori adventu in Bethlehem apparuit, et in parvulo angulo orbis terrarum, et nullo sciente a principio, ita et tunc erit; sed manifeste veniet, ita quod non indigeat quod aliquis eius adventum annuntiet; propter quod dicit si quis vobis dixerit: ecce hic est Christus aut illic, non credatis.
Chrys. When the Lord had finished all that related to Jerusalem, He came in the rest to His own coming, and gives them signs thereof, useful not for them only, but for us and for all who shall be after us. As above, the Evangelist said, “In those days came John the Baptist,” (Matt 3:1) not implying immediately after what had gone before, but thirty years after; so here, when He says, “Then,” He passes over the whole interval of time between the taking of Jerusalem and the beginnings of the consummation of the world. Among the signs which He gives of His second coming He certifies them concerning the place, and the deceivers. For it shall not be then as at His former coming, when He appeared in Bethlehem, in a corner of the world, unknown of any; but He shall come openly so as not to need any to announce His approach. Wherefore, “If any man shall say unto you, Lo, here is Christ, or there, believe not.”
Hieronymus In quo ostendit quod secundus adventus non in humilitate, ut primus, sed in gloria demonstrandus est. Stultum est itaque eum in parvo loco vel in abscondito quaerere, qui totius mundi lumen est.
Jerome Wherein He shows that His second coming shall be not in lowliness as His first, but in glory; and therefore it is folly to seek in places little and obscure for Him who is the Light of the whole world.
Hilarius in Matth Et tamen, quia in magna vexatione positi erunt homines, pseudoprophetae, tamquam praesentem in Christo opem sint indicaturi, multis in locis Christum esse atque haberi mentientur, ut in Antichristi famulatum depressos vexatosque deducant; et ideo subdit surgent enim pseudochristi et pseudoprophetae.
Hilary Notwithstanding, by reason of the great tribulation in which men shall be cast, false prophets promising to show aid present from Christ, will falsely affirm that Christ is present in diverse places, that they may draw into the service of Antichrist men discouraged and distracted.
Chrysostomus in Matth Hic de Antichristo loquitur et de quibusdam eius ministris, quos pseudochristos et pseudoprophetas appellat, quales et tempore apostolorum multi fuerunt; sed ante secundum adventum Christi, erunt multo prioribus amariores: unde subdit et dabunt signa magna et prodigia.
Chrys. He speaks here of Antichrist, and of certain his ministers, whom He calls false Christs and false prophets, such as were many in the time of the Apostles; but before Christ’s second coming there shall come others more bitter than the former, “And they shall show great signs and wonders.” (2 Thes 2:9)
Augustinus in Lib. 83 quaest Admonet autem hic dominus, ut intelligamus quaedam miracula etiam sceleratos homines facere, qualia sancti facere non possunt: nec tamen ideo potioris loci apud Deum arbitrandi sunt. Non enim acceptiores erant Deo quam populus Israel magi Aegyptiorum, quia non poterat ille populus facere quod illi faciebant; quamvis Moyses in virtute Dei maiora potuerit. Sed ideo non omnibus sanctis ista attribuuntur, ne perniciosissimo errore decipiantur infirmi, existimantes in talibus factis maiora dona quam in operibus iustitiae, quibus vita aeterna comparatur. Cum ergo talia faciunt magi qualia nonnunquam faciunt sancti, diverso fine et diverso iure fiunt: isti enim faciunt quaerentes gloriam suam, illi quaerentes gloriam Dei; et illi faciunt per quaedam potestatibus concessa in ordine suo, quasi privata commercia vel beneficia: isti autem in publica administratione iussu eius cui cuncta creatura subiecta est. Aliter enim cogitur possessor equum dare militi, aliter tradit emptori, vel cuilibet donat aut commodat; et quemadmodum plerique mali milites, quos imperialis disciplina commendat, signis imperatoris sui nonnullos possessores territant, et ab eis aliquid quod publice non iubetur extorquent; ita nonnunquam mali Christiani, per nomen Christi vel per verba vel sacramenta Christiana exigunt aliquid a potestatibus; cum autem malis iubentibus voluntate cedunt, ad seducendos homines cedunt, quorum errore laetantur. Quapropter aliter faciunt miracula magi, aliter boni Christiani, aliter mali Christiani: magi per privatos contractus, boni Christiani per publicam iustitiam, mali Christiani per signa publicae iustitiae. Nec hoc etiam oportet mirari; quia omnia quae visibiliter fiunt, etiam per inferiores potestates aeris huius, non absurde fieri posse creduntur.
Aug., Lib. 83, Quaest., Q79 Here the Lord forewarns us that even wicked men shall do some miracles which the saints cannot do, yet are they not therefore to be thought to have a higher place in the sight of God. For the Egyptian magi were not more acceptable to God than the people of Israel, because they could do what the Israelites could not; yet did Moses, by the power of God, work greater things. This gift is not bestowed on all the saints, lest the weak should be led astray by a most destructive error, supposing such powers to be higher gifts than those works of righteousness by which eternal life is secured. And though magi do the same miracles that the saints do, yet are they done with a different end, and through a different authority; for the one do them seeking the glory of God, the others seeking their own glory; these do them by some special compact or privilege granted to the Powers, within their sphere, those by the public dispensation and the command of Him to whom all creation is subject. For it is one thing for the owner of a horse to be compelled to give it up to a soldier, another for him to hand it over to a purchaser, or to give or lend it to a friend; and as those evil soldiers, who are condemned by the imperial discipline, employ the imperial ensigns to terrify the owners of any property, and to extort from them what is not required by the public service; so some evil Christians, by means of the name of Christ, or by words or sacraments Christian, compel somewhat from the Powers; yet these, when thus at the bidding of evil men, they depart from their purpose, they depart in order to deceive men in whose wanderings they rejoice. It is one way then in which magi, another in which good Christians, another in which bad Christians, work miracles; the magi by a private compact, good Christians by the public righteousness, evil Christians by the signs of public righteousness. And we ought not to wonder at this when we believe not unreasonably that all that we see happen is wrought by the agency of the inferior powers of this air.
Augustinus de Trin Nec ideo tamen putandum est transgressoribus Angelis ad nutum servire hanc visibilium rerum materiam, sed Deo potius, a quo eis potestas datur; nec sane creatores, illi mali Angeli dicendi sunt: sed pro subtilitate sua semina rerum istarum nobis occultiora noverunt, et ea per congruas temperationes elementorum latenter spargunt, atque ita et gignendarum rerum et accelerandorum incrementorum praebent occasiones: nam et multi homines noverunt ex quibus herbis aut carnibus aut succis aut humoribus ita obrutis vel commixtis quae animalia nasci soleant: sed haec ab hominibus tanto difficilius fiunt, quanto desunt sensuum subtilitates et corporum mobilitates in membris terrenis et pigris.
Aug., de Trin., iii, 8 Yet are we not therefore to think that this visible material world attends the nod of the disobedient angels, but rather the power is given them of God. Nor are we to suppose that such evil angels have creative power, but by their spirituality they know the seeds of things which are bidden from us, and these they secretly scatter by suitable adaptations of the elements, and so they give occasion both to the whole being, and the more rapid increase of substances. For so there are many men who know what sort of creatures use to be generated out of certain herbs, meats, juices and humours, bruised and mingled together in a certain fashion; save only that it is harder for men to do these things, inasmuch as they lack that subtlety of sense, and penetrativeness of body in their limbs dull and of earthly mould.
Gregorius Moralium Cum ergo Antichristus coram carnalium oculis miranda prodigia fecerit, post se tunc homines trahet: quia qui bonis praesentibus delectantur, potestati illius se absque retractione subicient; unde sequitur ita ut in errorem inducantur, si fieri potest, etiam electi.
Greg., Mor. xv, 61 When then Antichrist shall have wrought wonderful prodigies before the eyes of the carnal, he shall draw men after him, all such as delight in present goods, surrendering themselves irrevocably to his sway, “Insomuch that if it were possible the very elect should be led astray.”
Origenes in Matth Exaggeratorius sermo est dicens si possibile est: non enim pronuntiavit, neque dixit ut in errorem mittantur electi: sed ostendere vult quoniam frequenter valde persuasorii sunt sermones haereticorum, et commovere potentes etiam eos qui sapienter agunt.
Origen That, “If it were possible,” is spoken hyperbolically; not that the elect can be led astray, but He wishes to show that the discourse of heretics is often so persuasive, as to have force to prevail even with those who act wisely.
Gregorius Moralium Vel quia electorum cor et trepida cogitatione concutitur, et tamen eorum constantia non movetur, una sententia dominus utrumque complexus est: quasi enim iam errare est in cogitatione titubare. Sed si fieri potest subiungitur, quia fieri non potest ut in errorem electi capiantur.
Greg., Mor., xxxiii, 36 Or, because the heart of the elect is assailed with fearful thoughts, yet their faithfulness is not shaken, the Lord comprehends both under the same sentence, for to waver in thought is to err. He adds, “If it were possible,” because it is not possible that the elect should be taken in error.
Rabanus Vel non ideo hoc dicit quod electio divina frustretur, sed qui humano iudicio electi videbantur, illi in errorem mittentur.
Raban. He says not this because it is possible for the divine election to be defeated, but because they, who to men’s judgment seemed elect, shall be led into error.
Gregorius in Evang Minus autem iacula feriunt quae praevidentur; et propter hoc subditur ecce praedixi vobis. Dominus enim noster perituri mundi praecurrentia mala denuntiat, ut eo minus perturbent venientia quo fuerint praescita: propter quod consequenter concludit si ergo dixerint vobis: ecce in deserto est, nolite exire; ecce in penetralibus, nolite credere.
Greg., Hom. in Ev., xxxv, i And as darts, when foreseen, are less likely to hit, He adds, “Lo, I have told you.” Our Lord announces the woes which are to precede the destruction of the world, that when they come they may alarm the less from having been foreknown.
Hilarius in Matth Nam pseudoprophetae, de quibus supra dixerat, nunc in desertis Christum esse dicent, ut homines errore depravent; nunc in penetralibus asserent eum esse, ut homines dominantis Antichristi potestate concludant. Sed dominus se nec loco occultandum, nec a singulis seorsum contuendum esse profitetur, sed ubique et in conspectu omnium praesentem se futurum esse denuntiat: unde sequitur sicut enim fulgur exit ab oriente et paret usque in occidentem, ita erit adventus filii hominis.
Hilary The false prophets, of whom He had spoken above, shall say of Christ one while, “Lo, He is in the desert,” in order that they may cause men to wander astray; another while, “Lo, He is in the secret chambers,” that they may enthral men under the dominion of Antichrist. But the Lord declares Himself to be neither lurking in a remote corner, nor shut up to be visited singly, but that He shall be exhibited to the view of all, and in every place, “As the lightning cometh out of the east, and shineth even unto the west, so shall the coming of the Son of Man be.”
Chrysostomus in Matth Sicut enim supra praedixit qualiter Antichristus venturus est, ita et per hoc ostendit qualiter ipse sit venturus. Sicut enim fulgur non indiget annuntiante aut praecone, sed in instanti momento temporis monstratur secundum universum orbem terrarum etiam his qui in thalamis sedent, ita et adventus Christi simul apparebit ubique propter gloriae fulgorem. Consequenter autem dicit et aliud signum sui adventus, cum subdit ubicumque fuerit corpus, illic congregabuntur et aquilae: per aquilas multitudinem Angelorum, martyrum et sanctorum omnium designans.
Chrys. As He had above described in what guise Antichrist should come, so here He describes how He Himself shall come. For as the lightning needeth none to herald or announce it, but is in an instant of time visible throughout the whole world, even to those that are sitting in their chambers, so the coming of Christ shall be seen every where at once, because of the brightness of His glory. Another sign He adds of His coming, “Wheresoever the body is, thither will the eagles be gathered together.” The eagles denote the company of the Angels, Martyrs, and Saints.
Hieronymus De exemplo enim naturali quod quotidie cernimus, Christi instruimur sacramento: aquilae enim et vultures, etiam transmarina dicuntur sentire cadavera, et ad escam huiuscemodi congregari. Si ergo irrationabiles volucres naturali sensu tantis terrarum spatiis separatae, parvum cadaver sentiant ubi iaceat; quanto magis omnis multitudo credentium debet ad Christum festinare, cuius fulgur exit ab oriente et paret usque ad occidentem? Possumus autem per corpus, idest ptoma, quod significantius Latine dicitur cadaver ab eo quod per mortem cadat, passionem Christi intelligere.
Jerome By an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse (πτωμα), which in the Latin is more expressively ‘cadaver,’ an allusion to the passion of Christ’s death.
Hilarius Unde ut nec loci in quo venturus esset, essemus ignari, dicit ubicumque fuerit corpus, ibi congregabuntur et aquilae. Sanctos de volatu spirituali corporis aquilas nominavit, quorum congregantibus Angelis conventum futurum in loco passionis ostendit; et digne illic claritatis adventus expectabitur ubi nobis gloriam aeternitatis passione corporeae humilitatis operatus est.
Hilary That we might not be ignorant of the place in which He should come, He adds this, “Wheresoever the carcase, &c.” He calls the Saints “eagles,” from the spiritual flight of their bodies, and shows that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation.
Origenes in Matth Et vide, quia non dixit ubicumque fuerit corpus, ibi congregabuntur vultures, aut corvi, sed aquilae: volens ostendere magnificos et regales omnes qui in passione domini crediderunt.
Origen And observe, He says not vultures or crows, but “eagles,” showing the lordliness and royalty of all who have believed in the Lord’s passion.
Hieronymus Aquilae enim appellantur quibus iuventus renovata est ut aquilae, et qui assumunt pennas, ut ad Christi veniant passionem.
Jerome They are called eagles whose youth is renewed as the eagle’s, and who take to themselves wings that they may come to Christ’s passion.
Gregorius Moralium Potest etiam intelligi: ubicumque fuerit corpus, ac si dicat: quia caelesti sede incarnatus praesideo, electorum animas, cum carne solvero, ad caelestia sublevabo.
Greg., Mor. xxxi, 53 We may understand this, “Wheresoever the carcase is,” as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places.
Hieronymus Vel aliter. Quod hic dicitur, de pseudoprophetis intelligi potest. Multi enim tempore captivitatis Iudaicae principes extitere qui christos se esse dicerent, intantum ut obsidentibus Romanis, tres intus fuerint factiones. Sed melius de consummatione mundi dicitur, ut expositum est. Potest autem et tertio de haereticorum contra Ecclesiam pugna intelligi, et de istiusmodi Antichristis, qui sub opinione falsae scientiae contra Christum dimicant.
Jerome Or otherwise ; This may be understood of the false prophets. At the time of the Jewish captivity, there were many leaders who declared themselves to be Christs, so that while the Romans were actually besieging them, there were three factions within. But it is better taken as we expounded it above, of the end of the world. Third, it may be understood of the warfare of the heretics against the Church, and of those Antichrists, who under pretext of false science, fight against Christ.
Origenes in Matth Generaliter enim unus est Antichristus, species autem eius multae; tamquam si dicamus: mendacium nihil differt a mendacio. Sicut autem veri Christi fuerunt sancti prophetae, sic intellige secundum unumquemque pseudochristum, multos eius falsos prophetas, qui Antichristi alicuius falsos sermones praedicant quasi veros. Quando ergo dicet aliquis ecce hic est Christus, ecce illic, non quasi extra Scripturam foras aspiciendum est: ex lege enim et prophetis et apostolis proferunt quae videntur defendere mendacium. Vel per hoc quod dicit ecce hic est Christus, ecce illic, ostendunt non Christum, sed aliquem fictum eiusdem nominis, ut puta secundum Marcionis doctrinam, aut Valentini et Basilidis.
Origen The genus of Antichrist is one, the species many, just as all lies are of one sort. As all the holy Prophets were Prophets of the true Christ, so understand that each false Christ shall have his own false Prophets, who shall preach as true the false teachings of some Antichrist. When then one shall say, “Lo, here is Christ, or lo, there,” we need not look abroad out of the Scriptures, for out of the Law, the Prophets, and the Apostles, they bring the things which seem to favour their lie. Or by this, “Lo, here is Christ, or lo, there,” they show that it was not Christ, but some impostor under the same title, such for example as Marcion, or Valentinus, or Basilides taught.
Hieronymus Si quis ergo promiserit vobis quod in deserto gentilium et philosophorum dogmate Christus moretur, aut in haereticorum penetralibus, qui Dei pollicentur arcana, nolite credere, sed quod ab oriente usque in occidentem fides Catholica in Ecclesiis fulget.
Jerome If then any one assert to you that Christ tarries in “the desert” of the Gentiles, or in the teaching of the Philosophers, or in “the secret chambers” of the heretics, who promise the hidden things of God, believe Him not, but believe that the Catholic Faith shines from “east to west” in the Churches.
Augustinus de quaest. Evang Orientis et occidentis nomine totum orbem voluit signare, per quem futura erat Ecclesia. Secundum autem illum sensum quo dixit: amodo videbitis filium hominis venientem in nubibus, convenienter etiam nunc fulgur nominavit, quod maxime solet emicare de nubibus. Constituta ergo auctoritate Ecclesiae per orbem terrarum clara atque manifesta, convenienter discipulos admonet, atque omnes fideles, ne schismaticis atque haereticis credant. Unumquodque schisma aut unaquaeque haeresis locum suum habet, in orbe terrarum aliquam tenens partem; aut obscuris atque occultis conventiculis curiositatem hominum decipit; quo pertinet quod ait si quis vobis dixerit: ecce hic est Christus, aut illic; quod significat terrarum partes aut provinciarum; aut in penetralibus aut in deserto; quod significat occulta et obscura conventicula haereticorum.
Aug., Quaest. Ev., i, 38 By the “east” and “west,” He signifies the whole world, throughout which the Church should be. In the same way as He said below, “Hereafter shall ye see the Son of Man coming in the clouds, of heaven,” (Matt 26:64) so now He likens His coming to lightning, which uses to flash out of the clouds. When then the authority of the Church is set up clear and manifest throughout the whole world, He suitably warns His disciples that they should not believe schismatics and heretics. Each schism and heresy holds its own place, either occupying some important position in the earth, or ensnaring men’s curiosity in obscure and remote conventicles. “Lo, here is Christ, or lo, there,” refers to some district or province of the earth; “the secret chambers,” or “the desert,” signify the obscure and lurking conventicles of heretics.
Hieronymus Vel per hoc quod dicit in deserto, et in penetralibus ostenditur quod persecutionis et angustiarum tempore semper pseudoprophetae decipiendi inveniunt locum.
Jerome Or by this, “in the desert,” or “in the secret chambers,” He means that in times of persecution and distress, the false Prophets always find place for deceiving.
Origenes in Matth Vel quando secretas et non vulgatas Scripturas proferunt ad confirmationem mendacii sui, videntur dicere: ecce in solitudine verbum est veritatis. Quoties autem canonicas proferunt Scripturas, in quibus omnis Christianus consentit, videntur dicere: ecce in domibus est verbum veritatis. Sed nos exire non debemus a prima ecclesiastica traditione. Vel eos sermones qui sunt omnino extra Scripturam ostendere volens, dixit si dixerint vobis: ecce in solitudine est, nolite exire, de regula fidei. Eos autem qui simulant divinas Scripturas, ostendere volens, dixit si dixerint vobis: ecce in penetralibus est, nolite credere. Veritas enim similis est fulguri egredienti ab oriente, et apparenti usque ad occidentem. Vel hoc dicit, quoniam veritatis fulgur ex omni Scripturarum loco defenditur. Exit ergo veritatis fulgur ab oriente, idest ab initiis Christi, et apparet usque ad passionem ipsius, in qua est occasus eius; vel a primo initio creaturae mundi, usque ad novissimam apostolorum Scripturam. Vel oriens quidem est lex, occidens autem finis legis et prophetiae Ioannis. Sola autem Ecclesia neque subtrahit huius fulguris verbum et sensum, neque addit quasi prophetiam aliquid aliud. Vel hoc dicit, quia non debemus attendere eis qui dicunt ecce hic est Christus; non autem ostendunt eum in Ecclesia, in qua tota totus est adventus filii hominis dicentis: ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi.
Origen Or, when they allege secret and before unpublished Scriptures, in proof of their lie, they seem to say, Lo, the word of truth is in the desert. But when they produce canonical Scripture in which all Christians agree, they seem to say, Lo, the word of truth is in the chambers. Or wishing to point out such discourses as are altogether without Scripture, He said, “If they shall say to you, Lo, he is in the secret chambers, believe it not.” Truth is like the “lightning that cometh out of the east, and shineth even unto the west.” Or this may mean, that truth can be supported out of every passage of Scripture. The lightning of truth comes out of “the east,” that is, from the first beginnings of Christ, and shines throughout even to His passion, which is His setting; or from the very beginning of creation, to the last Scripture of the Apostles. Or, “the east” is the Law, “the west” is the end of the Law, and of John’s prophecy. The Church alone neither takes away word or meaning from this lightning, nor adds aught to its prophecy. Or He means that we should give no heed to those who say, “Lo, here is Christ,” but show Him not in the Church, in which alone is the coming or the Son of Man, who said, “Lo, I am with you, always even to the end of the world.” (Matt 28:20)
Hieronymus Provocamur autem ad passionem Christi, ut ubicumque in Scripturis legitur, congregemur, ut per illam venire possimus ad verbum Dei.
Jerome We are invited to flock to Christ’s passion wheresoever in Scripture it read of, that through it we may be able to come to God’s word.
29 Statim autem post tribulationem dierum illorum sol obscurabitur, et luna non dabit lumen suum, et stellae cadent de caelo, et virtutes caelorum commovebuntur:
29. “Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken:
30 et tunc parebit signum Filii hominis in caelo: et tunc plangent omnes tribus terrae:
30. And then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn.”
Glossa Postquam dominus praemunivit fideles contra seductionem Antichristi et ministrorum eius, ostendens se manifeste esse venturum, nunc ordinem et modum sui adventus demonstrat dicens statim autem post tribulationem dierum illorum sol obscurabitur.
Gloss., non occ. As soon as the Lord has fortified the believers against the arts of Antichrist and his ministers, by showing that His coming would be public, He proceeds to show the order and method of His coming.