And there was given me a reed like unto a rod, and the Angel stood, saying, Arise, and measure the Temple of God, and the Altar, and them that worship there­in.

IN this verse take notice of three things.

First, Johns call to measure the Tem­ple; And the Angel stood, saying, arise, and measure, &c.

Secondly, His qualification for that worke; And there was given me (saith he) a reed like unto a rod. This was the instrument, that John was to measure by.

Thirdly, We have the things, that were to be measured, they are name­ly three.

• First, the Temple.
• Secondly, the Altar.
• Thirdly, the worshippers therein.

I shall first open the words, and then give you some observations from them.

And the Angel stood, saying, arise. In Johns call, observe three things. First, the Messenger, an Angel; this [Page 7] denotes the eminent power and great authority, that this Message was brought in unto John, as wee hinted before.

Secondly, the posture of this Angel, he stood, which doth shew, his willing­nesse and dexterity, his preparednesse and readinesse to deliver his Message, that is evidently implyed by his po­sture of standing.

Thirdly, we have this Angels di­rection, saying, arise: thereby to pre­pare John to receive his message. Now this command or direction of the An­gel, saying, arise, doth not imply that John was sitting, and thereby to meane a change of his posture, or mutation of his bodily station; but rather, that he should stir up his minde and affecti­ons, and raise up his thoughts and ap­prehensions; to attend unto that glo­rious vision or revelation, that the An­gel was about to impart unto him. As if the Angel had said, arise, lift up thy selfe far above thy carnall minde, and earthly affections: raise up thy thoughts and apprehension far higher then poore, low, earthly, and carnall things; to contemplate on things of a [Page 8] more spirituall and glorious, of a more divine and heavenly nature. So that tis not meant here a change of bodily mo­tions, but a translation of minde.

Secondly, Consider Johns qualifica­tion for the worke in hand; And there was given me a reed (saith he) like unto a red. It was the use of many Nations to measure things with reeds or canes, because they were hollow and light, and so fit for that use. This reed was like unto a rod, which was also used in measuring: Hence it was, that the chil­dren of Israel were called the rod of Gods inheritance, Psal. 74. 2. So that by this reed like unto a rod, we have a resem­blance unto the instruments, that the Nations did use, or of their manner of measuring: by which is signified the Spirit of the Lord, the onely rule and standard of divine things, that can give a true description and dimention of the Temple of God.

Thirdly, We have the things to be measured: and they are, first, The Tem­ple; secondly, the Altar, Thirdly, the worshippers therein.

First, The Temple of God, doth re­present unto us the divine presence of [Page 9] the Lord with his people, which makes them his Temple and Tabernacle, ac­cording to that in 2 Cor. 6. 16. For yee are the Temple of the living God (saith the Apostle) for God hath said, I will dwell in them, and walke in them, &c. There is a cohabitation and a coambu­lation between God and his people, they dwell together, they walke toge­ther. The Lord by his divine presence and in-dwelling of his spirit in their hearts, doth make them his glorious Temple. Suitable unto this, is that in Revel. 21. 3. Behold the Tabernacle of God is with men, and he will dwell with them, &c. Which phrase is an allusion to the Tabernacle of old, mentioned in Psal. 15. 1. The Tabernacle was a solemne pledge & signe of Gods presence with his people; wherein was also the Arke of God kept; which doth intimate un­to us, the Lords divine and spirituall presence, by the coming downe of the new Jerusalem out of heaven, which is nothing else but the light of the Go­spel, the glory of God, the Spirit of Christ, shining forth, and dwelling in the hearts of Saints: making them his Temple and Tabernacle. Indeed Christ [Page 10] was the true Temple of God, who was prefigured by the former Temple, of the Jewes; but the Saints being gathe­red up into Christ, united to him in spirit, joyned to him as members, ma­king up the fulnesse of his body; they also together with Christ become the Temple of the living God.

Secondly, the Altar, doth repre­sent unto us the true service and wor­ship of the Lord. The Altar was that whereon the Priest was to offer sacri­fice, in the Temple, or in the inner Court, that joyned to the Temple, which was the Priests Court, and ac­counted part of the Temple it selfe: both the Temple & inner Court were holy, & appropriated unto the Priests onely: but for the outward Court, it was common for all people to come into it. Now I say, the Altar that was in the Court of the Temple, doth sig­nifie the true and reall service of the Lord: the worship that beleevers ten­der unto him, viz. all the prayers, thankesgivings and praises they offer up, all their parts, gifts and graces that they imploy; all their pains, costs, and endeavours; all these, I say, are the [Page 11] sacrifices that the Saints do continu­ally offer up to God, by Jesus Christ, the true Altar, upon which they offer. So that we have not onely Gods pre­sence with his people, making of them his Temple; but here is also an Altar, or the divine and spirituall worship of all beleevers in the Temple, who are made an holy Priesthood, to offer up spiri­tuall sacrifices, acceptable to God by Jesus Christ, I Pet. 2. 5.

Thirdly, They that worship therein. We are not onely to take notice of the worship, but also of the worshippers, not onely of the Temple, but of those that serve in the Temple; not onely of the Altar, but also of those that offer thereon. The true worshippers are those that worship God in spirit, that draw nigh to him in faith and assurance, that know whom they worship, and worship him whom they know; these know him that is true; and they truly serve him. Here is a distinction made between the false worshippers and the true; between those that onely wor­ship in the outward Court, mentioned in the next verse, that onely worship in the externall forme, or superficiall [Page 12] part of things: and those that are the true spirituall Priests of the Lord, who enter into the inner Court, and into the Temple of God, and worship there: These are they, that the Lord doth take notice and accept of; that he will owne for his true worshippers and servants; namely, those that wor­ship in his Temple, and offer upon his Altar.

The words being thus opened, we come to take notice of some Observa­tions, that doe necessarily arise from them.

The first observation is this: That I Observe: the Lord doth suitably prepare his people to receive such things, as himselfe doth impart unto them. This is taken from Johns qualification, when the Angel bids him arise, to raise up his minde and af­fections from low, meane, and carnall apprehensions and objects; and to fix them on those things, that were divine and heavenly, even to the understand­ing and knowledge of these heavenly mysteries, that the Lord revealed unto him, by the mouth of a mighty and strong Angel. Suitable unto this is that in Revel. 4. 1, 2. When the Angel [Page 13] sounded his Trumpet, the voice sayd; Come up hither, and I will shew thee things to come. Now what did this voyce sig­nifie, by saying; ascend, or come up, &c. it is not meant of his bodily motion, or change of his st [...]tion; but a transla­tion or change of his minde: For saith John, Immediatly I was in the Spirit. That is, he was in a heavenly rapture or heavenly extasie; he was spiritually carried up into heaven. The like ex­pression we have in 2 Cor. 12. 2. where the Apostle sayth, he was caught up into the third heaven. Meaning thereby, that he was in an exceeding high and hea­venly rapture or spirituall transfigu­ration of minde and spirit; that so he might heare those unutterable revela­tions of divine mysterie from the Lord. Thus Moses is taken up into the Mount with God, when he receives the Law at his mouth, Exod. 24. 12. So were the Apostles taken up with Christ up­on the holy Mount, to behold his glo­rious transfiguration, as the Apostle relateth, 2 Pet. 1. 18. Now by the Mount is resembled, that high and heavenly pitch of a minde enlightned, of affections raised, of a heart spiritu­allized, [Page 14] whereby the Lord doth suita­bly prepare his people to receive such things, as hee doth discover unto them.

Now as the Lord doth suitably pre­pare his Saints to entertaine heavenly things, by enlarging their capacities, strengthening their knowledge, and raising their affections; so he doth also make them to be of the same nature and quality as his discovery is, that he makes knowne unto them. The crea­ture is, whatsoever the voice of the creator is unto him. If the Lord speak to any, onely by naturall things, as by corne, wine, and oyle, and the like: Such unto whom the Lord comes in these, and no more, they are meerly carnall and naturall, they heare God speaking in these, and they cannot as­cend higher. And so if the Lord speak in the heavenly visions of divine glory through his Son unto any, then these unto whom he thus speakes become gracious and heavenly, suitable unto the voice that speakes unto them. It is said, in Heb. 1. 2. God hath spoken in these last dayes by his Son: and how is it then? the Apostle tells us in Gal. 4. [Page 15] 6. Because ye are Sonnes, God hath sent the spirit of his Sonne into your hearts. So that when God speaks to us by his Sonne, it makes us to be sonnes also: and when we are sonnes, then the Lord speaks to us by the spirit of his Sonne. Whatsoever the voice of Christ is unto us, such are our hearts; such are our mindes and affections; the whole frame and nature of our spirits is such as his discovery is unto us. Therefore it is most unpossible the Lord should reveale heavenly mysteries, and shew forth his visions of divine glory unto any; but he must also raise up the minds & affections of such unto some proportionable and suitablenesse of spirit, to receive such revelations from his mouth.

Secondly, Observe; That the spirit 2 Observ: of the Lord is the onely rule and standard of divine and heavenly things. This is taken from Johns qualification, ena­bling him to measure the Temple. And there was given me a reed like unto a rod: Which reed or rod doth repre­sent unto us the Spirit of the Lord, the true rule and measure of divine truth. The word and spirit are all [Page 16] one: for saith Christ in Joh. 6. 63. My words are spirit and life. The out­ward word is but the clothing of the spirit, neither hath it life and power, but as the spirit doth goe forth in it. Then the spirit is the true measure whereby we may take an equall scant­let, or true dimention of heavenly things. This is that the Apostle doth plainly tell us in 1 Cor. 2. 10. That the Spirit doth reveale the deep things of God. So that the deep and hidden things, the most secret mysteries of Go­spel-truth are revealed unto us by the Spirit.

Now what man is it that doth not imagine he hath the true measure and rule of the things of God? Every man pretends it, and lays claime unto it. Therefore before I passe this poynt, I shall shew upon what grounds ma­ny men are mistaken; and also make knowne what are the true foundati­ons and principles of the true know­ledge and discernnance of the things of God. Concerning the false rules, whereby men mistake, take notice of these which follow.

First, Fleshly wisdome and carnall [Page 17] reason are the principles that many men thinke to finde out truth by; and by these principles of nature they would professe to attaine unto the knowledge of divine things: but there is an utter inability in man, by all his corrupted principles of nature, right­ly to judge or discerne of spirituall things. Christ tells Nicodemus, That which is borne of flesh is flesh, Jo [...]. 3. 6. Now what doth he meane by flesh? he doth not meane materiall flesh and bloud, but he meaneth the corrupted principles of mans nature, the wis­dome, will, and affections of the n [...] ­turall man, which cannot enter into the kingdome of God. Againe the Apostle tells us of [...], an ani­mate, sensuall, or naturall man; and of [...], a spirituall man; or one enlightned by the spirit of God. Now the naturall man is not able to judge of things above the principles of nature; for every truth is discerned by princi­ples of light, suitable to it selfe. Hence it is, that the Apostle saith in 1 Cor. 2. 11. No man knoweth the things of man, but the spirit of man that is in him. Now what are the things of man? but all [Page 18] created things, of whom man is the epitome or compendium of them all, they being all comprehended within him, as in a Mapp or short abridge­ment: so as for the secret and hidden things of nature, or of the creature, there is none can fadome or compre­hend them, but the spirit of man, or the reason, wisdome, or understanding of man. So it falls out in the things of God; for saith the Apostle; Even so the things of God knoweth no man, but the spirit of God. Heavenly things are onely judged and discerned by him that is spirituall, who judgeth all things by a true light. Then it is in vaine for man to grope in the dark­nesse of his own wisdome and reason after the knowledge of heavenly truth. Mans knowledge is a weak and dimme light, as the light of a Candle, to the light of the day, or like the shine of the Moon unto the glory of the Sun: it is a low, fleshly, and most unperfect light, and altogether insufficient to measure divine things by.

Secondly, Many there be, that ground their knowledge of divine things upon some barren notion, or [Page 19] fruitlesse opinion, or meer speculation; and when they have got some jejune and dry Maximes of Divinity, or some poor, lean, and saplesse syllogisticall reasonings, that then thinke they have attained to a most compleat know­ledge of the things of God, and that they are well seen in the mystery of truth: when alas, all these things are not sufficient to present unto the soul the least glimpse of true and saving light.

Thirdly, Others thinke that the whole mystery of truth is bound up, or comprehened within some circle or forme of Religion. Such as these are apt to say, Lo here, and lo there, as Christ speaks in Luke 17. 21. that is, Lo here is Christ in this way of wor­ship, in this form of Religion, in this opinion and doctrine: but saith Christ, The kingdome of God is within you; That is, The kingdome of God is not so much of forme, but of power: of righ­teousnesse and peace, of light and joy, of love and life; and all these are best manifested within us; for Christ is best knowne where he lives. It hath been the practice of Antichrist, to cry up [Page 20] the Temple of the Lord; while they cry downe the Lord of the Temple: and to take up the forme of Religion, as a meanes to persecute the power thereof. Then tis not an empty and barren forme of Religion that can furnish us with the true light of the kingdome of Christ, or the knowledge of his will.

Fourthly, and lastly, the most of men thinke, that if they have some histori­call knowledge of Christ, and some literall knowledge of the Scriptures, and are trained up as Parrets to speake over such things as they read in books and Treatises; and are well versed in the Systems and body of Divinity; that then they are sufficiently instruc­ted in the mysteries of the Gospel; when alas the truths of God are hid­den from their eyes; and every word and letter they read are written with an unknowne character, which cannot be deciphered without the Spirit of God. The most learned Scribe, the greatest Rabbie, that shall understand the Originall language, in which the Text of Scripture was first written, as the Hebrew, and the Greeke; but yet [Page 21] shall want the language of the Spirit, cannot give a true interpretation of the hidden and secret truths contai­ned in the Scripture. There is not onely a history, but also a mystery of Christ: there is not onely letter, but also Spirit in the Scriptures, which the most learned in the world cannot finde out, without the Spirit of Christ. The Apostle gives in a full testimony unto this in citing of that place, which saith; I will destroy the wisdome of the wise, and will bring to nothing the under­standing of the prudent: where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish­nesse the wisdome of this world? 1 Cor. 1. 19, 20. Then tis not carnall reason or fleshly wisdome: tis not a barren notion, or meer speculation: tis not a round circle or empty forme: tis not a literall knowledge or historicall re­lation of Christ and the Scriptures, that are sound principles of saving light, or the true measures or rules, by which we may discerne spirituall things.

Thus having shewen rules and prin­ciples whereby men are mistaken in [Page 22] their judgement of divine things. Now it followeth in the second place, that wee make a discovery of those principles of light and truth, where­by we may come to a true sight and knowledge of the things of God.

First, Divine truths are knowne by the Spirit. The Apostle tells us in 1 Joh. 5. 6. The spirit is truth. The spi­rit is the fullest, the highest, the most absolute, and the most comprehensive truth: it's the originall and ground; it's perfection and end; it's the judge and standard of all truth. It is most true, that God hath made sense and reason the judge and standard of such truths, that are within their owne compasse and circuit; and are able to perceive and discerne such objects, that are suitable to themselves; but they can ascend no higher. Now for spiri­tuall things, saith, the Apostle, they are spiritually discerned, 1 Cor. 2. 12. They cannot be judged or rightly un­derstood without a spirituall appre­hension and enlightned judgement: therefore he saith in verse 9. Eye hath not seen, eare hath not heard, &c. That is, both the sense of seeing and hearing, [Page 23] and also the reason and understanding of the heart, are poore, low, and darke principles, too superficiall, too scant and narrow to judge divine things by. Therefore the Apostle concludes in vers. 11. That none knows the things of God, but the Spirit of God: which search­eth the deep things of God; it is that a­lone openeth the deep and hidden my­steries of truth. And hence the Apostle affirmes in verse 15. The spirituall man judgeth, or discerneth all things.

Secondly, Heavenly things are best discovered by a divine impression of them on the heart. This is that the Apostle testifies of the Corinthians, say­ing, Yee are our Epistle, written in our hearts, knowne and read of all men: for as much as ye are manifestly declared to be the Epistle of Christ, ministred by us, written not with ink, but with the Spirit of the li­ving God, not in Tables of stone, but in the fleshly Tables of the heart, 2 Cor. 3. 2, 3. As if the Apostle had said; yee are the seal of our Apostleship, ye are our com­mendatory letters; the truth is most of all manifested by that divine im­presse it hath upon your hearts, it's written there with a more lively cha­racter, [Page 24] and more easie to be deciphered, then if it were written with inke and paper, or on. Tables of stone. The truths of God are not so well discove­red by the word and letter without us, as by the word and spirit within us. The mystery of the Gospel is most of all seen, when it is engraven upon our hearts, by the indeleble characters of the Spirit of God.

Thirdly, To know the truth aright, is to know it in Jesus; according to that expression of the Apostle in Ephes. 4. 21, 22. If so be, that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the former conversation, the old man, which is corrupt, according to the deceitfull lusts: and be renewed in the spirit of your minde: and that ye put on the new man, which af­ter God is created in righteousnesse and true holinesse. The Apostle shews plainly, that to know the truth in Jesus, is by the putting off the old man, being cor­rupt: and by putting on the new man, &c. wherein he doth compare the na­turall and corrupt estate of man, to an old worn-out garment, which is fit for nothing but to be cast off & layd aside: [Page 25] and the new man (which is the impres­sion of the image of Gods righteousnes and holines on the soul) he doth com­pare to a new garment, fit to put on, & be adorned withall: and hereby our mindes shall be renewed, changed and regenerated from the naturall depra­vation of the understanding, will and affections; and wholly be filled and acted with spirit, light, & life of Christ. And hereby are we able to discerne the truths of Jesus, as they are manifested to our new man; or as they are repre­sented to our mindes, as being renew­ed according to the image and glory of Jesus Christ.

Fourthly, and lastly, we come to know the truth, by our conformity unto it. When there is a sweet com­plyance of our spirits with the will of God, then we come to know most of the mystery of his will. And this Christ himselfe doth beare witnesse of, when he saith; If any man will doe his will, he shall know of my doctrine, Joh. 7. 17. Now what is it to do the will of God? but to have an harmonious consent, and sweet complyance of our wills, with the divine will of God: whereby [Page 26] our wills are more enlarged in the knowledge and extent of his will; our wills and his will, as it were meet­ing and concentring in one. Thus the soule becomes best acquainted with the knowledge of the truth, and is enabled to understand the unknowne and hidden mysteries of heavenly things, whereby it is able to judge aright, and give a true dimention or measure of them. And thus much for the rules or principles by which we are to judge and measure divine things.

Thirdly, Observe, from the Tem­ples 3 Observ: being measured; That the Lord hath alwayes afforded his divine presence with his people; even in the darkest and saddest time of Antichrists raigne. The measu­ring of the Temple here, hath an allu­sion unto Ezek. 40. where the Temple was measured, that it might appeare the whole frame and order thereof was from the Lord. So here, the Lord doth preserve a holy people to him­selfe, and by his divine presence with them, doth measure them out for his Temple. So that he doth preserve a spirituall forme of a Temple, by his [Page 27] divine presence with his people, even all the times of the generall Antichri­stian Apostacie and defection, when there was no outward forme of a Tem­ple, when Antichrist sat in the visible Temple, and exalted himselfe above all, grasping all power and authority, all rule and dominion; then I say, at the very time of the powerfull raigne of the Man of sin; God would have us take notice, that he did preserve a peo­ple to himselfe, and by his divine pre­sence, love, and protection did make them his Temple.

Fourthly, Observe, from the mea­suring4 Observ: of the Altar; That the Lord had alwayes a people, that did truly worship him. Christ is the true Altar of God, and all the Saints are made spirituall Priests, to offer up their sacrifices and services on him. The Saints draw nigh to God in sincerity, they serve the Lord in spirit, they worship him in spirit. They did alway offer up upon the true Altar; sacrificing all that was deare unto them, their friends, their goods, their preferments, their parts, their lives, and all that was deare un­to them. Such hath been the love of [Page 28] the faithfull unto the service of Christ, that not withstanding all the rage and sury of Antichrist, vexing and persecu­ting of them, by imprisoument and death, and whatsoever could be in­flicted on them, yet they could never be made weary of the profession of Christ; but their faith and graces have alwayes been so impregnable and indefatigable, that they could never be worne out, or made to give over the service of Christ.

Fifthly, Observe, in that the true5 Observ: worshippers must be measured; That the Lord doth accept of none but his true worshippers; such as worship in his Tem­ple, and offer upon his Altar. Christ is the true Temple in which we must wor­ship, and the holy Altar, upon which we must offer: and they onely are ow­ned and accepted that make use of him; they are onely to be measured and ta­ken notice of. Now for all others, of what profession or quality soever; be their externall formes of worship and service never so glorious or amiable in the sight of men; yet it is rejected, cast forth and disowned; if they wor­ship not in the true Temple, if they [Page 29] offer not upon the everlasting Altar, that God hath appointed for all his. Hence it is, the Lord saith, take mea­sure of those that worship in the Tem­ple, these are they that I owne; I take notice of none but these; I will accept of no more: These are they that serve me in truth, and worship me in spirit; and I will owne them and acknow­ledge them for my owne.

Sixtly, and lastly, for as much as6 Observ: Temple, Altar, and worshippers must be measured. Observe, That the Lord hath alwayes had a people, that have been mea­suring of divine things. John here did per­sonate all Saints, who in all ages and periods of time, under the sury and rage of Antichrist, have been ready to give in a testimony for Christ and his truth: and have alwayes born wit­nesse against the man of sin, the Son of perdition; and against all his supersti­tious formes of worship; alwayes cast­ing off, and rejecting his service and inventions. Every one according to his measure, hath been ready to stand up, and give in their Testimonies for the truth of Christ, against the falshood of AntiChrist. So much for the first verse.

VERS. 2. But the Court which is without the Temple, leave out, and measure it not: for it is given unto the Gen­tiles, and the holy Citie shall they tread underfoot fortie and two moneths.

IN the former verse, we had John [...] call to measure the Temple of God, the Altar, and the worshippers therein. Now here he doth receive a prohibition, or a negative command, not to measure the outward Court, which was with­out the Temple, because it was given as a portion to the Gentiles.

In this verse we are to take notice.

First, what that is, which must not be measured; The Court which is with­out the Temple.

Secondly, the prohibition it selfe: Leave it out, measure it not.

Thirdly, The reason of this prohi­bition; for it is given to the Gentiles.

Fourthly, The use that the Gen­tiles make of the outward Court, and [Page 31] the holy City; They tread them under­foot.

Fiftly, How long? Fortie and two moneths.

First, That which must not be mea­sured, is the outward Court: so called, as being distinct from the inward Court, which was appropriate to the Priests, in which was the Altar, where they of­fered sacrifice, which was also adjoyn­ing to the Temple. This outward Court is here spoken by an allusion to that mentioned in Ezek. 40. 17. which was far larger and bigger then the inner Court. Therefore called, The great Court, 2 Chron. 4. 9. being wide and large enough to containe multitudes of people. This was not hallowed as the inner Court, and Temple was; but was common for all people.

By the outward Court is meant all Antichrists worships and worshippers, even the whole surface or superficiall part of things, as all outward profes­sions, all externall formes of worship, power, order, government, wisdome, art, or whatsoever is without the Tem­ple of God; all that the Gentiles or carnall professors may take up and be [Page 23] exercised in, these be all the outward Court. The outward face of the visi­ble Church was given to Antichrist, to Gentiles, to worldly Christians to use and enjoy: while the true servants of the Lord are serving him in the wil­dernesse, as in the inner Court of the Temple: They were that inward and secret Temple, with whom the Lord was present.

Secondly, The prohibition it selfe; Leave it out, measure it not. The Greek word [...] signifies to cast forth, as we use to cast things of no value out of doors. As if he had said, cast it forth as common and of no use, account it not of the Temple, nor of any part thereof; but rather esteeme it as a por­tion for the Gentiles, which they may enjoy, and be exercised in, therefore measure it not. Now by measuring of the Temple, Altar, and worshippers, he was to take a true dimention of the servants of God, who worshipped him in Christ, and served him in spirit: who were the true, invisible, and secret Temple of God; serving the Lord in the wildernesse. Then by not mea­suring the outward Court is meant thus [Page 33] much; That he should not measure or judge the true servants of the Lord by externall things; for the outward face of the visible Church was to be gi­ven to the Gentiles; and that Anti­christ was to sit in the Temple of God: and should exercise in all externall formes of worship, order, government, he should exercise in all outward or­dinances, and in the highest acts of Re­ligion, as prayer, preaching, and ex­pounding of the Scriptures, and the like: and therefore though these Gen­tiles or Antichristian professors should thus exercise themselves in formes of worship: in Church-government, in highest externall acts of Religion: were called Christians; possessing and injoying the outward face of the visi­ble Church; yet they were not to be accounted as the Temple of God; to be of his structure or building, as mea­sured by the true reed, or weighed by the ballance of the Sanctuary; they were not to be accounted as Gods ap­proved Church, or to be the true Tem­ple of the Lord.

Thirdly, The reason of this prohi­bition; For it is given unto the Gentiles. [Page 34] All worldly Christians and Antichri­stian professors are here called Gentiles, by an allusion to those, that were ene­mies unto the Jewes; they were called Heathens and Gentiles, as appeares in Psal. 2. 1. And the Psalmist complaines in Psal. 79. 1. saying; O God, the hea­then (or the Gentiles) are come into thine inheritance, thy holy Temple have they defiled, they have layd Jerusalem on heaps, &c. This was the complaint of the Church of the Jewes unto the Lord, against the most barbarous tyranny of the Babylonians, when they raz'd Jerusalem, polluted the Temple, and murdered the people. So here the sons of spirituall Babylon, who most bar­barously and cruelly torment the Saints, and tread the holy City under foot; these also are called Gentiles and heathen. Now saith he, the outward Court is not to be measured; because it is given to the Gentiles: it is a Gentiles portion: a worldly Christian, a car­nall professor may take up, use, and be exercised in any of these externall things: he may take up the highest forme of worship, he may make the greatest profession of Godlinesse: he [Page 35] may be exercised in the most eminent acts of Religion; therefore measure not my true servants and Temple by these, they are but the outward Court, and the portion of Gentiles.

Fourthly, What use doth the Gen­tiles make of these things? They tread them under foot. And the holy City shall they tread, &c. By an allusion to Jeru­salem, the Saints are called the holy Ci­tie, which was a figure of the spirituall Church and Temple of God: in which respect they are called Jerusalem from above, Gal. 4. 26. The new Jerusalem, the holy City, Revel. 3. 12. Mount Sion, Heb. 12. 22. So that by the holy Citie is meant the Saints, called the holy peo­ple, Dan. 8. 24. and 12. 7. Now the best use that these Gentiles make, both of the outward Court, and of the holy Citie is but to prophane and trample upon them. As for all the externall formes of service, government, ordi­nances, and all acts of Religion, the best use they make of them, is like beasts and swine to tread them under feet; not knowing how to make a better use of them. And for the Saints, the holy City, these they abuse and persecute, [Page 36] they know not how to make a bet­ter use of these, then swine doe of pearles.

Fifthly, and lastly, How long? For­ty and two moneths. The terme of forty­two moneths, allowing thirty dayes to every moneth, allowing thirty dayes to every moneth, make the same num­ber of 1260 dayes, mentioned in the next verse. In the next Chapter and sixth verse, The woman flies into the wil­dernesse, there to be nourished a thousand two hundred and sixty dayes: and in verse 14. it's expressed by a Time, times, and halfe a time: by a time is meant a year, by times two yeares, by halfe a time, halfe a yeare, which is three yeares, and a halfe, being resolved into dayes, make 1260 dayes: if into moneths, they make forty two moneths. To which agrees the terme of three dayes and a halfe, in vers. 9. of this Chapter. These dayes being put for yeares, they make just three yeares and a halfe. So that the Gentiles treading downe the holy Ci­ty forty two moneths: and the beast con­tinuing forty two moneths, Chapt. 13. 5. And the space of 1260 dayes, that the Witnesses shall prophesie; as also the woman being nourished in the wilder­nesse; [Page 37] and the time, times, and halfe a time; with the three dayes and a halfe, that the Witnesses shall lie dead: I say, all these various expressions of time, appeare to be all one and the same space. And so it appeares, that the time of the prophesie of the Witnesses, and the continuance of the raigne of the beast to be one and the same. Some would have this number 1260 dayes, turned into yeares, and so would mea­sure the whole terme of the raigne of the beast, and the prophesie of the Wit­nesses to continue 1260 yeares. I shall not contradict this opinion; but shall thus far close with it, as to conclude, that the terme of time signified by for­ty two moneths, and 1260 dayes, is the whole time of Antichrists raigne, and of the Witnesses prophecying in sackcloth. But I intend not to make it my businesse to calculate the years of Antichrists powerfull raigne, or the time of the Witnesses prophesie; but rather to search out something from the mystery of truth, that is contained therein.

This terme of forty two moneths, doth not onely h [...]ld forth the whole time [Page 38] and age of Antichrist, in which he shall tread under the holy City, and scatter the power of the holy people; but doth also import the different and change­able appearances and workings of his: so that various shapes and formes, the severall disguises and habits that Anti­christ doth cloath himselfe withall, and come forth in, to act his part, and deceive the Nations: are held forth unto us under the Terme of forty two moneths. Therefore here we are to note, that the time of the Witnesses prophesie is said to be 1260 dayes. Now a day is measured out by the Sun, as a moneth is by the Moon: the course of the Sun is by dayes, which is a time more con­stant and of more light then the night. But now the time of the raigne of An­tichrist is expressed by forty and two moneths: now a moneth is a season measured out by the Moon; and shews that in all things there is but a Moon light, a weak and dim light, a light borrowed from the Sun. Besides the Moon is variable and changeable, and is alwayes up and downe, never at one stay, sometimes increasing, at other times decreasing; now in the wane, then [Page 39] in the full, and the like: Suitable here­unto is the variable state and change­able appearance of Antichrist, in his stations and formes. First, he comes forth in the forme of a Dragon: Se­condly, in the shape of a Leopard: Thirdly, in the likenesse of a beast with two hornes: And lastly, in the image of the beast. Every one of these have their moneths and seasons measured out unto them, in which they variously appeare, and act their parts. But more of this hereafter: having explained the words, let us proceed to the Obser­vations they offer unto us.

First, That all externall formes and pro­fessions 1 Obser: of Christ, without the life and spi­rit of Christ, are but the shaddow and out­ward part of heavenly things. All formes of worship, order, government, with all the acts of Religion: all things that lie within the compasse of man, are but the outward Court, the superficiall part of things, which a carnall man, a Gentile professor may take up and use; and yet never know what it is to worship in the Temple of God, or to offer upon his Altar, or to be a reall and true worshipper of the Lord in [Page 40] spirit: It was the Priest onely, that might enter into the inner Court, or into the Temple and holy place. So the Saints alone are made Priests to God, Revel. 1. 6. And have accesse (or liberty of speech, as the phrase is) to enter into the holy place, by a new and li­ving way, Heb. 10. 19, 20. And by Christ to offer up spirituall sacrifices to God, 1 Pet. 2. 5. But now for all Gentiles, Christians, and worldly professors, they dwell upon and live in the exter­nall part of things, in the forme and shaddow of heavenly things: they never goe farther then the outward Court or circle of the things of God. Thus it was with the carnall Jewes, as plainly appeares in 1 Cor. 10. from vers. 1. to verse 7. Moreover brethren, I would not that ye should be ignorant, (saith the Apostle) how that all our fathers were under the cloud, and all passed thorow the Sea: and were all Baptized unto Moses, in the Cloud, and in the Sea: and did all eat the same spirituall meat: and did all drinke the same spirituall drinke (for they dranke of that spirituall Rock that followed them; and that Rock was Christ) but with many of them God was not well pleased, for they [Page 41] were overthrown in the Wildernesse, &c. Now mark, notwithstanding the Man­na came downe from heaven, and the water out of the Rock; being as signes and symbol [...], yea as most lively re­presentations and images of Christ: in which respect it was called spirituall meat, and spirituall drinke: but it was not so to the carnall Jewes; for they saw nothing but the corporeall sub­stance of those things; it was but flesh­ly and carnall to those that could not apprehend it, but with a carnall eye. For what use did these carnall Jewes make of their spirituall meat and spiritu­all drinke? The Apostle tels us in verse 7. They were Idolaters: for they eat and dranke, and rose up to play. They did but Idolize those heavenly things, by spor­ting and playing with them; for it is the nature of carnall professors either to abuse their forme of worship, or else to make their service their God, by idolizing of it. It was the custome of the Gentiles to worship such things, as beasts and birds for their God, as the Jewes were to offer in sacrifice unto God. Thus doe all heathenish Christi­ans, they sacrifice to their externall [Page 42] formes of worship and service: they never ascend higher then the outward part, they never passe the outward Court; They know not what it is to worship God in his secret Temple, nor to offer upon his holy Altar.

Secondly, Observe, from the prohi­bition2 Observ: it selfe; Measure it not. That the Temple, worship, and servants of God are not to be measured by outward things. We may not take a survey, or make a dimention either of the service or Saints of God, by the outward and externall part of things; for there is no outward forme of worship, nor ex­ternall act of Religion, but Antichrist doth take up and make use of. For mark it, John was called to take a true scantlet of the true Temple, and spiri­tuall worshippers of God: now he was not to measure them by the externall or superficiall worship and profession; for so he might be mistaken; for the Gentiles, and Antichristian professors might and should possesse the outward face of worship, and performe the ex­ternall acts of Religion. Then if we judge of the true Temple and worship­pers of God by this or that forme, or­der, [Page 43] government, or opinion; instead of measuring the Temple and worship­pers of God, we measure but the out­ward Court: we contest, wrangle and dispute about those things that wax old and will perish.

Thirdly, Observe, That the outward 3 Observ: forme of divine things is given for a time into the hands of Antichrist. This is given as a reason why the outward Court was not to be measured; because it was given to the Gentiles. The externall fi­gures and formes of worship were to be for a time, the portion of worldly Christians, they might take them, they might enjoy them. Antichrist sits in the Temple of God, 2 Thes. 2. 4. There he raigneth and domineereth, exalting himselfe as God in all supreme autho­ritie and prerogative. So that Anti­christ and carnall professors, may take upon them all rule, power, and go­vernment: outward profession, exter­nall worship: these they may enjoy, for it is their portion for a time, and they may possesse them; but more then these they meddle not withall: they have the outward Court, and they possesse no more. These have the out­ward [Page 44] Court, or externall things of God given into their hand for a time, no otherwise then the carnall Jewes were made partakers of outward pri­viledges, being the fleshly seed of Abra­ham; as we may take notice from Rom. 9. 4, 5, 6, 7, 8. The Apostle lament­ing for his kinsmen in the flesh, saith; Who were Israelites, to whom pertaineth the adoption, and the glory, and the Cove­nant, and the giving of the Law, and the service of God, and the promises: whose are the fathers, and of whom as concerning the flesh Christ came, &c. Here take notice of the greatnesse of the Jewes privi­ledge. First, they are Israelites, of the adoption, accounted his Sons and Chil­dren, above all Nations, Jer. 31. 9. Secondly, there appertained to them the glory, the Arke of the Covenant, apledge of Gods presence, 1 Sam. 4. 21. Thirdly, And the Covenants, temporall and spirituall. Fourthly, And the Law, Judiciall and morall. Fifthly, The ser­vice of God, the whole forme and man­ner of divine worship. Sixtly, The pro­mises made to Abraham, and to his seed. But notwithstanding they were parta­kers of all these externall priviledges, [Page 45] they enjoyed but as it were the shad­dow of them: for take notice what he saith in verse 6, 7, 8. For they are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all Children: but in Isaac shall thy seed be cal­led. Hence it is evident, that they that were born of Abraham, after the course of nature: such were not accounted as the children of God; for saith he, In Isaac shall thy seed be called: now Isaac was a childe of promise: so onely the children of the promise, the spirituall seed, they were accounted for children. So that the carnall Jew enjoyed no more then outward priviledge, then an externall forme of the things of God: and all such they might enjoy as they were the fleshly seed of Abra­ham.

Thus a Gentile Christian, a carnall professor may enjoy the outward Court, the externall part of worship, the empty forme of Religion: these things are given into the hands of An­tichrist for a time; these are their por­tion, and they may possesse them. But the externall part is all they have, or can enjoy, that they take up, they own, [Page 46] they are exercised in; not knowing the true, inward Temple of the Lord, his Altar, or those that worship him in spirit.

Fourthly, Observe, That the best use 4 Observ: that Antichrist and the world doe make of the outward Court and the holy Citie, it is but to prophane, abuse, and trample upon them. As for the holy Citie, they shall trample upon it; and as Daniel speaks, they shall scatter the power of the holy people: they shall persecute them by im­prisonment, banishment, death; en­flicting all manner of evill they can devise against them. And as for all ex­ternall formes of worship, order, go­vernment, Churches, Scriptures, Or­dinances, &c. All these they will pro­phane and abuse; they know not how to make a better use of these, then to pollute and trample upon them. Sui­table unto this was the practice of the Scribes and Pharisees, the leaders of the people of the Jewes, of whom the Prophet Ezekiel complaines; saying; They have eaten up the good pasture, but the residue they tread downe with their feete; and they drinke of the deep waters; but foule the residue with their feet: and as for [Page 47] my flock, they eat that which ye have trod­den with your feet, and drinke that which ye have fouled with your feet, Ezek. 34. 18, 19. By the good pasture and deep water is meant the pure word; or a compleat nourishment by these is gi­ven out of the flock: but the Scribes and Pharisees would eat of these good pastures, and drinke of these sweet wa­ters, what of them they liked, they would feed on that, which should up hold their dignity and greatnesse, and serve their purposes and ends, and suit with their gaine and advantages: but for the other part or residue, or that which should feed my people with knowledge and understanding (saith the Lord) that you will tread downe with your feet, abuse and trample up­on: that is, they would corrupt the word of God and his truth, by their false glosses and interpretations, by forcing their own expositions and in­ferences, which they make or draw from the Scriptures: that so the people might feed on that, which they had trampled on with their feet, that they had mixed, corrupted, and abused, as themselves pleased. The same hath [Page 48] been the constant practice of Antichrist, who by his forced translations, and in­terpretations of Scripture, by his ty­rannicall government, and invented ordinances, hath subjected all people under him, into Aegyptian darknesse, and Babylonish captivity. Thus hath he corrupted the externall part of wor­ship, and abused, suppressed, and trod­den under foot the holy City. But how long shall this be? Fortie two moneths.

Fifthly, Observe, That Antichrist hath 5 Observ: his prefixed and limitted time to raigne and domineer in. It is most true that the na­ture and spirit of Antichrist hath al­wayes acted its part: it is that very seed of the Serpent, that hath opposed the very image of God from the begin­ning: that hath shewed it selfe in all the Sons of Adam, beginning in Caine, and passing to all the seed in all gene­rations: but we must note, that Anti­christ in his power and forme, hath but a season and an appointed time: for this doth not note the time, in which the seed of the Serpent should make warre against the seed of the woman; but rather the time, when the subtilty [Page 49] and envy of the Serpent was put forth and exercised in the cruelty of the Dragon, and raigne and power of the Beast. So that the evill spirit that Christ opposed in the Scribes and Pha­risees, was no other, then the spirit of Antichrist now: but since the generall defection, and falling away, this evill spirit hath put on the forms of diverse beasts, most fierce and cruell: so that this forty two moneths is the time of the powerfull raigne of the man of sinne. Now for the time of the powerfull raigne of Antichrist, he hath but his moneths, and his seasons; and it will be, that time shall be no more: when the Lord shall come in the b [...]ames and brightnesse of his glory, shining from the East unto the West, and making a full discovery of the nakednesse of the whore, she shall utterly be destroyed, and shall raigne no more.

Sixtly, Observe; That the shapes and 6 Observe formes in which Antichrist comes forth in to act his part, are various and changeable. Therefore it is, that his time is ap­pointed by moneths, and not by dayes: his time is not measured by the Sun, which is light and constant; [Page 50] but by the Moone, which is dim in light, and most variable and unconstant in appearance. So that the appearances of Antichrist are variable, unconstant, and changeable as the Moon: now ap­pearing in this shape: by and by in ano­ther: Sometimes in this forme, another time wholly disguised into something else, and so never long at one stay. Thus the subtilty of Antichrist is to fly out of one forme into another, and when he is detected and discovered in one guise, he will put on some habit of reformation and piety; but it shall be but the deceivablenesse of unrighte­ousnesse, in which he shall appeare, to mislead people by: therefore know, as his last time or moneth shall be his shortest, so his last habit and dresse, that he shall come forth in shall be the finest, and most apt to deceive.

Therefore let all Saints watch and keep their garments, least they be made walke naked, and their shame appeare, Revel. 16. 15. Let every one arme him­selfe against the wiles and methods of Antichrist, that so we may be able to trace him in all his wayes, and finde him out under all his disguises.

[Page 51]Now before I passe the thing in hand, it will be necessary that I make a de­scription of Antichrist: as to enquire what he is.

• First, in spirit, and mystery.
• Secondly, in forme, and appearance.

Concerning Antichrist in spirit, take a description by these four heads.

First, The spirit of Antichrist is that evill and corrupt spirit in man, that opposeth Jesus Christ, his image and glory, his truth and appearance. This is that the Apostle calls, the carnall minde or spirit of enmity, that dwells in the heart of man; which is the wisdome of the flesh, opposing the righteousnesse of Christ. This spirit hath had it's rule and raigne in man ever since mans de­fection, and fall from God. This is the old man, or man of sin, the son of perdition, that doth alwayes endeavour to betray and crucifie the very life, light, image, and glory of Christ in our hearts.

Secondly, The originall and life of this evill spirit, is the close of the heart of man with Satan, the Prince & pow­er of darknesse; who doth transforme himselfe into an Angel of light, ad­vancing the reason, wisdome, and righ­teousnesse [Page 52] of man, above the spirit or pure anointing of God. And so while he draws man to worship God, in the wisdome, power, and parts of the creature; it proves but the deceivable­nesse of unrighteousnesse, or acting in the power of Satan, and of the flesh, and doth containe no more then the signes and shadowes of heavenly things.

Thirdly, This spirit sits in the Tem­ple of God, as God; That is, it doth put forth it selfe, and act its part; in every act and performance, in every duty and ordinance, that man doth performe, or exercise himselfe in. So that as Christ doth enable the soule to performe di­vine actions, by his wisdome, power, and spirit; so doth Antichrist, carry forth the soule to act by humane wis­dome, fleshly power, carnall parts and gifts; and so deceives the soule by this false spirit, or false anointing, instead of the true anointing or pure spirit of Christ.

Fourthly, and lastly, This spirit of wickednesse alwayes acts in a mystery of iniquity. Now it's called a mystery of iniquity, because it is not in it's proper place, where it may be better knowne [Page 53] or discerned: for saith the Apostle, The workes of the flesh are manifest, which are adultery, fornication, uncleannesse, lasci­viousnesse, &c. Gal. 5. 19. These fleshly actings, being in their proper place, are so evident, that they are easily dis­cerned, there is no man but knows these, and will say they are evill; but as for the workes of Antichrist, per­formed in the strength of carnall wis­dome, fleshly power, humane parts, and the like: these actings are cryed up to be holy and righteous, when they are but the more refined part of man, the righteousnesse of the first Adam, or old man, and containe the very myste­ry of iniquity. To this purpose will serve that place in Matth. 12. 44, 45. When the uncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none: then he saith, I will returne into my house from whence I came out: and when he is come, he findeth it emp­ty, swept, and garnished: Then goeth he, and taketh with himselfe, seven other spi­rits more wicked then himselfe, and they enter in, and dwell there, &c. Some­thing of the workings of iniquity, doth appeare from this Text. The un­cleane [Page 54] spirit cast forth of man, is the spirit of open and gross prophannesse, the naturall conscience being in some measure convinced, cannot any longer content it selfe in such palpable wick­ednesse; but by some outward profes­sion or externall reformation this De­vill is cast forth, as not to be born with any longer. But what comes of it? This same evill spirit comes againe, makes a reentry, dwells there: and in what appearance doth he shew him­selfe. He finds the heart emptie, swept, & garnished, with some externall forme of religion; and is now exercised in some excellent performances of pray­er, preaching, hearing, fasting, and the like: and here the soule takes much sa­tisfaction, in comparing it's present actings, with it's former courses. Yet here is seven worse spirits, or the very perfection or mystery of iniquity; for though these garnishings be never so beautifull and glorious; though the outward profession be painted over, and much adorned: yet the evill spirit dwells within, the perfection of wick­ednesse, within, the perfection of wick­ednesse, the mystery of iniquity re­maines still in the heart: and this is the [Page 55] highest deceivablenesse of unrighteous­nesse, the very spirit of Antichrist, and inward actings of the man of sin.

Then while we looke abroad in the world, and strike here and there at the externall formes and images of Anti­christ; let us behold the spirit of Anti­christ within us, having it's throne and seat in our hearts, continually acting of it's parts, in all our duties and per­formances, in all our worships and ser­vices: all the blindnesse, deceit, self­love, and hypocrisie, that lies wrapt up in our hearts, proceeds from this cor­rupt principle. Therefore it will not be enough, that we cut off the top­boughes of outward prophanenesse, but that we lay the Axe to the root of the Tree, and destroy that spirituall wickednesse that lies hid within our owne breasts. Thus much for the spi­rit and mystery of Antichrist.

Secondly, We have the forme and appearance of Antichrist. Now though the spirit of Antichrist, or that corrupt principle in mans heart be the very sourse and root of all evill, yet it doth not onely lurk privily in mans heart, but puts it selfe forth into the world, [Page 56] openly, and visible to the eye, and that in many severall formes and figures, in many shapes and appearances. Hence it's said, There be many Antichrists, 1 Joh. 2. 18. that is, there be many shapes and appearances, in which Anti­christ shall come forth to act his part. Concerning these variable shapes of the man of sin, I shall now endevour in some measure to demonstrate.

These forty two moneths, notes the various and changeable images of the beast: which terme of time is the same in proportion with the three dayes and halfe, mentioned in vers. 9. being the time the witnesses should he dead and slaine. I shall make use of that terme of three dayes and halfe, in stead of the forty two moneths; and shall shew how in each day, and halfe day we have a changeable forme in which Antichrist doth shew himselfe.

The first terme of time, or day of An­tichrists visible raigne, was in the shape of a Dragon, mentioned in Revel. 12. 3. By which we have represented to us the Romane Emperours, who usurped authoritie over the Church and Saints of Christ, being very much corrupted, [Page 57] were exceeding great persecutors and tormentors of all that professed the name of Christ. This great red Dragon, is said to have seven heads, ten hornes, and seven Crownes; which doth import the largenesse of his Dominion, the greatnesse of his power and strength. And for his carriage, 'tis Pharaoh-like, who sought to destroy the first-borne of Israel, and as Herod sought to de­stroy Christ, as soone as he was borne: so this beast was ready to devour the child, that the woman was to bring forth. The spirituall Church is com­pared to a woman, as being espoused to Christ, and likely to bring forth some excellent and worthy instrument, as Constantine, who was sought to be de­stroyed by Galerius: but God taking this child into his own bosome and prorection: and preserving the woman in the wildernesse, from the fury and rage of this Dragon: at last raising up Constantine (here called Michael, which spiritually is meant of Christ) to fight against Maxentius, Maximinus, and Li­cinius: and overcame them, that they ruled no more in the Roman Empire. Thus those wicked and persecuting [Page 58] Emperours, that did so much vex and oppresse the Saints, are now cast out of heaven, as not retaining their usurped authority of the Church. Now the subtilty of the Serpent put forth in the cruelty of the Dragon, or corrupt Magistracy, acting in such grosse and abominable wickednesse, is now de­tected, and cryed downe for bloudy tyranny and oppression; so that Anti­christ could no longer continue in this forme, this his first day being ended; and he being cast to the earth, is forced to seek some other habit or disguise to appeare in, under some fair shew or pretence of Religion.

The second day of Antichrists pow­erfull raigne, or new forme, that he comes forth in, is in the likenesse of a beast, like unto a Leopard, as appeareth from Revel. 13. 1.

This beast doth prefigure the univer­sall Bishop of Rome, or Popish Empire. Now this universall Bishop came in like an Angel of light, pretending re­ligion and reformation; but intend­ed nothing but hypocrisie and abo­mination. This beast ariseth out of the sea, or Nations round about: having [Page 59] had seven heads and ten hornes, as the former beast had: and ten Crownes: ten kingdomes being subjected to the Popish Empire; his likenesse was like unto a Leopard, fierco and cruell; his feet like the feet of a Beare, devouring and ravenous; and his mouth as a Li­on, powerfull and mighty. And recei­ved the seat and authority of the Dra­gon. Now this beast being exalted in dignity and greatnesse; and all begin to submit themselves to his service, and formes of worship; crying, Who is like unto the beast? but now what doth he? Notwithstanding at the first, he pretended to sanctifie and reformati­on; yet now by degrees he comes to blaspheme God, his name, Tabernacle, and people; making warre against them, by subduing and slaying them.

And thus did this beast trample up­on the Temple of God, and upon the holy Cities in his moneths and seasons, while they were given into his hand. But the Lord having raised up many eminent instruments, as Hush, Luther, Melancton, Wickcliff, Calvine, and Bede, with many others, that have respec­tively according to their light given [Page 60] forth their testimony against this beast, laying open his hypocrisie and deceit, his filthinesse and abomination, where­by hee hath received such a deadly wound, that it never will be recove­red; and therefore is ever since upon the declining hand.

So that now Antichrist is forced to cloth himselfe in some other dresse, and come forth in some new habit or disguise to act his part in, and so flyes out of the appearance of this beast into another.

The third day of Antichrists power­full raigne, is in the forme of a beast with two hornes like a lamb, mentioned in Revel. 13. 11. This beast doth relate to Episcopacy, and such like formes of pretended reformation; so that this appearance carries with it more fair pretences, and greater shewes of reli­gion, then the former; and therefore more closely hypocriticall and deceit­full then the former. This beast is said to arise out of the earth, viz. from a King­ly or earthly power: and had two hornes, one was a politicall or civill, the other called Ecclesiasticall or spi­rituall: like a Lamb: professing much [Page 61] meeknesse and gentlenesse: but speak like a Dragon, as being very feirce and cruell; taking upon him to exercise the power of the first beast, to act by humane force, and governe the Church by civill authority: and so did but heal up the wound of the former beast. And this he doth by lying miracles, as to cause fire to come downe from heaven in the sight of men; seeming to have the very spirit of Elisha, counterfeiting the spirit of God in his workings, by which he deceived the people of the earth. But these deceits and hypocri­sies of this beast being perceived by the Saints of God, he is forced to flee into some other forme, to hide himselfe un­der some other disguise, being closely beset, and driven up into a narrow compasse, must fly farther for succour and refuge: and is compelled to make some other image or pretence, to shel­ter himselfe. This being the third day.

Lastly, We have the halfe day, in which time we have the image, that the last beast causeth to be set up, Revel. 13. 14. The beast being changed into an image, comes forth more refined, moreglori­ous [Page 62] in shew, pretending the greatest re­formation of all, as being the last re­fuge that Antichrist hath, the last terme of time he hath to raign, the halfe day, and therefore now he puts on his best dresse, and cloths himselfe with his fi­nest ornaments. This halfe day, and last appearance comes neer Rome to our owne times; and therefore I shall not describe those that set up the image of the beast, by any proper name; but ra­ther by these six particulars follow­ing; that we shall collect from that place in Revel. 13. from verse the 14. to the end of the Chapter.

First, They that set up the image of the beast, ar [...] those, that will make Dis­ciples unto Christ by a humane power; and by pressing some externall com­formity upon men, they will convert the world into a Church, and make many to be Christians against their wills: and hence it is, that there are so many poor, darke, and carnall pro­fessors of Christ. Now this is diame­trically opposit to Christs rule, who prevailes upon the heart, by meeknesse, and gentlenesse, and doth gaine upon the soule by truth and righteousnesse, [Page 63] and winne upon the affections with peace and love. Christ doth not use any coactive or constraining power to compell men to be subject unto him; but of an unwilling people he makes them willing, by the swavity & sweet­nesse of divine grace, working upon their hearts. But contrarily, these ad­vance their Church by humane force and worldly power; causing all that will not worship the image of the beast to be killed. Thus by force and cruelty they make Disciples, or rather make many hypocrites, bring many under the force of Religion, that know nothing of the power of godlinesse.

Secondly, Those that cause an image to be made, they prescribe rules of wor­ship & service, according to their own fancy and invention. Hence it is said, vers. 15. They cause the image to speake; That is, by constituting and appoint­ing platformes of worship; advancing their owne devices and directories, above the lawes and institutions of Christ. These onely will define what is truth and what not, as comprehend­ing the whole mystery of truth within their systems or models of divinity: [Page 64] as if they were the onely Cisternes of living water, and the very oyle that must cause the lamp to shine: making themselves to be the very treasury and storehouse of all wisdome and know­ledge: and thus they sit down in Christs Throne and Temple, officiating his of­fice and authority, robbing him of his dignity and glory, by putting of his crowne upon their own heads.

Thirdly, These cause all to worship the image, which they set up, and by humane force and secular power doe compell all men to follow their edicts and platformes; to observe their in­vented ordinances, and devised wor­ship. It hath been the custome, that the Clergy (so called) must first study the faith, and afterward the earthly pow­ers would confirme it by some civill sanction: and so enforce their owne devices upon the consciences of peo­ple. Hence it was, that the late Bishop that suffered here in England, did pro­fesse at his death, that he dyed in that Religion, that was established by law. Now Christ doth never call up the powers of the earth to rule and beare sway in his kingdome. The Lawes by [Page 65] which Christ doth rule by, are the law of the new creature, and of love, the law of his word and spirit: by these he doth enforce a sweet compliance of the heart unto the will of God. The law of Christ is most heavenly and di­vine, and it is of the most constraining force, and of the most indispensible ne­cessity of any law. This is called the law of liberty, because it frees the soule from the vassallage and power of mans devises, and brings the soule into a reall compliance with the divine will. Thus Christ doth change the minde, renew the spirit, and alter the consti­tution of the soules of men, and so make them subject unto his own king­dome: while Antichrist doth enforce many to his kingdome: to yeeld blind obedience unto him, by vertue of some humane law, or secular power.

Fourthly, those that undertake to set up the image of the beast, they en­force some marke or badge to every one, as a token of subjection unto their way, or invented forme of worship Revel. 13. 16. These require worship and homage of all sorts, both small and great: and cause them to receive a mark [Page 64] [...] [Page 65] [...] [Page 66] in their right band, by some externall obligation; and in their forebeads, as some badge to be knowne by: other­wise none may buy or sell, or have any communion with them, or enjoy any power or priviledge, that they them­selves doe enjoy. So that these give forth some Character or mark, where­by all that come under them, may both be knowne to be of them, and also en­gaged unto them.

Fiftly, Those that erect the Image of the beast, have not the power of the beast, because all they set up is but a statue image, or shadow. We must remem­ber the time of the image is but the halfe day, therefore short: and hence it is, that those that manage the worke, of framing the image, are hardly warme in their seats; they are no sooner ad­vanced, but presently are throwne down againe from their station. These can but startle and affright men, these have but the image of the beast, that could devour and destroy: These have more will to inflict punishment, then they have power to effect: These have the nature and spirit of the former beast, but not the authority and pow­er. [Page 67] This halfe day is called the dividing of a time: because the Saints are not ab­solutely in bondage under Ecclesiasti­call lawes and humane constitutions; this image being but as a dead Lyon, that cannot really hurt nor destroy; neithr are the Saints wholly free from suffring; because they groane under the spirit of envie and malice, of ma­lignity and bitternesse; and such like persecutions as these, they endure un­der the forme of the image.

Sixtly, and lastly, Those that man­nage the cause of the image, carry forth the whole worke in the wisdome, rea­son, power, and strength of the crea­ture; they act all by vertue of fleshly principles and carnall abilities: They performe all by the name and number of the beast: This is plainly expressed in Revel. 13. 17, 18. these have his name, and the number of his name: and his number is but the number of a man, which amounts to six hundred, three­score and six. His number is not the number of God, which is seven, which is a number of perfection and rest. Christ hath the seven spirits of God, being filled with all perfection of wisdome and [Page 68] knowledge, but his number is the num­ber of m [...]n, and containes no more then the wisdome, knowledge, and inven­tion of man; it onely takes in those things, that are within the power and compasse of man; it is the number of weaknesse and imperfection, of the bondage and labour of the creature, acting from the poor, low, and darke principles of carnall reason, and of the first Adam. So that the Ecclesiasticall forme or Church state, that Antichrist sets up, is wholly fleshly, consisting meerly of a carnall Church, humane ministry, naturall gifts, invented or­dinances, secular power, worldly go­vernment, and the like. Thus all they act, all they enjoy, is but the number of a man, weake, low, and carnall. Thus we have those described that make an image unto the beast.

Now give me leave a little to reca­pitulate: we told you, that forty two moneths did hold proportion with three dayes and a halfe, which doth import the severall dayes, or ages, or periods of time, of the powerfull raigne of the man of sin. And though there hath been from the beginning, that evill [Page 69] spirit of Antichrist, constantly oppo­sing the Lord and his truth; yet the power and raigne of Antichrist hath it's prefixed time, and comes forth un­der severall shapes and figures; as first under the appearance of a Dragon; se­condly, of a Leopard; thirdly, of a beast with two hornes; and lastly, under the forme of an image: The three first of these have each of them, his whole day [...] and the image his halfe day. And thus Antichrist fl [...]es out of one forme and likenesse into another, & doth alwayes appeare under some fair vizard or glo­ri [...]us pretence of piety and religion, while he doth act in a mystery of ini­quity. The whorish woman is sayd to be clothed with purple, and scarlet co­lour, and decked with gold, and pretious stmes, and pearle, Revel. 17. 4. which are the very excellencies of nature and a [...]t: the glory of all her servic [...]s & formes of worship, these being her ornaments, she is adorned as the spouse of Christ, though she be a coun [...]erf [...]it strumpet; for upon her head is mystery; that is, all the head and glory of her excellencies is but a mystery of iniquity, to all that are made drunke with the cup of her [Page 70] sornication, or spirituall idolatries and superstitions, and discerne them not. And thus Antichrist by his craft and subtilty, is furnished with all de­ceiveablenesse of unrighteousnesse. But yet know, that when Antichrist is for­ced to set up an image unto the beast, that he is put to his last shift and re­fuge, that he hath but a short time, he hath almost played his last game; he hath but halfe a time, a halfe day. Therefore the time is nigh, it doth al­ready appeare, that Christ will come forth in b [...]ames and brightnesse to de­story this man of sin, this son of per­dition: and all his Saints shall sing Halelujah, saying, the Lord God omni­potent shall raigne for ever.

Vers. 3. And I will give power unto my two witnesses, and they shall prophesie a thousand two hundred and threescore dayes, clothed in sackcloth.

HAving shewed, that by the Tem­ple, Altar, and worshippers, are meant, Gods divine presence with his people, the pure services, and true wor­shippers: these the Lord would have measured, for such as he would owne, during the whole raigne of Antichrist. But for the outward Court, all false wor­ship, and all externall formes, that the Gentiles were exercised in: neither of these would the Lord owne, but that they should be cast forth, and not mea­sured at all. Now wee are to pro­ceed to open the mystery of the wit­nesses.

In this verse we are to take notice of these particulars.

First, From whom these witnesses receive power to testifie against Anti­christ; that is from the Lord; I will give power, &c.

[Page 72]Secondly, The title given unto them; they are called Witnesses.

Thirdly, Their number; they are two.

Fourthly, Their office, in which they are to be imployed; they shall pro­phesie.

Fiftly, The manner and state, in which they shall officiate; that is, in sackcloth.

Sixtly, and lastly, The duration and continuance of their prophesie; and that is a thousand two hundred and three­score dayes.

The first thing, that we are to en­quire of, is who doth impower these witnesses to performe their office of prophesie; and that is the Lord him­selfe; I will give (saith the Lord) God gives what the witnesses have. The Lord doth impower them, to give forth their testimony, and none be­sides himselfe can inable them for that worke.

Now I shall first shew, who doth en­able the witnesses to prophesie: and then secondly, by what meanes he doth so enable them.

[Page 73]First, The Lord gives forth the spi­rit of propeesie, and that two wayes. First, originally from himselfe: se­condly, mediately by Christ as Media­tor.

First, The gift of prophesie cometh originally from God himselfe; he be­ing the father of lights, from whom every good gift descendeth, Jam. 1. 17. Hence it is, that those speeches are so fre­quently used in the old Testament: Heare the word of the Lord: Thus saith the Lord: and the word of the Lord came unto me, and the like. All which doth signifie, that the Prophets received their prophetical revelations from the Lord. To this purpose we may observe that phrase in Ezek. 20. 46. Son of man, set thy face toward the South, and drop thy word toward the South, and prophesie, &c. And the like speech is that of Moses; My doctrine shall drop as the raine: my speech shall distill as the dew, as the small raine upon the tender hearb, as the showers upon the grasse, Deut. 32. 2. Now from this phrase of dropping, we may argue, that both Moses and Ezekiel, had their prophesie from the Lord. For looke as the clouds, from whence raine descends [Page 74] (to mollifie the earth, and to cause grasse and flowers to spring) have not their water originally and natively in themselves, but from the Sea, and moistned places of the earth, exhal'd and drawn up by the heat of the Sun: so have not the Prophets a spirit of prophesie, whereby they of themselves are able to discover divine mystery and revelation: but it is drawne out of a full sea of that excellent know­ledge and wisdome, that is in God himselfe. Then the Prophets must of necessity receive their message origi­nally from God himselfe. But

Secondly, They receive prophesie mediatly from Christ, unto whom the Lord hath committed the whole ad­ministration of all things, concerning his Church and kingdome. And we have that passage, 1 Sam. 3. 21. The Lord revealed himselfe unto Samuel in Shi­loh, by the word of the Lord. By the word of the Lord is here meant Christ, the eternall word, by whom the Lord doth reveale himselfe, as in Joh. 1. 18. So that Christ is brought in by way of mediation, as by whom the Lord should reveale himselfe. Suitable unto [Page 75] this is that passage in Genes. 19. 24. The Lord rained upon Sodome and Gomor­rah brimstone and fire, from the Lord out of heaven. The Lord raining brimstone by the Lord is meat, that the Lord did administer judgement by Christ as Me­diator. Christ is here brought forth acting in the office of his mediator­ship: though according to his divine nature, he acts immediatly from him­selfe, without such dependance or sub­ordination: yet I say, as Mediator he receives from the father, and so com­municates what he receives unto his Saints. Thus you see from whom these Prophets receive power to pro­phesie; and that's from the Lord him­selfe. First, from God originally: Se­condly, from Christ as Mediator.

Secondly, by what meanes the Lord doth thus impower these Prophets, and that is, first, by his word. Second­ly, by his Spirit.

First, It is by the word, that these Prophets are enabled to give forth their testimony. Christs Commission to his Disciples was to preach the word, Matth. 28. 19, 20. And Christ is sayd to ride prosperously on the word of truth, [Page 76] Psal. 45. 4. John beares record of the word of God, Revel. 1. 2. The Saints were slaine for the word of God, Revel. 12. 11. This word is the sword, that pro­ceeds out of Christs mouth, Revel. 1. 16. The word being called the sword of Christ; imports, that it is full of effica­cy and power, of great force and pre­valency, discerning the thoughts, and subduing the imaginations of the heart. This is that spirituall weapon, whereby the Saints are able to encoun­ter with their enemies, and to over­come the evill one, & to testifie against Antichrist.

Secondly, by the Spirit, which gives life and power unto the word. The Gospel is called the ministration of the Spirit, 2 Cor. 3. 8. because the Spirit joynes it selfe with the word, and makes it a quickning and powerfull word. And therefore it is, that Christ saith; My words are spirit and life, Joh. 6. 63. Christs word doth not go forth as a dead thing, but as a quickning power; not as a killing letter, but as a powerfull spirit. So that the word cannot be separated from the Spirit, nor the Spirit from the word, they [Page 77] both joyntly concur and agree in one: The word is the habit or clothing of the spirit, and the spirit is the life and power of the word: by these meanes, namely, the word and spirit, are the witnesses impowered to prophesie.

Secondly, the title given unto those that testifie against Antichrist, they are called witnesses. This appellation is gi­ven to Christ, being called the faithfull witnes, Revel 1. 5. And the true witnesse, Chap. 3. 14. Likewise he was promised to be given as a witnesse to the people, Isa. 55. 4. Therefore he tells Pilate, that he came into the world, to beare wit­nesse of the truth, Joh. 18. 37. In like manner are the Saints called Witnesses, as being called forth to testifie of the will & minde of God before the world. Thus it was sayd of John Baptist, that he was sent as a witnesse of the light, Joh. 1. 7. And to him (meaning to Christ) gave all the Prophets witnesse, Act. 10. 43. The Saints that suffered for Christ, suffered for the witnesse of Jesus, Revel. 20. 4. There is one place where by the Prophet, both Christ and the Saints are brought in as joynt witnesses; where the Lord speaking of his people [Page 78] sayth; Ye are my witnesses: and signify­ing of Christ, farther saith, And my ser­vant, that I have chosen, Esa. 43. 10. So that as Christ doth receive a message from the Father, he doth truly and faithfully give forth his testimony, as appeares in Joh. 3. 32. So also the Saints that receive his word, and declare their testimony of his truth, do set to their seal, and witnesse of the truth, as it is in Jesus, and doe give forth testimony thereof before the world.

Thirdly, The number of these wit­nesses, and they are two. Some say, that there are onely two eminent persons here meant, not exceeding the number expressed. Others, that thereby are meant the two Testaments, & so make the Scripture to be the witnesse here spoken of: or else two in regard of their types, which are presented to us by paires, as Zerubbabel, and Joshua, the two anoynted ones: and Moses and Elias, that caused fire to come downe from hea­ven. Also Moses and Aaron, by whom the water in Aegypt was turned into bloud, as we shall understand more in the sequell. Or more especially, they are called two witnesses, in proportion [Page 79] to the Law, that would not take an accusation, unlesse asserted by two wit­nesses, Matth. 18. 16. So here because there shall be a sufficient testimony gi­ven forth against Antichrist, by the faithfull witnesses of Christ, they are called two, as most compleat and an­swerable to the Law, Deut. 17. 6. Thus you have their number, they are two Witnesses.

Fourthly, Their office and employ­ment follows. They Prophesie. Now in that they are stiled Witnesses, and doe Prophesie: wee are to consider two things.

• First, What we are to understand here by Prophesie.
• Secondly, What is the testimony they give forth.

By Prophesie, wee may understand three things.

First, to prophesie, it is to foretell things to come, to declare things that shall come to passe: according to that saying in Esa 42. 9. Behold former things are come to passe, and new things doe I de­clare; before they spring forth, I tell you of them. Now though this be chiefly meant of Christ, yet it is foretold by [Page 80] the Prophet, as being first revealed to him. So that prophesie is a dlvine pre­diction, or a foretelling of things to come, by a heavenly revelation.

Secondly, to prophesie, sometimes is meant of understanding the mystery of prophesie, or of such things, as are forespoken of: as to open and declare the mystery of truth from divine pro­phesies. And in this respect the Saints under the new Testament are called Prophets, 1 Cor. 14. 29. These were not so called, in relation to any divine predictions, that they could declare; but rather from that dexterity & rea­dinesse they had to interpret and open the mystery of those truths prophesied of before. From such gifts as these, were they called Prophets.

Thirdly, to Prophesie, is when belee­vers by their experience can give testi­mony of the fulfilling of prophesies. And thus those primitive Saints were sayd to prophesie; when the prophesie of Joel was fulfilled in them, and they were able by experience to testifie of the truth forespoken of: Act. 2. 16, 17. where it's sayd; I will powre out my spi­rit upon all flesh, and your sonnes and your [Page 81] daughters shall prophesie, &c. These by an allusion to the former manner of dis­covery of God to the Prophets, are said to prophesie, because by a divine reve­lation of truth, and glorious disco­very of grace upon their hearts, they could by experience say, this day is the Scripture fulfilled, and the grace of the prophesie powred forth upon us. So beholding the vision of divine grace, they are sayd to prophesie.

In each of these sences the Saints under the raigne of Antichrist, may be sayd to prophesie. First, from a spiri­tuall inspiration and glorious disco­very of heavenly things: they are able to [...]oretell, and prophesie, that Baby­lon shall fall: This is their message: and this they testifie continually. Se­condly, They by a spirituall judge­ment and apprehension of the things of God, are able to understand enigma­ticall and difficult things; and make glorious discoveries of the mysteries of truth, and also of the mysteries of Antichrist. Thirdly, in every age, ac­cording to their light and experience, they give forth a testimony, of the ful­filling of those prophesies, both of the [Page 82] raigne and ruine of Antichrist. And thus the Witnesses are said to pro­phesie.

Secondly, for the testimony that they give forth, and that is, they hold forth the truth and authoritie of Christ, against the falshood and usurpation of Antichrist. These witnesses give forth a double testimony.

• First, against the seed of the Serpent.
• Secondly, against the power of the beast.

First, they testifie against the seed of the Serpent, by holding forth the na­ture and grace of Christ; whereby he should break the head of the Serpent, as it was foretold in Gen. 3. These ac­knowledge, that Christ tooke the seed of Abraham, was clothed with our na­ture, was made flesh, and came forth in our habit and forme; became Ema­nuel, God with us, or in our flesh; but so filled with heavenly anoyntings, and so clothed with the divine nature, that he was able to subdue Satan, and to tread him under his feet, he was im­powered to breake the head of this Le­viathan, and to cast him forth into the earth. Thus the Apostle testified to the [Page 83] Romans, that the God of peace should bruise Satan under their feet, Rom. 16. 20. By yertue of that Evangelicall promise, Christ should overcome and crush the cursed seed of the Serpent. Of this the witnesses doe testisie, by holding forth Christ to be the seed of the woman: in whom dwelt the anoynting, by which all wickednesse is subdued.

Secondly, They testifie against the power of the beast: and that is, by hold­ing forth the office & dignity of Christ, against the power, government, rule, & dominion of Antichrist; for though he acknowledge verbally, that Christ hath the sole power and government in his Church, yet vertually he doth deny it; by usurping those dignities and offices to himselfe. The testimony that the Saints doe especially give out against the rule and domination of Antichrist, is of the prophesie, Priesthood, and kingdome of Christ.

First, Of the prophesie of Christ; they acknowledge Christ to be the great Pro­phet of his Church, Act. 7. 37. To be the great Doctor & teacher of his peo­ple; according to that exptession in Cant. 5. 13. His lips like L [...]es, dropping [Page 84] sweet smelling myrrb: By Christs lips are meant his divine prophesies and hea­venly teachings, by which he doth in­struct teachings, his people: his words are beau­tifull as the lilie, and odoriferous as myrrhe. Now the Saints holding forth the sufficiency and power of Christs teachings, doe overthrow the fleshly wisdome, carnall knowledge, and hu­mane teachings of Antichrist: accord­ding as the Lord hath said; I will de­stroy the wisdome of the wise, and bring to nothing the understanding of the prudent, 1 Cor. 1. 19. And the Apostle tells us in vers. 27, 28. That God hath chosen the poore, weake, and despised things of the world, to bring to nought things that were high and mighty. Hence it is, that we have that saying of the Apostle in 1 Cor. 2. 6, 7. We speake wisdome to them that are perfect, (saith he) yet not the wisdome of this world, nor of the Princes of this world, that come to nought; but we speake the wisdome of God in a mystery, &c. By them that are perfect, the Apostle meaneth, those that are of full age, that are men in understanding of di­vine mysteries: so that his preaching was wisdome to the wise: but it was [Page 85] not humane wisdome, such as the world accounted of; nor politi [...]ll wisdome of Princes; but a hidden and secret wisdome; a divine mystery of heavenly wisdome, such as the reason and understanding of carnall men can­not reach or comprehend. And thus these witnesses testifying of the pro­phesie and wisdome of Christ, doe op­pose the wisdome and understanding of Antichrist.

Secondly, They testifie of the Priest­hood of Christ: acknowledging him to be the eternall Priest of God, set over the house of God, Heb. 10. 21. And that he is a Priest after the order of Mel­chisedec, Heb. 7. 11, 12. And not after the manner of Aaron, therefore of ne­cessitie, there is a change of the Law. So that hereby they give a testimony a­gainst all the Jewish rites and ceremo­nies, that Antichrist doth set up, and enforce an observation of. And thus the Apostle doth testifie against Cir­cumcision, when he sayth; If ye be cir­cumcised, Christ shall profit you nothing: for (saith he) I testifie to every man, that is circumcised, that he is a debtor to the whole law: and Christ is become of none [Page 86] effect, &c. Gal. 5. 2, 3. That which is here said of Circumcision, is true of all other Levicicall rites: if men will Ju­daize and stick now to Mosaicall rudi­ments, Christ will be unprofitable un­to them, for they are againe enthral­led and bound to keep the whole law: and if they will be justified by such le­gall observations, then Christ shall a­vaile them nothing; they hold not the head, when they cleave to such ordi­nances. They that will againe set up the Pedigogie of Moses, and bring men under Jud [...]icall rites and ceremonies; these doe in effect deny Christ come in the flesh, and therefore are of Anti­christ; according to that Text, 1 Joh. 4. 2, 3. So that the Saints bearing wit­nesse of the Priesthood of Christ, doe oppose Antichrist in all his legall ob­servances.

Thirdly, and lastly, they testifie of the kingdome of Christ: and doe antri­bute all headship, power, rule and do­mination to Christ; they make him alone to be coput ecclesiae, the supreame head of his Church; and ridiculous is the Popes challenge to be the Ministe­riall head; whereas Christ hath not [Page 87] instituted any such image of his go­vernment. The witnesses doe acknow­ledge the whole dominion and go­vernment to be upon Christs owne shoulders, Esa. 9. 6. he alone to have the soveraigne power and authority in governing of his Church, he onely to have the supremacy of Regiment. Hereby the witnesses doe testifie against the authority, power, and domination, that Antichrist doth exercise, and a­gainst those Cannon lawes, and hu­mane institutions, that he doth set up. Great hath been then surpation of An­tichrist in this kinde, he undertakes to rule over the soules and consciences of men; one of the chiefest of all Babylons merchandizes, are the soules of men, Re­vel. 18. 13. But this practice was never tollerated by Christ. Antichrist doth rule by an earthly and humane power; accordingly we have it expressed in Revel. 17. 1, 2. That the kings of the Earth committed fornication with the whore: that is, by joyning their power with her; they give up their power to uphold her interest, for this who rish woman doth ride on the beast, vers. 7. The woman is the Antichristian state, [Page 88] riding upon the powers of the world, in the forme of a beast, unto whom the kings give their power. So that when Antichrist, and the kings of the earth have mixed and knit cheir power toge­ther, that kingdome, or that Empire, that doth uphold the power of the whore, becomes as a beast, being in­slaved to her, yeilding unto her all their strength and dominion. Then the power of States and Kingdomes, thus begotten and brought forth by spiri­tuall fornication, is but a false and whorish power, a corrupted and per­secuting power; by which meanes the idolatrous woman becomes drunken with the bloud of the Saints, and of the Martyrs of Jesus. Now the Saints giving testimony of the kingdome and dominion of Christ, doe oppose all the false and tyrannicall powers of Anti­christ. And thus we have described, what is the prophesie of the witnesse; and the testimony that they give forth.

Fistly, we are to consider the forme and state in which these witnesses pro­phesie, and that is in sackcloth. To pro­phesie in sackcloth, denotes that sad and mournfull condition of the witnesses [Page 89] under the power and raigne of Anti­christ. Thus sackcloth and mourning is set forth as a badge or signe of sad­nesse and distresse, in 2 King. 6. 30. and Amos 8. 10. This state of the wit­nesses doth hold forth unto us these three things.

First, that the witnesses give out their testimony in a poor, weak, low, and despicable way; there being in some measure the absence of the bride­groome; according to that speech of Christ, in Matth. 9. 15. When the Bride­groome shall be taken away, they shall mourn. So that the reason why the witnesses mourne, and put on sackcloth, is, be­cause in a great measure the Bride­groome is absent, and at a great di­stance, and they in a very sad, weak and meane condition; and they doe but prophesie, or foretell things to come, beholding things a far off, and not fully enjoying that glory, that they prophesie of.

Secondly, it imports, that their per­sons were under restraint and persecu­tion. The beast alwayes making warre with them, by fines, imprisonment, ba­nishment, and death; they were conti­nually [Page 90] under persecution, trouble and vexation, all the time of the raigne and dominion of Antichrist.

Thirdly, it argues, that their testi­mony was alwayes rejected, cast forth, and trampled under foot. The world hath alwayes slighted and cast off the restimony of the witnesses, as of old the Jewes did neglect the testimony of Christ, of whom it is said; No man re­ceived his testimony, Job. 3. 32. So that the [...] cannot but mourne and lament, as it were in sackcloth, when their bridegroome is in a great mea­sure absent, when their persons are re­strained, and their testimony rejected. Thus much for their state, being clo­thed in sackcloth.

Sixtly, and lastly, the duration and continuance of their prophesie: and that is a thousand two hundred and three­score dayes. In the former verse, when we opened the terme of forty two moneths (accounting th [...]ty days for a moneth, make just three yeers and a halfe) holds proportion with the terme of 1260 dayes. The Gentiles shall [...]read under foot the holy Citie forty two moneths. The witnesses shall prophesie in sack­cloth [Page 91] 1260 dayes. The woman nou­rished in the wildernesse, 1260 dayes. The terme mentioned by Daniel, A time, times, and halfe a time. The witnesses lie slaine three dayes and a halfe: all these termes of time hold one and the same proportion. So that the witnesses pro­phesying 1260 dayes, is meant, they shall prophesie the whole time of the visible raigne of Antichrist, in sack­cloth. But here we may note, that An­tichrists time is counted by moneths, which are reckoned by the course of the Moon, unconstant and changeable: and it shews forth thus much, that all the worships, formes, and actions of Antichrist are brought forth by a weak and dim light, a light borrowed from the Sun, they are workes of darknesse and of the night, wherein the Moone ruleth, Gen. 1. 16. It is not a light of the Sun, it ariseth not from Christ, it shineth not immediatly from the Lord. But on the contrary, the prophesie of the witnesses is accounted by dayes: a day is measured by the Sun, as a moneth is by the Moone; and notes, that it is a day time, more constant, more bright­some, and full of light, as appeares in [Page 92] Act. 26. 18. The true servants of Christ are brought out of darknesse into light; and are children of the day, and of the light; and therefore it is, their prophe­sie is measured out, not by moneths, but by dayes. But however the witnesses time is accounted by dayes; it holds the same proportion of time with forty two moneths; that so long as Antichrist shall raigne and domineer, so long shall the witnesses prophesie in sackcloth, con­tinually powering forth their testimo­ny against the wickednesse of the man of sin. So much for the time of the wit­nesses prophesse.

Having opened the words, give me leave now to draw forth some observa­tions from them.

First, Observe, That none can give 1 Observ: forth a testimony of Christ, but such as are impowered thereto by Christ. I will give, &c. The Lord gives what the witnesses have. Christ himselfe, the great and faithfull witnesse, saith, As the Father hath said unto me, so I speake, Joh. 12. 50. Thus we have the Apostle speaking in 1 Joh. 1. 5. This is the message which we have heard of him, and declare unto you: The servants of Christ can onely de­clare, [Page 93] what they have received of him, and that upon the surest evidence, and clearest demonstration. And hence it is, that the Apostle saith; What we have heard and seen, we declare unto you, ver. 3. So that onely those that receive from the Lord a gift, a revelation, or spiri­tuall understanding, such onely are able to give forth a testimony of Christ and of his truth. These witnesses can admonister the things of God, suitably to what they have received of the gift or measure of Christ.

Secondly, Observe, That all those that 2 Observ: bold forth the truth of Christ, opposing An­tichrist, are his witnesses: This is the ti­tle the Lord gives them here; these are my two witnesses; these testifie of me; these hold forth my truth, by declara­tion, and by profession; as if the Lord had said; these are mine; they owne me; they suffer for me; they indure the word of my patience; and I will own them for my witnesses; they bearing witnesse of my truth. Therefore every individuall Saint, that doth according to his measure and ability, either by preaching, praying, writing, or pro­fession, hold forth the power and au­thority [Page 94] of Christ, against the usurpati­on and tyranny of Antichrist, whoso­ever he be, of what quality or degree soever, the same is a witnesse of Christ, to testifie against the man of sin, that wicked one, that son of perdition.

Thirdly, Observe, That the witnesse 3 Observ: of the Saints is a sufficient testimony: They are called two witnesses, by whom a thing is confirmed and ratified. There­fore God hath not left himselfe with­out witnesse; but hath alwayes sent forth such as would have healed Baby­lon, but she refused to be healed, and repented not of her deeds, still persist­ing in her abominations. Hence it is, that the Apostle saith, God should send them strong delusions, that they should [...] beleeve a lie: that they might be dam­ned (or judged) that beleeved not the truth, but had pleasure in unrighteousnesse, 2 Thes. 2. 11, 12. That is, because of their obdurate malice and incredulity, shutting their eyes against the truth, that was sufficiently held forth by these witnesses; therefore the Lord would blinde their eyes, by a restraint of his grace, and wholly give them up to Sa­tan, to captivate their mindes, and se­duce [Page 95] their understandings, that they should beleeve lying & false doctrines, to take pleasure in unrighteousnesse, so as by their prodigious lies, and for­ged superstitions, they should mightily oppose the truth.

Fourthly, Observe, That the whole 4 Observ: been of the witnesses prophesie hath alwayes been to uphold the truth of Christ, against the falshood of antichrist. The things they prophesie shall come to passe, is, the king­dome of Christ, and the ruine of Anti­christ. The testimony they give forth, is, that the power of the anointing, in the anointed, shall subdue the seed of the Serpent; and that Christ, as Pro­phet, Priest, and King, shall overcome the wisdome, worship, and dominion of the beast. Thus they prophesie, and continually powre forth their testimo­ny, bearing witnesse unto the truth; this is their message they have to de­clare, and they make it their continu­all study and practice, faithfully to dis­charge this message and trust. Thus Christ tells Pilate; For this cause (saith he) came I into the world, to beare wit­nesse of the truth, Joh. 18. 37. This was Christs worke and businesse; and this [Page 96] is the great arrand and embassage of all his people, to beare witnesse of the truth, and to set to their scales that Christ is true: and that Antichrist is a lier, a seducer, full of untruth and un­righteousnesse.

Fiftly, Observe, Those that have been 5 Observ: most faithfull unto Christ and his truth, have been most rejected of the world. These witnesses being persecuted in their per­sons, and flighted in their testimony, they are made to mourne, and put on sackcloth. Thus it was with Christ, while he was on earth, he did as it were prophesie in sackcloth; being rejected Esa. 53. 3. and despised of men, was a man of sor­rows and griefe; his testimony was re­jected; his words contradicted; his person set at nought; and all because he did testifie of the truth. The same measure is given forth to all his faith­full servants; the true ground of all their sufferings, is the testimony they give forth, for bearing witnesse unto the truth. The soules under the Altar were slaine for the testimony that they held, Revel. 6. 9. Sackcloth and mourn­ing have been the portion of all such as witnessed the truth, in the time of [Page 97] the powerfull raigne of Antichrist.

Sixtly, and lastly, Observe, That Christ 6 Observ: hath alwayes had a people to beare witnesse of his truth, even in the saddest and darkest time of Antichrists raigne. The time of the witnesses prophesie in sackcloth, is as long as the time, as the man of sin hath to trample under the holy Citie. Though the times werenever so dark, and persecutions never so cruell, yet still there was alwayes a remnant, that were neither so farre blinded, nor so much discouraged, as to give out, as that they should withhold their wit­nesse unto the truth. When Elijah thought he had been left alone, the Lord had preserved to himselfe seven thousand, that had not bowed the knee to Baal, nor kissed him, I King. 19. 18. So all the time of the generall apostacie and defection, under the man of sin, the Lord hath reserved to himselfe, such as he hath kept from the evill of the time, that would not yeeld to the worship, nor conforme to the idolatrous cour­ses of Antichrist.

VERS. 4. Those are the two Olive trees, and the two Candlesticks standing before the God of the earth.

HAving already spoken of the au­thority, title, number, and office of these witnesses, also of the manner and duration of them in their office: now we are led to enquire who they are; of whom in this fourth verse, we have a sufficient draught and ful description.

Before I come to declare positively who these witnesses are, I shall first shew you what the various opinions of men are in this thing.

First, There are those that would have these two witnesses, to be meant of the two Testaments, which they call Law and Gospel, namely, the Scrip­tures: but this interpretation is too remote from the adequate sence and meaning of the place; for these wit­nesses are brought in as men, and per­sonated by men, that are brought in as their types, and are described by such actions that they should performe be­fore [Page 99] the world: therefore, I shall con­sent, that the Scriptures are the Testi­mony that these witnesses give forth, but not the witnesses themselves.

Secondly, Others understand the two witnesses to be meant of Godly Magi­strates, and Godly Ministers: viz. two eminent ranks of men: of the same quality as Zerubbabel and Joshua were of. Now though this interpretation doth beare some Analogie and propor­tion to the truth; the text cannot be so restrained; for those two eminent types did rather prefigure Christ, who is here brought in, as the great wit­nesse, meant by the two Olive trees, as will appeare by the sequell; there­fore if Christ be chiefly personated by Zerubbabel and Joshua, there is then no necessity to restraine the witnesses to persons of the same quality and con­dition with them.

Thirdly, Some hold that these wit­nesses are meant of two eminent and pe­culiar persons, that the Lord should raise up, for some great and speciall designe of his; to performe some mag­nificent and glorious work: and then to be bodily slaine by the Antichristi­an [Page 100] partie: but neither will this inter­pretation be congruous to the sence of the place; for the witnesses are not meant of any eminent persons, that the Lord should raise up at any one time or age of Antichrist, to give forth a testimony of the truth; but it holds forth all those that should testifie of Christ, in all the whole time of Anti­christs raigne; as was plainly shewed from the former verse.

Fourthly, and lastly, another sort doth conclude, that the witnesses can be meant of none, but of such as have suffered martyrdome, & spilt their bloud for the testimony unto the truth. I doe neither condemne, nor contradict the truth of this interpretation; for most certaine it is, that those that layed downe their lives for the profession of the name of Christ, were great and eminent witnesses of the truth; but we may not restraine these witnesses here, to be meant onely of such; because there be many that give forth large te­stimonies of Jesus Christ; and yet ne­ver suffer naturall death for so doing. Besides the slaying of the witnesses, is not meant of a corporiall and bodily [Page 101] slaying, but of a mysticall; and of such a slaying that many shall suffer, that never come to lay downe their lives for Christ; as we shall come to see more fully by the consequent of our dis­course.

Now to declare positively and plain­ly, who are the two witnesses here meant, and they are Christ, and his Saints; who make up but one spirituall body; and though they may be distinguished as head and members; yet cannot be seperated, no more then the branch from the vine. Now that Christ and his Saints are here meant will be mani­fest by the description, that the Text it selfe makes of them.

It will be necessary for the opening of these words, to shew;

First, Who is meant by the two Olive trees.

Secondly, Who is signified by the two Candlesticks.

Thirdly, Why they are called two. Fourthly, How Christ can be here meant.

[Page 102]If the question be asked; who are the two Olive trees? The answer may be made from Zach. 4. from whence the description of these witnesses is fetcht: These are the two anointed ones, &c. That Christ is here meant by the two Olive branches, will appeare by their descrip­tion in these particulars.

First, These two Olive trees are sayd to be placed on the right side, and on the left side of the Candlestick, Zach. 4. 11. This represen [...]s us with Christ, with both the armes of his two natures embracing, comforting, and blessing of his people.

First, Christ, as taking our nature, fulfilling all righteousnesse, suffering temptations, dying upon the Crosse, herein discovers himselfe to be a sui­table Mediator, a compassionate high Priest, and a comfortable Saviour to sinning soules. And thus Christ is the Olive branch on the left side of the Can­dlesticke.

Secondly, Christ, as being filled with the fulnesse of God, clothed with righ­teousnesse, compleat in grace, anoin­ted with the spirit; and as a head gi­ving downe an influence into all the [Page 103] parts and members; and as the root sending forth vertue and life into all the branches: alwayes communicating of his sulnesse and redundancy of di­vine grace into the hearts of his peo­ple; whereby he doth fill them with righteousnesse, love, and peace: hereby he is as the Olive tree on the right side of the Candlesticke. Suitable unto this is that phrase in Cant. 2.6. His left hand is under my head; and his right hand doth embrace me. As if the Church had sayd; Christ, my beloved, doth comfort, esta­blish, and refresh mee with both the armes of his two natures.

Secondly, These two olive trees, are said to emptie the golden oyle out of themselves, Zach. 4. 12. Now it is to much for men, of what ranke or qua­lity soever; to emptie oyle out of them­selves; for all men, the best of men, all as meer men take oyle into themselves. Its onely Christ, the true branch, that springeth out of the everlasting root, that by a continuall flowing and issu­ing forth of spirituall life and grace, doth abundantly supply all his peo­ple. When the Angel asked Zachary, saying; What seest thou? he answered, [Page 104] I beheld a Candlestick all of gold, with a bowle upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, &c. Zach. 4. 2. The Candlestick was a chiefe utensill in the Temple, which doth represent unto us the mysticall Candlestick of the Church; the bowle above it, is meant of Christ, who hath received all fullnesse of the spirit from their Father, signified by the oyle, which being pressed out of the true olive tree, as a most lively spring doth issue forth its streames unto all his Saints. The se­ven lamps, or powerfull operations of his Spirits, in life and spirituall moti­on, doth give it selfe forth by the seven pipes, or severall dispensations to all his members. Thus Christ is the fat Olive tree, that empties forth the oyle of divine grace, into the Candlestick, viz. his Church.

Thirdly, These are described to be, the two anointed ones of God: Zach. 4. 14. These two anointed ones are called in the Hebrew, the sonnes of oyle; because it [...] was the custome of the Jewes to anoint three sorts of men, viz. Prophets, Priests, and Kings; These here in the ext are meant of Zerubbabel, and Jo­sbua, [Page 105] who were but types of Christ, and of those that the Lord should make his anointed ones.

First, Zerubbabel was a chief Gover­nour and head in Israel: the first that was carried away captive into Babylon; and one of the first that returned; and was one of the chiefe rebuilders of the Temple; as appeares Ezra 4. 2. His hands laid the first stone, and the last stone in that edifice or building. Here­by is represented unto us Christ the chiefe head and governour of his peo­ple: first carried captive into spirituall Babylon, and first returning, working his owne deliverance, and the first re­pairer of his Church or new Jerusalem, whose hand shall at length finish the Temple of God.

Secondly, Joshua the high Priest, was the other anointed one: upon whose head was a fair Mitre, or Priestly ornament; unto whom was promised, that he should judge the Lords house, and keep his Courts: that the Lords would put the whole ministry and service of his house and Temple into his hand. All this doth but povnt out Christ; for saith the Lord in Zach. 4. 8. Behold I [Page 106] will send forth my servant the Branch: a frequent appellation given to the Messias; who was to be that eminent high Priest over the house of God, that the whole government and ministrati­on of all things should be in the hand of Christ, and that himselfe should con­tinually minister in the holy things of God. Then without question, Zerub­babel, the chiefe governour, and Joshua the high Priest; these anointed ones, were eminent types of Christ, who was the anointed King and Priest over his Church; into whose hands, God hath put the judgement and administration of all things.

Fourthly, and lastly, These two olive trees are said to stand by the Lord of the whole earth. Now there is none that stands by the Lord of the whole earth but Christ himselfe; as appeares by that place, Dan. 10. 21. The Lord speaking by an Angel to Daniel, saith; I will shew thee, that which is noted in the Scripture of truth: and there was none that boldeth with me (or strengtheneth himselfe) in these things, but Michael your Prince. The Lord had threatened to fight with the Prince of Persia; and therefore saith to [Page 107] Daniel, I will shew thee, that which is noted in the Scripture of truth: this be­ing a figurative speech, doth mean the determinate counsell and minde of God: and that none strengtheneth himselfe, but Michael the Prince: as if he had said: There is no humane force or power whereby I will sustaine my selfe, but by Michael, the Archan­gel, Jesus Christ, the Prince, Leader, and chiefe Conductor of his people.

To stand by the Lord of the whole earth, notes these four things.

First, Dignity and honour, that is pe­culiar onely to Christ; according to that of the Apostle, where he saith; God hath exalted him, and given him a name [...] above every name, Phil. 2. 9. Christ in taking our nature made himselfe of no reputation, or as the word signifieth, he evacuated himselfe, he did as it were exhaust and draw himselfe dry, denud­ing and stripping himselfe of all his glory: but now in his exaltation, standing before the Lord, his excellen­cy and glory doth shine forth.

Secondly, It notes power and strength; for to stand before the Lord, is all one with sitting at Gods right hand, men­tioned, [Page 108] Heb. 10. 11. Gods right hand in Scripture is taken Metonymically for strength, whereby Christ is enabled to uphold and protect his people; and to dissipate and scatter all his enemies; as having all things subjected under his feet. Hence it is said, He standeth be­fore the God of the earth. God is called the God of heaven, Dan. 2. 18. Here he is called the God of the carth: noteing, that though Antichrist seemeth to bear all the sway in the world, yet Christ hath the rule and world, yet Christ hath rule and power of things in the earth, and he rules in the king­domes of men, and that he interposeth and meddles in all secular affaires, in order to his owne kingdome, and to the preservation of his owne people.

Thirdly, It notes the actuall admi­nistration of the kingdome of God, to be put into the hands of Christ; for the Father hath loved him, put all things into his hand, Joh. 3. 35. And in respect of the dispensatory part of the kingdome of God, the Father judgeth no man, but hath committed all judgement to the Son, John. 5. 22. And hath appoin­ted him over his owne house, Heb. 2. 8. [Page 109] So that Christ by standing before the Lord, is impowered to subject the hearts of men to himselfe, capti­vating the thoughts and imaginati­ons of his people, to counsell and direct, to govern and protect them: and also to tread upon the necke and power of his adversries, confounding their plots, and destroying of their persons.

Fourthly, To stand before the Lord of the whole earth, acceptation and delight, to be as it were alwayes in the eye and heart of God; and this priviledge is eminently attributed to Christ, in Prov. 8. 22, 23, 24, &c. The Lord Possessed me in the beginning of his way, before his workes of old: the phrase of beginning is put for eternity, a parte ame, as we say, as if Christ should have said, even from eternity, before the cre­ation of the world, I was my fathers darling: for when he made the heavens, girded the sea and gave the unresistible de­cree; that it should keepe it's bounds: I was as one brought up with him, I was as a child with the father: I was daily his delight. The Hebrew word is in the plurall [...] number, delights; intimating that Christ [Page 110] was the greatest delights of the father; he was variety of delights unto him: in so much that while God was ma­king of the world, he took such de­light in him, that he made all things by him: that is, he made all things, as bearing some analogy or proportion of him: So that every creature hath some Character, some inscription or shadow of his excellency upon it. Againe, he addeth; I was alwayes rejoy­cing before him. In the Hebrew it is, sporting greatly: the phrase being a me­taphor, or simile, taken from little children that sport and play before their parents: Thus Christ is alwayes standing before the Lord, being his con­tinuall delight, his joy and rejoy­cing; as alwayes in his eye and fa­vour.

Thus we see plainly, who is meant by the two olive trees; namely, Christ, who standeth on the right side, and on the left side of the Candlestick, empty­ing oyle out of himselfe, being the a­nointed one of God, standing by the Lord of the whole earth. Now it fol­loweth that we shew who are meant by the two Candlesticks.

[Page 111]The two Candlesticks doe represent unto us the Saints and servants of Christ, the whole number of Churches and beleevers; and this will appeare if we consider some particulars in rela­tion to these Candlesticks.

First, These receive oyle into them­selves; as the olive trees doe emptie oyle out of themselves; so the Candle­sticks receive in oyle into themselves As it was said of Aaron, that the oynt­ment powered upon his head, ran downe to the skirts of his garment, Psal. 133. 2. Alluding to that fragrant oyntment made of so many precious ingredients, mentioned Exod. 30. 23. So Christ being filled with heavenly and divine anointings, that all his members receive of his fulnesse, Joh. 1. 16. They receive an unction from the bo­ly One, I Joh. 2. 20. There is in Christ, plenitudo redundantie, a fulness of redun­dancy, and everlasting spring of heaven­ly grace, continually flowing, forth upon all his people, whereby they are filled with the fullnesse of God, Eph. 3. 19. and are replenished with a perfect sup­ply of light and life. Thus the Saints are made the anointed ones of God, [Page 112] [...] [Page 113] [...] [Page 112] by receiving the golden oyle into themselves: though it be true, they re­ceive it, as it were, at second hand, as through a Mediator; Christ having first received of his father, all fullnesse of divine grace, doth abundantly com­municate to all that are his.

Secondly, These Candlesticks were sayd to be made of pure gold, Revel. 1. 12. According to the description we finde in Exod. 25. 31. which denotes the purity and righteousnesse of the Saints. Christ himselfe is sayd to be a head of gold, Cant. 5. 10. Suitable un­to the head are all the members. The righteousnesse and sanctity of belee­vers, doth much excell the excellency and righteousnesse: of the first Adam: even as gold doth excell other mettals. Gold is the most solid, pure, and du­rable mettall of all other: by which is represented, the sound, pure, and ever­lasting grace & holinesse of the Saints: they are not made up of drosse or any earthly excellency of the first Adam: but of the pure and undefiled, of the precious and permanent, of the divine and heavenly nature and righteousness of Jesus Christ.

[Page 113]Thirdly, These Candlesticks, are meant of the Churches and Saints of God; in as much as Christ is sayd to walke and appeare in the middest of them, Revel. 1. 13. Christ by his di­vine. presence with his Saints, doth teach, guide, and uphold them: and by his wisdome, providence and power, doth mightily preserve them, in the middest of feares and dangers. As the Candlestick of it selfe, is not sufficient to give forth light; no more can the Saints shine forth in heavenly bright­nesse, but as they receive all their light and shine from Christ, who is to them as oyle to the lampe, and by his owne spirit, life, and light, doth cause them to shine forth in spirituall happinesse and glory.

Fourthly, and lastly, the Saints as Candlesticks hold forth the light and glory of God, before the men of the world. Thus the Apostle doth exhort the Philippians, that by sincerity and holinesse, they would shine forth as lights, among the perverse sonnes of men; and therefore saith; That ye may be blamelesse and harmlesse, the Sonnes of God, without rebuke in the middest of a [Page 114] crooked and perverse Nation; among whom ye shine as light. John Baptist was sayd to beare witnesse of the light, Joh. 1. 7. And therefore called a burning and a shining light, Joh. 5. 35. His doctrine was as a fire burning; and his conversation as a light shining among all those he was conversant with; alwayes giving forth an ample testimony of Christ, bearing witnesse, that he was the true light, enlightening all, that by him should come into the world.

Thus we see who are meant by the two Candlesticks, the Saints of the most high, who receive oyle into them­selves, and as gold, they appeare in righteousnesse, being by Christs pre­sence continually fed with the con­stant supply of grace, whereby they shine forth as glorious lights, alwayes being ready to give forth a testimony of the grace and truth of Christ, before the men of the world.

In the third place, having shewed, that Christ the great and faithfull wit­nesse, is resembled by the two olive trees, emptying oyle out of himselfe into the Churches; signified by two Candle­sticks, whereby they become the anoin­ted [Page 115] ones of God, standing before the Lord of the whole earth, and beare witnesse unto the truth. Now it next followeth, that we shew, why they are called two olive trees; and two Candle­sticks. But first, why Christ is called two olive trees. And that's in two re­spects.

• First, From his two fold nature.
• Secondly, From his two fold dispen­sation.

First, Christ is called two olive trees, in respect of his twofold nature; name­ly, his humane, and divine.

First, Christ according to his huma­nity, tooke on him the very ranke na­ture and quality of men; as the Apostle testifieth, that he tooke the forme of a servant, and was sound, [...], in the similitude and shape of men: subject to mans passions, and every way a right man, fin onely excepted: and hence it was, that he was called, holy, harmlesse, and separate from sinners, 1 Pet. 1. 19. The Apostle re­lates to the Paschall Lamb, which was so conditioned; it was behovefull, that Christ should be man, and also that he should be perfectly holy and [Page 116] righteous, and so become a competent and fitting Saviour for sinning soules, and lost sinners. It was most requisite, that t here should be some suitable ana­logy and proportion between him, that lost all, & him that recover'd all: that as Adam was of the earth; so Christ also should take upon him the same forme, that so ou [...] nature might suffer in him, and he by his death should offer up a sufficient sacrifice, to make a full expiation and satisfaction for his people, in respect of sin past, present, and to come; from the guilt and hainousnesse whereof, the Saints being wholly acquitted and free'd, their soules may be comforted and re­freshed.

Secondly, Christ according to his divine nature is God, the onely begot­ten, the image of the Father, the alti­tude and summity of all blessednesse and glory. In this respect, he is the Summum benum, the chiefe and sove­raigne good, the top of all felicity and happinesse. Christ is that fountaine, from whence all goodnesse flows, and the ultimate and last end, unto which all things tend: for by him, and for him, [Page 117] of him, and through him, and to him are all things, Rom. 11. 36. And God tells Moses, that his Name is in him, Exod. 23. 20. Gods name is God himselfe; for God's name and attributes are his very essence: So that Christ according to his divine nature, is full of all ex­cellency and perfection: he is the be­ginning and the ending, the Alpha and Omega; he is the good and the end con­centring in one: he is most compleat in himselfe, and hath the fullnesse of all things. So that as the soule lookes upon Christ in flesh, as one most suita­ble for a Mediator: so here beholding his divine nature sees an alsufficiency of fullnesse to make a glorious supply of all wants and defects whatsoever. Christ in his debasements is a familiar object for our faith, being Emmanuel, or God in our flesh; so in the bright­nesse of his fathers image and glory he becomes all blessednesse and satis­faction to our soules. The soule eye­ing that most absolute, universall, and comprehensive goodnesse, that is in Christ, can be contented to fit downe and acquiesse in his absolute perfecti­on and fulnesse: and say with David, [Page 118] I shall be satisfied, when I awake with his likenesse or image, Psal. 17. 15.

Having shewed how Christ resem­bleth the two olive trees, in his two na­tures. The first as man, appearing in our form and fashion, as a familiar ob­ject to our weaknesse. And secondly, as God, the fulnesse and perfection of all things, and so yeelding everlasting satisfaction. Now we come in the se­cond place to shew also how Christ is represented hereby, in respect of his twofold dispensation.

First, By what Christ hath wrought for us in his person.

Secondly, By what Christ works in us by his Spirit.

First, we have that dispensation of Christ's, manifested, by what he hath wrought for us in his person. Christ was God manifest in the flesh, clothed in our nature, became Emanuel, and dwelt among us. The Apostle saith in Gal. 4. 4. That when the fulnesse of time was come, God sent his Son, made of a wo­man, under the law. The time designed and appointed of God, is called, the fulnesse of time: God sent his Son, out of himselfe, out of his owne essence and [Page 119] glory: made of a woman, without the concurrence of a man, that the seede of the woman might breake the Ser­pents head, according to the promise made in Gen. 3. 15. Also he was made under the Law: he observed the Law, and made himselfe wholly subject thereunto. He was in all things obe­dient, that he might fulfill all righte­ousnesse, by submitting to every ordi­nance of God. Christ alwayes went about doing of good, as preaching the kingdome of God, and working of miracles: both miranda and miracul [...] were wrought by him, to confirme his doctrine that he delivered. Now in all these things he gave forth a testimony of the wisedome, power, and goodnesse of his father, before the world. This was the time of Christs prophesie in sackcloth; being in much sorrow and sadnesse, often tempted by Satan, al­wayes opposed by the Scribes and Pha­risees; and having finished his testimo­ny, suffered the death of the crosse. And as for the time of Christs bearing witnesse, was by computation (from the time of his inauguration or instal­ment into his office, mentioned, Luk. 3. [Page 120] 23. unto the time of his death) the same terme of time, that here the wit­nesses are said to prophesie, namely, three yeares and a halfe. This is one testimony that Christ gives forth, by those transactions passed on him, and by all those works wrought by him, whereby he did worke salvation for all his people, in his owne person. The whole compendium and perfect draught of our salvation, is effectually drawne forth by Christ.

Secondly, Christ doth not onely give forth his testimony, by what himselfe doth in his person for us, but also by that frame, that by his Spirit he work­eth in us. Christ no sooner lays downe his fleshly and visible appearance to the world, but he appeares in a more spirituall and invisible way unto his Disciples; supplying his corporall absence, by his spirituall presence. So that as his first dispensation was by his fleshly appearance; in like manner his second dispensation is his spiritu­all presence; according to his pro­mise, that when he should depart, he would send the Comforter, Joh. 16. 7. The Spirit doth testifie of the same [Page 121] things that Christ in his person did, but in a more invisible and spirituall way; for saith Christ, The spirit shall take of mine, and shew it unto you, Joh. 16. 15. Now that visible testimony that Christ gave forth in his flesh, by his preaching and miracles, &c. was more externall, darke, and in figure, then his spirituall appearance and invisible o­perations in the soules of his people; for by his casting forth Devills, open­ing the eyes of the blinde, and healing the sicke, and the like: he did by such outward external prefigurations shew, what he would doe by his Spirit, by cleansing, enlightening, and healing of his people; by the inward working of his power, spirit, and righteousnesse. The salvatiō that Christ hath wrought outwardly, the same he works in ward­ly, by the reall operation of his Spirit in the hearts of his people. Hence the Apostle saith; Christ is formed in us, Gal. 4. 19. The life and death, the workes and image of Christ are set up and formed in the hearts of beleevers. Thus we see, that Christ gives forth a testimony in spirit, as well as in flesh, and in his spirituall presence, as well [Page 122] as in his fleshly appearance.

Thus we have the ground why Christ is called two olive trees. First, in respect of his two natures, divine and humane: Secondly, in relation to his twofold dispensation, the one in flesh, the other in spirit. Now it followeth, that we shew, why Saints are called two Candle­sticks. The grounds are two.

First, Because they consisted both of Jewes and Gentiles; whereas mention is made but of one Candlefticke in Zach. 4. because it signified the Jewes onely, by whom was represented the great Congregation of Saints. But here the Churches of Christ being made up of Jew and Gentile, of the Circumcision and uncircumcision, they are called two. And thus the whole compleat number of Saints and Churches were mentioned Chap. 1. But I doe not conceive this to be the maine reason, therefore consi­der:

Secondly, The Saints receive, and consequently give forth a double testi­mony: the one as it were, fleshly, low, and earthly; the other more spirituall and heavenly. Suitable to the state, [Page 123] condition, frame, and dispensation, that Saints are under; accordingly they hold forth a testimony of Christ. In respect of the Corinthians weaknesse, the Apostle tells them they were car­nall, and as babes in Christ: and of him­selfe he saith, in respect of his divine visions and revelations, that he was in the third heaven or Paradise of God. Now concerning this twofold witness or testimony, we have it fully expressed and set forth in 1 Joh. 5. 7, 8. For there that beare record in hearen, the Father, the Word, and the Spirit; and these three are one: And there are three that beare witnesse in earth; the Spirit, and the Water, and the Bloud: and these three agree in one. Now by beaven and earth, we are to understand of the state of the Saints, in their severall conditions and stations; either carnall and fleshly, or spirituall and heavenly. We shall take notice thereof distinctly.

First, the witnesse or testimony in earth, presents us with the coming of Christ in flesh, who came by water and bloud. The water and bloud that issued out of Christs side, Joh. 19. did answer to the legall washings and sa­crifices [Page 124] of the Jewes, the one by water, the other by bloud. Hereby is signified, first, Sanctification, or the spirituall washing the silth and uncleannesse of sinne, as with water: Secondly, Justifi­cation, whereby the heart of a Saint comes to be freed from the guilt and charge of sin; and this is, as by bloud. Now as Saints eyeing Christ coming by water and bloud, they apprehend him to be a sufficient and comfortable Sa­viour, justifying of their persons, sanc­tifying of their natures: and so are sa­tisfied in cōscience in respect of Christs full expiation of, and satisfaction for sin. Now the Spirit comes in, and gives its testimony unto these: for it's sayd, these agree in one. The Spirit doth give forth a testimony, thorow justification and sanctification, thus represented by bloud and water. Now this is called the testimony in earth, as being weake and low in comparison, of that which is far more spirituall and heavenly. The Saints under this dispensation and state, give forth a suitable testimo­ny; these are able to testifie of the par­don of sin, of the appeasing of the con­science, and of reconciliation; and also [Page 125] against the power of sin, the accusation of Satan, and the condemnation of the Law, &c. This here is called the testi­mony in earth, as being weak, and low, in respect of the other: this is the first testimony, that the Saints receive, and consequently that they give forth be­fore the world.

Secondly, we have a testimony in hea­ven, or a more divine and heavenly witnesse: and this is the immediate and single witnesse of the Spirit, that the Apostle doth intimate, saying, The spirit it selfe beareth witnesse with our spi­rits, &c. Rom. 8. 16. The Spirit doth seale adoption upon our hearts, by witnessing to our spirits, or with our spi­rits, our spirits being renewed, and witnessing to the truth of God: his spi­rit doth concur and agree with our spirits in the same testimony. Now the Father, Word, and Spirit, that beare this heavenly record, are not said to agree in one; but they are one: they are one in essence and nature, but distinct in o­peration and discovery. The father is the originall and fountaine of blessed­nesse, and therefore called the father of lights, Jam. 1. 17. As being the root of [Page 126] all wisdome and knowledge, and eve­ry other good thing. The Son is the very forme and appearance of divine excellency; and therefore called the image of the invisible God, Col. 1. 15. for in him we behold the glory of God, as in a glasse or image, which in it selfe is invisible and undiscernable. The Spirit is that, which doth make an irra­diation or discovery of the Father and Son. The spirit of truth (saith Christ) shall testifie of me, Joh. 15. 26. Now these three are one in essence and being, they goe forth together in one; they give a single and pure testimony, immediatly, and without any medium coming be­tween. To this purpose observe a pas­sage spoken by Christ, when he saith; If any man love me, he will keepe my words; and my father will love him; and we will come unto him, and make our abode with him, Joh. 14. 23. But how is it, that both the Father and the Son will come to abide and lodge in the cottage of the beleevers heart, that is onely by the sending forth the spirit, that Christ had promised as a Comsorter, which was to be the Chariot of the Son and of the Father in one: Here is the Trinity in [Page 127] unity, viz. the Father and Son, both coming forth in the Spirit, and dwel­ling in the hearts of his people. Now this testimony of the Father and the Son, and Spirit in One, is that divine and heavenly record, that gives a sure evidence or evident assurance unto the heart, of the riches and glory of God, the love and goodnesse of Christ, the light and truth of the Spirit, whereby the soule of a beleever is made to sit downe in heavenly places with Christ, and rejoyce in a pleorophery, or full assurance of faith, to triumph in the evidence of divine love, to be satisfied in the true image of righteousnesse and heavenly life, engraven in the heart. Now accordingly, as the Saints re­ceive in this testimony; so they demon­strate the same before the world, as be­ing alwayes ready to give forth, what ever they receive from the Lord. Such as have received this heavenly witnesse, are able to give out a far more glori­ous testimony of the truth and glory of God, then those that have received the former earthly testimony; even as the Disciples were more enlarged by the testimony of the Spirit, then they [Page 128] wereby their being present with Christ in the flesh.

Thus we perceive the ground, why the Saints are called two Candlesticks. First, because they consisted of Jewes and Gentiles. Secondly, because they receive, and consequently give forth a twofold testimony; the first earthly; the second heavenly. Now lastly, we are to enquire, how Christ intimated here, by the two olive trees, should be joyned with the two Candlesticks, and brought in as a witnesse in sackcloth in the severall ages and times of the raigne of Antichrist? and seeing that all this hath been done since Christ left the earth. Unto which I answer.

First, Christ and his Saints make but one compleat body, are joyned as head and members, being knit together by one Spirit. This the Apostle doth af­firme in 1 Cor. 12. 12. For as the body is one, and hath many members; and all the members of that one body being many, are one body; so is Christ; for by one spirit, we are baptized into one body. As it is in the naturall body, so it is in the spirituall, which consisteth of diverse members, and they of different offices and opera­tions: [Page 129] yet they make but one body. The Church is called the fulnesse of his body, that filleth all in all, Ephes. 1. 23. as Christ is the fulnesse of all spirituall supply unto his Saints; so his Saints are the fulness of his body: both would be defective, and as it were mai [...]d, if they were seperated or disunited one from the other. Now in as much as Christ and his S [...]i [...]ts make but one, and both make up but one body: Hence it is, that the testimony of the Saints is attributed to Christ, he being joyned with them in prophesie, even in the dayes of Antichrists [...]igne.

Secondly, though Christ be abs [...]nt in body, yet is present in spirit, and by his spirit doth abide with his people continually, and [...]ble them to pro­phesie. Christ himselfe gave forth n [...] other testimony, then that he received from the Father: for [...] [...] of my selfe doe [...] as I [...] John. 5. 30. Even so the S [...]i [...]ts, [...] cannot beare witnesse unto the truth, bat as they are enabled thereunto by the spirit of truth. That which we have seen and heard (saith the Apostle) de­clare we unto you &c. And this is [...], [Page 130] which we have heard of him, 1 Joh. 1. 3. 5. So that the Saints receive their message and testimony from the spirit of Christ, and accordingly they pro­phesse. And in this respect Christ may also be sayd to prophesie in these lat­ter times.

Thirdly, the testimony of Christ and his Saints is one and the same. The Saints of old gave forth their testimo­ny in their appointed times and sea­sons, they did beare witnesse to the truth of God, against the same spirit of wickednesse, that was acted in their dayes, even as the witnesses in sack­cloth have done under the powerfull raigne of the beast. Thus did Mordicay and the Jewes testifie against the pride & cruelty of Hammon. Thus did Christ himselfe, when he was present upon earth, testifie against the hypocrisie and wickednesse of the Scribes and Phari­sees. And thus hath the Saints in all the dayes and ages of the man of sin, given forth a faithful testimony for the truth of Christ, opposing the falshood and deceit of all the wayes of the man of sin. Thus we see, that the very testi­mony of the Saints, is the testimony of [Page 131] Christ, it's Christs cause and quarrell they are engaged in: well therefore may Christ be brought in and joyned with the witnesses here.

Fourthly, and lastly, Christ doth not performe this here spoken of him, in his person, but in his members, 'tis not Christ immediatly, and by himselfe; but mediatly, and by his Saints: It's Christ mystically, that is alwayes op­posing of Antichrist. Suitable unto this is that passage in 1 Pet. 3. 19, 20. speak­ing of Christ, saith; That he went by the spirit, and preached unto those spirits now in prison; having been disobedient unto the word of God, and despised his long-suffer­ing in the dayes of Noah, while the Arke was preparing. Here that which Noah a Preacher of righteousnesse did, is attri­buted unto Christ, because Noah was but instrumentall in the businesse, it was Christ in the spirit, that put him­selfe forth in, and through Noah. In like manner it was sayd, that whatso­ever the prisoners did in the prison, Joseph was the doer of it, Gen. 39. 22. because they did it by warrant & leave from him, or by his dictation & com­mandement. Just so Christ is sayd to [Page 132] prophesie all the dayes of Antichrist, because his people receive their com­mission and power from him, as mana­ging of his cause and quarrell. It is sayd in vers. 8. that Christ was cruci­fied in Egypt and in Sodome: which can­not be meant of Christ's person; be­cause he was crucified at Jerusalem; but it's meant of Christ in his people: his Saints being overcome and killed in spirituall Egypt and Sodome. So that we s [...]e plainly, that the testimony, that these witnesses give forth, is Christ's testimony: it's Christ in his Saints, it's the power of the most high one in his people. In these respects Christ is brought in; as having a share in this prophesie, under the powerfull raigne of the beast.

From this whole verse thus opened, take this one observation; That all and Observ: every one of the Saints are Gods witnesses. The witnesses here meant, cannot be onely appropriated to Magistrates and Ministers, or to any two eminent per­sons, neither are they to be restrained to those onely that suffered martyr­dome in their bodies, but of all Saints, of ev [...]ry individuall Saint, of what [Page 133] quality or degree soever, that gives forth a testimony of the truth of Christ, all that doe according to their mea­sures and abilities continually oppose the wayes and devices of Antichrist. Christ the great and faithfull witnesse, as the olive tre [...] doth powre out his oyle of divine spirit, into the C [...]ndlesticks of his people, whereby they are enabled to shine as lights, in the middest o [...] all the perverse generations of men, and among ali the gain sayers of the truth. The Prophe [...] testifieth, that the Lord will sinite the earth with the [...]o [...] of his mouth: and with the breath of his lips will destroy the wicked, Esa. 11. 4. The Saints of the most high have the everlasting word of God, abiding and dwelling in their hears: and as they hold forth the testimony thereof, they are the very lips and breath of the Lord whereby [...]e bruiseth his enemies, and b [...]eaks [...]h [...]n in pieces. The Apostle doth affi [...]e, that Antichrist shall be destroyed by the brightnesse of Christs coming, 2 Th [...]s. 2. 8. Now what is the brightnesse of Christ [...] coming? but his glo [...]ion rayes and bright b [...]m [...]s, of heavenly di [...]co­veries of light and truth, that he shine: [Page 134] forth withall, through his people. The word [...], signifies to consume by degrees, to wast a thing by little and little, untill it be consumed, and come to nothing. So shall the dissolution of Antichrist be by degrees, by little and little, even as the Lord shall be pleased to encrease and double his Spirit upon his people, whereby they are enabled to testifie against the beast & his image: against the false Prophet and the decei­ver: and thus by degrees shall the man of sin be destroyed. Now we perceive, that it's not onely for the wise and learned: neither for the great and mighty ones, to testifie of Christ, or that they are those by whom Anti­christ should be destroyed: but its for Saints of all degrees, for every mem­ber, how poore, how meane soever, that have received of that holy oyle from Christ, the true olive tree, that shines forth, with the glorious testimo­ny of Christ; I say, every such one is a Prophet, and witnesse of the Lord. Then all those poor, low, and despised ones, that have according to their measures and attainments, given forth their testimony for Christ & his truth: [Page 135] against Antichrist, and his falshood, all the times of persecution, as it were in the wildernesse, and in sackcloth; these I say, are the witnesses here spoken of; these are the two Candlesticks, who re­ceive a full supply from the two olive branches; these stand before the Lord of the whole earth, holding forth the word of truth, and the testimony of Je­sus, in opposition to the man of sin, that wicked one, that son of perditi­on. Such honour have all his Saints, though in the wildernesse, and clothed with sackcloth, though under much persecution and trouble; yet these are the Candlesticks of the Lord, set by the true olive tree, Jesus Christ, receive of his oyle into themselves, they together with Christ stand before the Lord of the whole earth, and shine as lights in the world. So much for the discovery of whom is meant by the two witnes­ses. It followeth.

VERS. 5. And if any man hurt them, fire pro­ceedeth out of their mouth, and de­voureth their enemies: and if any man will hurt them, he must in this manner be killed.

HAving made a large description of the witnesses, declaring who they are, and what their businesse. Now we come to shew, how they are impowered to deale with their adver­saries; whereby we perceive the power­full effects of their prophesie: If any man will hurt them, fire proceedeth out of their mouths, &c.

In this verse consider, first the ha [...]m­ful carriage of the adversaries towards the witnesses: If any man hurt them. Se­condly, the means of defence or oppo­sition made by the witnesses towards their adversaries; fire proceedeth out of their mouths, &c.

First, the deportment of the adver­sary, and that is expressed hypotheti­cally or conditionally; If any man &c. whereby a certainty is affirmed. This [Page 137] indefinite speech doth not imply, that it should be a rare thing for men thus to doe, but rather a certainty of pun­ishment should be inflicted upon all those that should any way oppose these two faithfull witnesses. If any man hurt them, &c. It cannot be meant, as though few should hurt or injure them; but rather that there should be no excepti­on of persons amongst any that should hurt them; none should goe unpunish­ed for any exterior adjuncts or quali­ties whatsoever, let them be of any kinde, ranke, or degree, they should suffer for their violence offered to them. The certainty of the enemies opposing the witnesses is held forth by the doubling of the phrase. So Joseph tells Pharaoh, that by the doubling of his dream, the thing was established, Gen. 41. 32. But how are these witnesses hurt by their enemies?

First, by restraining of their persons, by persecution, imprisonment, banish­ment, and the like. It hath been the practice of the beast, continually to make war with the Saints, with those that keep the commandments of God, and have the testimony of Jesus, Revel. 11 17.

[Page 138]Secondly, by rejecting their testimo­ny: the enemy doth not onely go about to hinder the course of their testimo­ny; but also to turne the truth they hold forth into a lye: Hence it is said, that the beast opened his mouth in blas­phemy, against God, his name, Tabernacle, and people, Revel. 13. 6. Now to blas­pheme, is to speak evill, to revile and re­proach the testimony of the Saints; to bring some blot upon the truth they stand to maintaine. Thus we see how certaine it is, that the enemies will op­pose and hinder the witnesses in the course of their prophesie. And as cer­taine it is, that the enemies shall suffer for this their attempt.

Secondly, the meanes by which the witnesses do oppose their adversaries: fire proceedeth out of their mouths to devour their enemies. As before we had a de­scription of the witnesses, by the two a­nointed ones, relating to Zerubbabel and Joshua: so here we have their actions declared, by an allusion unto Moses and Elias, both which were revenged for wrong done upon their enemies by fire from heaven. Thus you may read in Numb. 16. 35. That when Korah, and [Page 139] the rest of his company did rise up in rebellion against Moses, fire comes from heaven, & destroys those two hundred and fifty chiefe men of the Congregati­on of Israel. Also of Elias, you have it related 2 Kings 1. 10, 11. That when Ahaziah sent two captains, with their fifties, to apprehend the Prophet; [...]ire cometh downe from the Lord, and destroys both the Captaines and their fifties. So here the witnesses are said to command fire to consume their enemies.

This cannot be meant of a materiall, but of a mysticall fire, that the witnes­ses do thus breath out of their mouths. It is the word of their testimony that doth consume and destroy their adver­saries; it is this fire that doth constant­ly torment and devour them. Thus we have the word often called fire in Scripture, Jere. 23. 29. Is not my word like fire, saith the Lord? And we have the Lord telling the Prophet, that he would make his word as fire, and the peo­ple wood, and it should devour them, Jer. 5. 14. So here the witness [...], thoug [...] in sackcloth, testifie against all the wickednesse of Antichrist: their per­sons are oppressed, their testimony [Page 140] contemned; but the word of their testi­mony is as fire proceeding out of their mouths, to devour their opposers.

The Adversary shall in this manner be killed by the Fire that issueth out of the mouths of the Witnesses. Sutable hereunto is that passage in Isa. 9. 5. where the Prophet speaking of Christ prevailing over his Enemies, saith, For every battaile of the warriour is with confused noyse, and garments rolled in blood; but this shall be with burning, and fewell of [...]ire. This should be of ano­ther manner and kinde, then the ordi­nary battaile of the Warriour; this should be Fire, or by the two-edged sword that proceedeth out of the mouth of Christ. The fire that goeth forth out of the mouths of the witnes­ses is all one w^th the brightnes of Christs coming, mentioned in 2 Thes. 2. 8. by which Antichrist shall be destroyed. The light and glory of Christs word that the Witnesses give forth, as fire out of their mouths, [...]all destroy An­tichrist. This is the very forme and manner of Antichrists destruction: though happily, some that uphold his cause may fall by the Sword, in respect of their p [...]s [...]n [...], as [...] of the Wit­nesses [Page 141] have suffered death for giving forth a testimonie of the truth: yet the cause and being of Antichrist shall be destroyed in this manner, even by the word of truth, that proceeds out of the mouths of the Witnesses.

The words being thus opened, take notice of these observations they af­ford unto us.

First, That the Adversaries of Christ Obser. 1. are alwayes ready to hurt his witnesses.

It is most certain that the friends of Antichrist are alwayes willing to op­pose the friends of Christ. These Pro­phets are cast out, rejected and slight [...]d by the men of the world. The seed of the Serpent is continually making War with the seed of the Woman. The Dragon waited to devour the Man­childe that the woman was about to bring forth, Rev. 12. 4. And though he could not wholly prevail, yet hee cast forth a flood of persecution af [...] her, and makes Warr with the remnant of her seed, ver. 16. 7.

Secondly, They that goe about to hurt Obser. 2. the Witnesses, or hinder them in the course of their Prophesie, shall not goe unpunished.

There is none that offers violence to [Page 142] the Prophets of the Lord, but shall re­ceive their just deme [...]s: the Fire that proceeds out of the mouths of the Witnesses shall devour them: in this manner they shall be killed, even by the word of their testimo­ny. There was never any person or people, that dealt cruelly with the deare servants of the Lord, but the hand of God found them out. The Psalmist speaking of the glorious con­duct of the children of Israel through the wildernesse, by the powerful hand of God, saith; He suffered no man to doe them wrong, he reproved KINGS for their sakes, saying; Touch not mine anoin­ted, nor doe my Prophets no harme, Psal. 105. 14, 15. There might none hurt or injure, they might not harm nor persecute the anointed ones of God; for the Lord had sharpely rebuked Kings for their sakes. All the woes and calamities, all the judgments and confusions that ever came upon Kings, Kingdomes, States, or powers, have been for the hurting and opposing of his people. In like manner, all the plagues that are this day upon the world; all the War, Famine, Death, and all plagu [...] are for the persecuting, [Page 143] reviling, and misusing of the Witness­es. And this shall be the portion of all men, of what rank, quality, or degree soever: be they never so wise or learn­ed, be they never so great or powerful that shall oppose and hinder these wit­nesses in the course of their Prophesie, must in this manner be killed; Fire shall proceed out of their mouths, and destroy them, they shall be tormented, burnt, and consumed, by the word of their testimony.

Thirdly, observe, That the Witnesses Obser. 3. shall prevaile against their Enemies by the word of their testimonie.

The testimonie that the Witnesses give forth, is as fire in the bosome of al their adversaries, and shall eate them out and consume them. Hence it is said, the Lord will slay the wicked by the breath of his lips, Isa. 11. 4. By the breath of Christ, uttered by the lips of his people; and by the brightnesse of his coming in the light and knowledg of his Saints, he wil destroy Antichrist. God will judge the world, and burne up the earth by fire: This fire of the Lord, conveyed into the world by the mouths of the Witnesses, shall destroy [Page 144] all that is before it; all greatnesse and dominion, all power Ecclesiastical and Civill, all the forms and superstitions of Antichrist are consumed & brought to nothing by this fire, that proceed­eth out of the mouths of the Witnesses. Our late experience hath taught us, that whensoever the Saints and faith­full of God, have given out the word of their testimonie against, whatsoever superstitious inventions, whatsoever tyrannicall powers, that they have prophecyed against, and cryed downe, as Antichristian and wicked, these have all been burnt up and consumed by the word of their testimony. Wee have seene, that whatsoever power, greatnesse, rule and dominion: or whatsoever way or doctrine, practice or invention have been set up in oppo­sition against the testimony of th [...]se Witnesses, that fire from the Lord hath come and destroyed them all. This fire out of the mouths of the Witnesses have fallen upon all the powers, great­nesse, and dignities of men, upon all forms of worship, and invented ordi­nances of Antichrist, and have burnt and consumed them.

[Page 145]Fourthly, observe, That the testimony Obser: 4. of the Witnesses is of great force, even while they prophesie but in sack-cloath. Though these Saints and servants of the Lord prophesie in a poor, weak, low, sad, and persecuted condition, their per­sons being slighted, their testimony re­jected; yet their testimonie is of that vertue and power, of that efficacy and force, that it prevailes against the strongest powers and highest dignities in the world. These poor despicable ones have such a testimony to give forth, such a message to deliver, that shall encounter with all the grand plots, counsels, and devices of their e­nemies; yea, and such is the strength and vertue of their Prophesie, that the glory and excellency of man hath fa­ded away and vanish [...]d before it. Then God hath regard to the word and te­stimony of his poor, weak, and despi­sed servants. It followeth,

VERS. 6. These have power to shut Heaven, that it raine not in the dayes of their Prophesie: and have power over the waters, to turne them into blood, and to smite the earth with all plagues as often as they will.

HERE we have a further descrip­tion of the power of the witnes­ses to repay the injuries done unto them by their adversaries. In the for­mer Verse their power in generall is inserted: here we have the manner how they are enabled to deale with their E­nemies.

In which words you may observe a three-fold power that these Witnesses are invested withall.

• 1. A power to shut Heaven, that it raine not.
• 2. A power to turne waters into blood.
• 3. A power to ssmite the Earth with all plagues.

First, they have power to shut heaven [Page 147] that it raine not. In which phrase wee have an allusion to Elias, of whom we have the Apostle testifying, that hee prayed, and it rained not for the space of three yeares, and sixe moneths, Jam. 5. 17. which holds a just proportion of time with these Witnesses Prophesie in sack­cloath: So that as Elias prevailed with God, that it rained not for three years and a halfe, so here these Witnesses ob­taine the same power from God, that it should not rain all the days of their Prophesie. Now further consider two things. 1. What is meant by raine.

2. What it is to shut Heaven.

First, we are not to understand this of a naturall raine, but of that which is mysticall and spirituall, and there­by is denoted the heavenly influences of God, the sweet refreshing heavenly dewes that descend from him. These divine droppings and heavenly distill­ings of gracious showers of grace, communicated by the sp [...]t, through the Gospel of Christ are here meant by this spirituall raine. Suitable unto this is that phrase of Moses, when he saith, My doctrine shall drop as the rai [...]e, and my speech a [...] the dew, Deutr. 32. 2. [Page 148] As if he had said: My Doctrine shall drop upon your hearts, to mollifie them, to refresh them, to make them fruitfull; even as the raine and dew of heaven doth fall upon the earth, to soften it, to refresh it, and to make it fruitfull, to make grasse and flowers to sprowt and spring out of it. Then the Gospel and word of Christ, with all the heavenly dews of divine graces, di­stilling and falling from God, are here signified by raine.

Secondly, To shut heaven that it raine not, is to exclude all the ways and pra­ctices, all the invented worships and services of Antichrist, from those sweet distillings and divine droppings of that heavenly rain and dew that com­eth from the Lord. The Witnesses by their Prophesie against all superstitious formes, upon all invented ordinances and practices of Antichrist, do hinder the heavenly dew of divine grace from falling upon it, as it were shutting up heaven against them, by excluding of them from the wayes and Ordinances of Christ, or such as the Lord doth make use of, to convey those gracious influences of spirit and life unto his [Page 149] people. The Witnesses exclude all the worships and forms of Antichrist from having any of the light, life, or power of Christ in them, they cast them out, and reject them; they prophesie against them, as false and empty things, as things of no value or worth, and so consequently shut heaven against them, that is, raine not the showers of divine grace and life, all the dayes of their Prophesie.

Thus the great power of the Witnes­ses is set forth by a resemblance to that of Elias, who prevailed with God, that it rained not for the space of three years, and sixe moneths: So these by their Prophesie against the wayes and practice, the worships and services of Antichrist, doe hinder the sweet influ­ence of Heaven, and the refreshing showers of divine grace and comfort from flowing down upon them, wher­by they become as light and empty, as having no vertue or life at all in them; they have no more Rain from heaven; they wither as plants that God hath not planted, as branches that have no life or sap in them.

In the second place, these have pow­er [Page 150] to turne waters into blood. Here wee have another resemblance, and that is unto Moses and Aaron, who turned the Aegyptian waters into blood, Exod. 7. 20. the same thing you have done by the hands of the Witnesses. This is su­table to the effects of the second and third vials, where you have mention made of turning waters into blood also, Rev. 16. 3, 4. So that the prophesie of the Witnesses hath the same effect, with the powring [...]orth of the Vials, even to turne waters into blood. Now as wee did understand their destroying their enemies with fire; and their shutting heaven, that it raine not. Mystically and spiritually before, so here must we understand al­so of their turning waters into blood. Therefore consider, 1. What is meant by waters. 2. What it is to turne them into blood.

First, by waters, we may understand all the sweet refreshing streams of com­fort, strength, supply and life that An­tichrist did live upon, as all worship and Religion, all order and govrn­ment, all peace and uniformity, all doctrine and practice: all these are as so many streams of water, by which [Page 151] Antichrist is comforted and refreshed, they being his very support and life. The waters that the Egyptians were to drinke, to live upon, and be refreshed by, were turned into blood, so that they were like to dye with thirst, both they and their Cattell: So this water is the very life, sweetnesse, and peace that the world doth enjoy, and exceed­ingly desire.

Secondly, To turn these waters into blood, is no other, then to imbitter all that sweet peace and rest the world would enjoy all those pleasant streams of union, peace, and delight, are turn­ed into contention and bitternesse, so that the world cannot drinke them downe at pleasure, they are disturbed and troubled; their sweet streames are turn [...]d into blood and contention; their quiet waters are disturbed by the prophesie of the Witnesses.

Thus we see what is meant by wa­ters, and how they are turned into blood. It followeth.

Thirdly, and lastly, They smite the earth with all plagues as often as they will.

Here is one word to comprehend all evills that should befall Antichrist, by [Page 152] the prophesie of the Witnesses: There needeth no more particulars be named to expresse those calamities that should befal the world. This doth relate to the powring forth of the vials, mentioned in Revel. 16. where it is said, that the seven Angels should powre out the vials of of the wrath of God upon the earth, vers. 1. So here, these shall smite the earth with all plagues; that is, these by their Pro­phesie, and testimony of the truth, shal pour out the vials of Gods wrath and indignation upon Antichrist and his adherents. Here then take notice of the plagues that light upon the world, by the powring forth of the Vials, and of them consider;

First, that there is a full agreement between the seven Seals, seven Trump­ets, and seven Vials, each one dot [...] cor­respond and answr to the other. The opening of the first Seale, the sounding of the first Trumpet, the pouring forth of the first Viall, are at one and the same time; and so of them all▪ they have neer affinity and relation each unto the other: the opening of the Seals, do occasion the sounding of the Trumpets; and the sounding of the [Page 153] Trumpets doe cause the Vialls to be poured forth. The opening of the Seals by degrees, and in a graduall way, are those several degrees of light & know­ledg that the Lord doth discover to his Saints in their severall ages, of the secret and hidden mysteries of truth, which contains in it selfe a perfection of mysterie, as being sealed up with se­ven seals: now gradually in every age the Lord comes forth, in the discove­ries and revelations of these mysteries unto his Saints. The sounding of the Trumpets follow hereupon, which is the outward declaration and professi­on of truth by the witnesses; whereby they give forth a visible testimony of the truths of GOD thus revealed to them, by preaching, praying, profes­sing, they do as it were, sound forth the Trumpet of divine truth. The pou­ring forth of the Vials, are those judg­ments and evils that fall upon the man of sin, by reason of the trumpets soun­ding. But know, that every Seal, eve­ry Trumpet, and every Viall wil agree together in their opening, sounding, and pouring forth: every Seal hath its Trumpet, and every Trumpet hath its [Page 154] Vial that doth follow. So that we may not conceive that the opening of the Seals presents us with one age, the sounding of the Trumpet with ano­ther, and the pouring forth of the Vi­als with a third; but that the first Seal, first Trumpet, and first Viall are ope­ned, sounded, and poured forth in one age, and the second Seal, second Trum­pet, and second Vial in another, and so they agree and goe together untill they are finished.

Secondly consider, that the plagues that are the effects that follow upon these Seals opened, Trumpets sound­ed, and Vials poured forth, are not only, or so much meant of outward or temporall plagues, but rather of mysticall, of such spiritual judgements that should be poured out upon the head of the man of sin, to destroy him, not only in body: but in spirit and worship, whereby the very interest and cause of Antichrist shall be over­thrown. And now I say, that these plagues, and evill effects that follow the first seal, are the same that doth fol­low the first Trumpet, and first Viall, so of the second, and in like manner [Page 155] to the end. Wee shall only speak of those plagues that follow the powr­ing out of the Vials; and so conse­quently, wee include those also that follow the Seales and the Trumpets.

The first Viall was poured upon the 1 Viall. earth; that is, upon the Antichristian Church and State, which consisteth of of earthly worship, and is made up of worldly Christians: and the effects of this Vial poured out, was, that there fell a grievous sore upon the men that had the marke of the Beast upon them, and wor­shipped his Image. This soare is like to be incurable, agreeing with that which followed the sound of the first Trum­pet, Chap. 8. 7. And there followed hail mingled with hlood, and they were cast up­on the earth, and the third part of the trees were burnt up, and all greene grasse was burnt up. This haile and fire agrees with the Thunder, which hapned at the o­pening of the first Seale, Chap. 6. 1. All which shewes, that by this Thunder, this Fire and Haile, together with this great sore, that the life and peace, the worship and forme of the third part of those that served the Beast, were burnt up, and s [...]rched: they that [Page 156] were like green trees in shew of holi­nesse and zeale, became as dry and wi­thered, without blossome, without a­ny fruit at all.

The second Viall was poured out upon 2 Viall. the Sea, and it became as the blood of a dead man, and every living soul dyed in the Sea, Ch. 16. 3. This is the same with the effect of the Witnesses prophesie, when they turn waters into blood. Sutably at the opening of the second Seal, Ch. 6. 3, 4. there appeared a red horse, sig­nifying blood, preparing for War and death. The same effect follows the se­cond Trumper, Chap. 8, 9. A great mountaine buring with fire was cast into the sea, and the third part of the sea became blood, &c. This effect presents us with the death of all the sweet comforts, sweet enjoyments, that the Antichri­stian Church did feed on; all those formes of worship and service they took much delight in, and were re­freshed by, now they are turned into blood, yea like the blood of a dead man, which was most deadly and cor­rupt in its own nature, that none may drink of it, but the shall dye: every soule that was at rest and peace be­fore, [Page 157] and thought it selfe most safe and in a good condition, now it languish­eth, gives up the ghost, and dieth.

The third Viall was poured upon the ri­vers 3 Viall. and fountaines of waters, and they be­came blood, &c. This differs from the former, where the sea, or water of comfort was turned into blood, those comforts they enjoyed were taken a­way; but this third Viall is poured out upon the very spring and foun­taine of all their supplies: as they lost what they enjoyed, so they cannot re­ceive any more, their spring and foun­taine is stopped up. The same judgment will be seen, if we looke back to the third Seale, Chap. 6. 5, 6. And when he had opened the third seale, I beheld a black horse, and he that sate on him had a pair of ballances in his hand: and a measure of wheat for a penny, and three measures of barley for a penny, &c. The black Horse, and he that [...]ate thereon, with a p [...]re of ballances, signifie scarcity, [...]amin [...], a great dearth and want, which is all one with the Viall poured out upon the fountaine of wa [...]. Agreeable hereunto is the effect of the third trumpet, Chap. 8. 10, 11. At the sound [Page 158] of the third Trumpet, a great starre fell from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountaines of waters: and the name of the star is called worm-wood, and the third part of the waters became worme­wood, & many dyed of the waters, because they were made bitter. The starr falling from heaven, burning like a Lampe, shewes forth some glorious discovery made of the mysterie of truth, by the Angell that sounded this third Trum­pet: and this becomes worm-wood, ma­king all the fountaines of water to be bitter: so that all the fountaines and springs of the water of consolation and comfort, all the streams of light and life that the men of the earth (or of the Antichristian Church) did draw forth, and were refreshed by, these were all become bitter as worme-wood. So that as by the former viall poured out, the Sea and the waters became blood: now by this third Viall being poured forth, the Rivers and Fount­ains became as blood, and as worme­wood, bitter and unsavory; for the the Fountain is corrupted, the streams are defiled, they cannot drinke or be [Page 159] refreshed by them. The wisdome and policie of the Beast, all the invented ordinances and worships, all the power and rule of Antichrist, these fountaines, these streames are all be­come unsavoury, all that feed upon them, feed on the curse, they feed on bitter waters and dye therewith.

The fourth Viall was powred out4 Viall. upon the Sun. And this scorched men with fire, they blaspheme God because of their plagues, and repented not, &c. Revel. 16. 8, 9. Agreeable hereunto is the effect of opening the fourth seale, Revel. 6. 8. When the fourth seale was opened, (or a fourth discovery of truth revealed) there appeared a pale horse, upon whom sate death, and hell followed him: and power was given him over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Under the former seale, we had famine: now here we have death and hell following: this is meant of the spirituall death, that the men of the earth, who worship Antichrist shall be slaine withall, as in their parts, pro­fessions and power. The same conse­quent followeth the fourth Trumpet, [Page 160] Chap. 8. 12. The fourth Angel sounded, and the third part of the Sun was smitten, and the third part of the Moone, and the third part of the Stars, so as the third part of them was darkned: and the day shone not for the third part of it, and the night like­wise. The whole state and kingdome, all the ordinances and worships, with their offices & ministry, were all dark­ned, confounded, and destroyed, by the sound of this Trumpet. So the Viall powred out upon the Sun, darkens all the Churches and Ordinances, all the powers and governments, all the doc­trines and worships of Antichrists; their Sun looseth his light, and their Moone her shining, and their Starres their glory: and darknesse and confu­sion come in their roome.

The fist viall was powred out upon the 5 Viall. seat of the beast, and his kingdome was full of darknesse, and they knawed their tongues for paine, and blasphemed the God of hea­ven, because of their paines, &c. Revel. 16. 10. The seat of the beast is that earthly power, that upholds Antichrist, as kingdomes, States, powers, dignities, rules and dominions; these powers up­holding the power of the beast shall be [Page 161] shaken and torne in pieces. Suitable hereunto is the effect of the fift seal, Chap. 6. 9, 10. And when he had opened the fift seal, I saw the soules under the Al­tar of them that were slaine for the word of God, and for the testimony which they held, and they cryed how long Lord? &c. These cry out for vengeance and wrath to be powred out upon the head of the pow­ers of the earth, that persecuted and tormented them. Compare with this, the fist Angel sounding in Chap. 9. 1. whereat there was a Star that fell from heaven unto the earth, and to him was given the key of the bottomlesse pit, &c. This Star doth represent us with such as before disowned the power and seat of the beast: but now fall to the earth, or would set up some new forme of worship, and ground it upon an earth­ly power: and so fall from that seem­ing heaven they lived in to strengthen themselves from the earth: and so cause a great smoake and confusion to arise, that so truth can hardly be discerned from error, light from darknesse: the bottomlesse pit is now open: and the Temple is full of smoke: whereby the Sun and ayre are both darkned, so that [Page 162] Church and State are brought into confusion. So that when the Viall of Gods wrath is powred out upon the seat of the beast, or power and strength of Kings and States, that the Gospel must onely be supported by the power of Christ alone, then the state and king­dome shall be full of darkness and con­fusion: they shall gnaw their tongues, and blaspheme God, because of those sores and breaches, that be made upon them.

The sixt viall was powred out upon the 6 Viall. great river Euphrates, & the waters there­of were dryed up, that the way of the Kings of the East might be prepared, Chap. 16. 12. The drying up of the river Euphrates seemes to be spoken by an allusion to the taking of old Babylon, Jer. 50. 38. And to the drying up of the Red Sea, Exod. 14. 21, 22. and also of Jordan, Josh. 3. 16. By this is signified, that by the powring out of the sixt Viall, all the strength and power of the beast should be dryed up: then the Kings of the East, both Jew and Gentiles shall come to embrace the Gospel, upon the glorious manifestation of the glory and power thereof. The great effect [Page 163] of this Vialls powering out is, That three uncleane spirits like frogs comes forth of the mouth of the Dragon, the beast, and the false Prophet; for they are the spirits of Devils working miracles which goe forth to the Kings of the earth, and to the whole world, to gather them to the battell of the great day of God Almightie: and he gather­eth together into a place, called in the He­brew tongue, Armageddon, Vers. 13, 14. 16. By the Dragon, the beast, and false Prophet, are meant all the powers of Antichrist; Civill and Ecclesiasticall; these send forth uncleane spirits like frogs; who send forth their Legats and incendiaries, to draw together all their strengths and powers, to uphold the power of the beast, which now is like to be broken and consumed: These are the spirits of Devills, being full of un­cleannesse; working miracles, by some counterfeit spirituall actings, or set­ting up some new invented formes of worship: thus they gather the Kings of the earth to the great battell of God Almighty; where God shall shew the greatness of his power in destroying of them; for they are brought to Arma­geddon, which signifies, devoted for de­struction, [Page 164] that they are seduced, and by [...]uo [...]i [...]ie brought together to be de­stroyed. Baraks victory over Sisera, was by the waters of Megiddo, Judg. 4. 15. So all that give up their power to up­hold the beast, shall come to the great battell of God Almighty; even to Ar­mageddon, where they shall assuredly be ensnared and broken in pieces. Hither­to agrees the effect of the sixt seal, Chap. 6. 12. &c. And I beheld when he had opened the sixt seal, and there was a great earth-quake: a grea [...] feare and ter­r [...]ur fell upon all men, great concussi­ons and commotions should be on the earth. And the Sun became blacke: the glory of the state and Church of Anti­christ turned into blackness & mourn­ing; into great confusion and astonish­ment: And the Moone became bloud: all the invented ordinances of the man of sin were darkned and obscured. And the Stars fell [...]rom heaven, as a figtree ca­steth her untimely figs: Such as seemed to be Ministers and prof [...]ssors of Christ, now appeare to be fleshly and carnall; and fall from that appearance of hea­venly light, unto the earth; cleaving now to an earthly power; even like [Page 165] untimely figs, that never come to ma­turity, or ripenesse. Then their State and Church, which seemed to be as high as heaven, departed as a scroll; and all their mountaines of strength and confidence were removed out of their places. And the Kings of the earth, and the great men, and the rich men, and the chiefe Captaiues, and mighty men, and every bond-man, and every free man, hid them selves in dens, and in the rockes of the mountaines, &c. All sorts, ranks and degrees of men, from the highest to the lowest, they now fly to the rocks and mountaines of their trust and confi­dence, every one will fly unto his God, unto that he trusts in; the States and powers of the world will fly to the Church, and hide themselves under re­ligious formes of worship; and the Church will fly to the earthly powers for shelter and protection; and the people will run to those that seduced them, for succour and reliefe; but shall not be able to secure themselves from the wrathful countenance of the Lamb, [...]e being exalted upon the throne of his power, in the great [...]ay of his ven­ge n [...]e; when he shall reckon with the [Page 166] Antichristian powers, that have shed the bloud of the Martyrs, and rejected the testimony of his witnesses: This at the rising of the witnesses; Add here­unto the effect of the sixt Trumpet; And the sixt Angel sounded, and I heard a voyce from the four hornes of the golden Al­tar, which is before God, Chap. 9. 13. The voice and power of Christ, pre­figured by the golden Altar, Exod. 30. 1. having hornes, vers. 10. signifying the power & strength of Christ, where­by the foure Angels that were heald in the river Euphrates were loosed: The great multitude of Saints, that were bound up by the strength and power of Antichrist, are now set at liberty; now they goe forth with great autho­rity, and hold forth the truth, making glorious discoveries of the same; These slay the third part of men: for fire, smoke, and brimstone comes forth of their mouths; the light and truth they hold forth, as fire doth devour, and as smoke doth darken all the light and glory of Antichrist. And in their tailes or con­versation they hurt, by condemning the men of the world, and of those that repented not of their deeds. And [Page 167] in Chap. 10. Christ comes forth as a mighty Angel, clothed with a cloud of darknesse & obscurity, that the world could not see him: having a rain-bow or Covenant of grace on his head; and the booke of the Gospel unsealed in his hand: he set his right foot upon the sea, of the common people, and his left upon the earth, or worldly powers: And crying with a loud voice, the seven thunders uttered: a perfection of feare and amase­ment, of dread and terrour falls upon the sea: and upon the earth; upon all the people and powers of Antichrist.

The seventh Viall was powred into the 7 Viall. aire, and there came great voyces out of the Temple of heaven; saying, it is done, Chap. 16. 17. The very ayre that Antichrist lives and breaths in, is now destroyed; there is no longer breath, spirit, or life in any thing that Antichrist would live in, or receive comfort from; so that the whole worke is done; the beast is quite destroyed; and there were voyces, and thunders, and lightnings, and great earth­quakes, such grievous concussions and earth-quakes, as if heaven and earth were conspired together, to destroy Babylon, the work is done, or Bah lo [...] [Page 168] undone; though once it had a being, now it hath none; now it is divided into three parts, as being torne to pic­ces by the earth-quake; and every Mountaine and Island fled away; as things that could yeeld no protection: And there fell great haile out of heaven upon men, about the waight of a talent, and men blasphemed God, because of the plagues of haile, for the plague thereof was exceeding great. Here is an allusion to the great plague of haile, that fell upon Aegypt, Exod. 9. 22. This haile falls from hea­ven; from the light and truth held forth by Saints, in the middest of hea­venly enjoyments; these raine downe great and weighty haile-stones upon the state, order, and worship of Anti­christ. Compare hereunto the effect of the seventh seale. And when he had ope­ned the seventh seale, there was silence in heaven, about the space of halfe an houre. Upon the opening of this last seale, there is some respite or intermission, and as it were for a time, some rest and cessation of the Saints from persecu [...]i­on and trouble. Now is the full reve­lation of truth, now is the kingdome of God come; and now the Gospel [Page 169] goes forth, without let or molestation; now the servants of God have peace without, and also a sweet tranquillity and quietnesse in their owne spirit [...]. Add hereunto the seventh Trumper, Chapt. 11. 15. And the seventh Angel sounded, and there were great voyces in hea­ven, saying; The kingdomes of the world, are become the kingdomes of the Lord, and of his Christ, &c. Now the kingdomes and nations cast downe their crownes at the feet of Christ, who will take his great power unto himselfe, and raigne.

Thus we see how the Saints smite the earth with all plagues, by powring out all the vialls of Gods wrath upon the State and Church of Antichrist: Aiso you perceive, that there is an a­greement between the seals, Trumpets, and vialls; the opening of each sea'e, causeth a Trumpet to sound, and each Trumpet, causeth a viall of wrath to fall upon the head of the beast. Christ openeth the seals, by discovering of light and truth to his Saints: The Saints sound the Trumpets, by their holding forth and professing of the truth; and every Trumpet sounded, [Page 170] bringeth a viall of indignation and destruction to be powred forth upon the earth. And thus the witnesses, smite the earth with all plagues, as often as they will.

Now give me leave to give you those observations, that the words afford us

First, Observe, That the testimony of 1 Observ: the witnesses, against the wayes and practi­ses of Antichrist doth exclude them from the heavenly influences and sweet showers of divine grace There are not any of the wayes and practices, or of the formes of worship that Antichrist doth up­hold and exercise; but at the prophesie of these witnesses, they wither and are dried up, as a dead branch that is seve­red from the root. These have effectu­all power to exclude all carnall and fleshly formes and worships of Anti­christ from all refreshing showers and dews divine grace: If these say, this, or that way is not of God, 'tis not the appointment of Christ, 'tis of man, 'tis his invention, 'tis fleshly and carnall: I say, presently upon the witnesse and testimony of the faithfull witnesses, the heavenly dews and sweet distilling [Page 171] showers of divine grace have been shut up, and they have had no raine, but they have been blasted, scattered, and broken. Suitable unto this is that in Revel. 7. 1. And after these things, I saw foure Angels standing in the foure corners of the earth, holding the foure winds of the earth, that it should not blow on the earth, nor on the sea, nor on any tree. These winds import the sweet gentle winds of the word and Spirit of God, as ap­peares, Cant. 4. 16. The foure Angels present us with the servants of Christ, who by their witnesse and discovery of truth, doe hinder and restraine those refreshing and fructifying gales of winde, from blowing upon the earth­ly, carnal, and invented formes of wor­ship, that the earthly church doth hold forth; by the power and prevalency of truth, there is a stoppage made upon the errours and false wayes of Anti­christ. Such was the judgement the Lord threatned to the house of Israel for their unfruitfullnesse, saving, I will command the clouds that they raine no raine upon it, Esa. 5. 6. The Lord would so shut up the clouds, that they should not raine upon his Vineyard, that it [Page 172] might wither away with drought. So in Jere. 3. 3. God did withhold the showers and the raine from the house of Israel. This power is given to the witnesses, that they shut heaven, that it raine not all the dayes of their pro­phesie.

Secondly, Observ, That all the sweet 2 Observ: and refreshing streames of comfort and sup­ply, that Antichrist lives upon, are turned bitternesse and contention, at the pro­phesie of the Witnesses. Hence it is, they have alwayes been accounted the trou­blers of the peace and quietnesse of the world; were it not for the testimony of these witnesses, the world would never be disturbed nor disquieted; they could be at rest and peace, and all their streames would be sweet, their waters would never be disturbed, they could d. Inke them downe merrily; but that the witnesses prophesie against them, saying these ordinances, these formes of worships, these gifts are humane, carnall and fleshly; presently their wa­ters are turned into blo [...]d and conten­tion, into strife and debate, into bi ter­nesse and confusion. Suitable unto this is the eff [...]ct of the third Trumpet, [Page 173] Chap. 8. 11. The starre called wormewood fell into the third part of the waters, and they became wormewood, and men dyed of the waters, because they were made bitter. The star was called wormewood, from the effect of it, because it made the wa­ters bitter: the best of Antichrists doc­trines, ordinances, and formes of wor­ship, which are as so many fountaines and streames of water, they are now become as wormwood, bitter and un­savoury. And thus all the wayes of Antichrist are turned into blood and contention, into wormwood and bit­ternesse, bythe prophesie of these wit­nesses.

Thirdly, Observ, That the prophesie 3 Observ: of the witnesse, though in a meane, low, and sackcloth condition, is of mightly force and power unto their adversaries. All the evill that befalls Antichrist, proceeds from the prophesie of the witnesses; they by their declaration and profession of truth, sound sorth the Trumpets; and every Trumpet sounding, doth cause a viall of wrath to be powred out upon the head of Antichrist. Then needs must the force and power of their pro­phesie be great: These smite the earth [Page 174] with all plagues: and that as often as they will: as often as they prophesie, as of­ten as they give forth their testimony of the truth of Christ, they smite all earthly things; all things that are car­nall and fleshly, are killed and slaine. Then all the plagues, famines, warres, in the world are occasioned by these witnesses; all spiritual sicknesses, weak­nesses, and consumptions, issue forth of the mouths of these Prophets, which torment the world. In a word, these powre out all the vialls of Gods indig­nation upon the beast, that man of sin, by the word of their testimony. Here then take notice of all plagues, with which these smite the earth, by pow­ring forth all the vialls.

VERS. 7. And when they have finished their testimony, the beast that ascendeth out of the bottomlesse pit, shall make warre against them, and shall overcome them, and kill them.

HAving spoken of the active part of these witnesses, how they were [Page 175] impowered to prophesie; and thereby enabled to resist their enemies; now here we are to proceed to speake of their passive part, in that they should suffer from their enemies.

As these witnesses did most grievous­ly torment Antichrist, by smiting the earth with all plagues; so in revenge, we have Antichrist about to repay these witnesses, for all the wrongs he doth receive.

The words hold forth the slaying and death of the witnesses, and that when they have finished their testimo­ny: in which thing we have a plaine allusion unto the story of Christ's death, resurrection, and ascension: as Christ finished his testimony, and was slaine; after which he rose againe, and ascended; so it falleth out with these witnesses. Now from the words here, concerning the death of the witnesses, by the war made against them; Consi­der these particulars.

First, the time when they are slaine; and that is, when they had finished their testimony.

Secondly, by whom they should be slaine; and that is by the beast that as­cendeth [Page 176] out of the bottomlesse pit.

Thirdly, the manner how they are slaine; and that is expressed gradually, by a threefold action of the beast, who is sayd.

• First, to make war against them.
• Secondly, to overcome them.
• Thirdly, to kill them.

First, of the time when these witnes­ses should be slaine, and that's declared to be, when they have finished their testi­mony. These witnesses have a time to prophesie, and also a time when they shall finish their testimony, and then they are slaine. The maine thing we are to quire after, is to know when these have finished their testimony; and then we shall easily know, when they are to be slaine. Now the most received opinion is, that these witnesses never come to finish their testimony, untill neer the end and period of Antichrists raigne, that there should be some great and eminent slaughter at the latter end of their prophesie, upon the declining of Antichrist's state and kingdome; but this is far remote from the true scope and sence of [...]he truth in this place; for so the slaying of the witnesses [Page 177] should be restrained to some particu­lar persons, and to some particular time, and that neer the end of Anti­christs raigne: whereas the slaving of the witnesses, is a continued act, even all the dayes of the powerfull raigne of the beast, who doth alwayes make war against these, and doth alwayes overcome and kill the holy people, (all the time, that the holy Citie is gi­ven into his hand) to trample upon them and abuse them.

Then the time when these witnesses have finished their testimony is meant no more then this, that when any of the faithfull servants of Christ, shall in any age or time of Antichrist, faith­fully and fully discharge their trust, deliver their message, give forth their testimony of those truths of Christ, that they are convinced of, against An­tichrist, and the present evills of the times they live under: then they are sayd to finish their testimony. [...] is variously translated, the most ac­cute render it, when they are about to finish their testimony. This they doe, before they are slaine; and because they doe this, therefore they are slaine; for [Page 178] they are slaine because of the testimo­ny they give forth. Thus Christ was sayd to finish hu worke, Joh. 17. 4. by that faithfull testimony he gave of the Father. And Paul tells us, he had finish­ed his course, 2 Tim. 4. 7. when he had faithfully discharged his trust, by prea­ching the Gospel, according to his Commission. So the Saints in every age and time, when they have faithfully gi­ven in their evidence and testimony of that truth they know, then they have finished their testimony: and not that all the witnesses should first give in their testimony, and at the last a few of them should be slaine; but that, I say, every Saint, every witnesse of the Lord, in every age and time shall faith­fully give in his testimony, and then is slaine: so that the slaying of the wit­nesses is not confined to one time, or the last period of Antichrist; but their slaying continues as long, as their pro­phesie in sackcloth, as we shall shew more hereafter.

Secondly, by whom shall these wit­nesses be slaine; and that is, by the beast that ascendeth out of the bottomlesse pit. Now for the opening of this passage, consider three things.

• [Page 179]First, who is meant by this beast
• Secondly, from whence he cometh.
• Thirdly, the forme or manner of his coming.

First, by this beast is meant Antichrist, who is so called from his beastly na­ture, being most fierce and cruell, most barbarous and dangerous. So he is cal­led a beast in Chap. 13. 4, 5. because his mouth is full of blasphemy, and his carriage full of inhumanity: for his rage, fury, and madnesse he is like un­to a beast; being of a devouring nature, and of a beastly disposition. The who­rish woman is sayd to ride upon the beast, Chap. 17. 7. The woman is that whorish and Antichristian spirit, that doth ride forth, and act by a beastly, inhumane power, and as a beast doth devour and destroy; and the Kings of the earth give their power unto the beast, and so they become beastly, fierce and untractable also The beast then is no other, then that wicked one, that son of perdition, that spirit of wickednesse, that mystery of iniquity, putting it selfe forth in some corrupt and beast­like power and carriage, most fierce and devouring; it is Antichrist in his [Page 180] power and greatnesse, oppressing and destroying the Saints of the most high. So much for the description of the beast.

Secondly, from whence this beast doth arise, and that is from the bottomlesse pit, or deep Abysse. The beast mentioned in Chapt. 13. 1. is sayd to arise out of the sea, that is, out of many peoples and nations. And the beast in vers. 13. is sayd to arise out of the earth; from a kingly or earthly power. But this beast that slayeth the witnesses shall a­rise out of the bottomlesse pit.

Three things are sayd to ascend out of the bottomeesse pit. First, the smoke of the bottomlesse pit, Chap. 9. 2. which is meant of all Antichristian darknesse and confusion. Secondly, we read of the Angel of the bottomlesse pit, Chap. 9. 11. which is Satan, called therefore Apollyon, that is to say, a destroyer, whose worke is to destroy others. Lastly, we have the beast that ascendeth out of the bottomlesse pit; spoken of here; and also in Chap. 17. 8.

First, the smoke of the bottomlesse pit, is meant of that darknesse and con­fusion, of that ignorance & blindnesse, [Page 181] that doth arise upon the soule as a thicke cloud, from the fleshly acting of the heart; whereby the minde and un­derstanding is wholly darkned and obscured; according to that of the Apostle, speaking of the Gentiles, saith, Having their understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, Ephes. 4. 18. Blindnesse and darknesse is upon all the thoughts and inventions, upon all the carnall actings of the flesh.

Secondly, the Angel of the bottom­lesse pit, is Satan, that Prince of dark­nesse, that evill spirit, that rules in the children of disobedience, Ephes. 2. 2. The Prince and power of darknesse, by his instigations and suggestions doth rule and sway mans heart. By the close of mans heart with Satan, he is capti­vated & ensnared, and so brought into subjection unto him, as unto a mighty Prince or Ruler. Thus we see who is ment by the Angel of the bottomles pit.

Thirdly, the beast of the bottomlesse pit, is Antichrist in the forme of a beast, or acting in his beastly, inhumane po­wer, with much cruelty and fiercenesse. [Page 182] Now what is this bottomlesse pit, or deep Abysse, that hath no bottome, it cannot be measured, none can take a dimention of it; now I say, what is this, but that hellish working, those fleshly imaginations, those blacke and beastly devices of mans heart; whereof there is no measure or end, none can fadome them, none can search the bot­tome of them. Wee told you before, that the frame and image of Antichrist, did arise from the spirit of Antichrist; so here this beast, or power of dark­nesse that slayeth the witnesses, ariseth out of that hellish wickednesse, that rage and cruelty, from that darknesse and confusion in the heart of man; this is the pit that hath no bottome; this beast or forme of wickednes, this beast­like power, that slayeth the witnesses, hath no foundation, it is not brought forth by any institution of Christ, it hath no such bottom to fasten it selfe on, but doth arise from the evill ima­ginations of mans heart: this wicked­nesse & rage hath no limits or bounds: the heart of man closing with Satan, doth hatch & bring forth all the most abominable & hideous, the most black [Page 183] and monstrous wickednesse, that is ac­ted in the world: This wickednesse arising into power and greatnesse, breaketh forth into cruelty and rage, into madnesse and beastlinesse: Anti­christ acting upon this principall, be­comes as a beast, and is fierce and cruell; he being in power doth kill and slay the witnesses and faithfull servants of Christ. And this beast ariseth out of the bottomlesse pit, that is without breadth or length, such as cannot be fathomed or measured, being full of darknesse and blacknesse of torment and confusion. Thus we see what is meant by the bottomlesse pit; from whence this beast cometh, that maketh war with the Saints. Hence it is; that the Apostle sayth; The coming of the man of sin, is after the working of Satan, 2 Thes. 2. 9. It is Satan that doth cap­tivate the mindes and understandings of men, and powerfully seduce and de­ceive them: So that Satans working upon the hearts of men, doth produce all those strange inventions & deceits, all that darknesse and confusion, all those horrid designes and plots: that causeth all that rage and cruelty, that [Page 184] mans heart doth hatch & bring forth, even all that killing and slaying enmi­ty, that Antichrist doth exercise against the witnesses. So much for the descrip­tion of the bottomles pit, from whence the beast cometh.

Thirdly, the manner of this beasts coming; he doth ascend up, &c. that is into greatnesse and power, he doth a­rise up high in dignity and dominion. This beast doth ascend from the bot­tomlesse pit of the workings of Satan, from that darknesse, blacknesse, confu­tion, rage, cruelty in mans heart, up unto greatnesse, power, and dominion. This wickednesse doth not lye in the hellish imaginations of mans heart, closed up in those unfathomed and endlesse thoughts and inventions; but it ascendeth up into power and action, it ariseth into height and dominion, and then breaketh forth into cruelty and oppression. Thus the beast is sayd to ascend out of the sea, Chap. 13. 1. that is, he as being greedy of supremacy and greatnesse, did ascend by little and lit­tle, untill he was lifted up into the highest power and dominion. So this beast doth ascend out of the bottomless [Page 185] pit, to a state of strength and power: As it is sayd in Chap. 13. 2. The Dra­gon gave unto the beast his power, and his seat, and great authority, that so he might make war with the Saints and over­come them, and kill them. Thus much for the manner of the beasts ascension.

The third thing to be considered, is the manner how the witnesses are to be slaine; and that is expressed by a three­fold action of the beast, that ascendeth out of the bottomlesse pit; he shall,

• First, make warre against them.
• Secondly, shall overcome them.
• Thirdly, he shall kill them.

First, we have the war, that this beast makes against the witnesses. This is the war in heaven, spoken of in Chap. 12. 7. between Michael and his Angels, fight­ing with the Dragon and his Angels; That is, Christ and his people waging a spirituall war, against the Devill and his agents. This represents us with the spirit of enmity and malice of the Ser­pent, put forth in the power and au­thority of the Dragon: here is the seede of the Serpent, and the seed of the wo­man, conflicting and fighting one a­gainst the other. When the woman is [Page 186] fled into the wilderness, and Antichrist himselfe having taken the possession of the outward Court, yet the Dragon makes war with the remnant of her seed, Chap. 12. ult. This war is in hea­ven, being a spirituall Combate be­tween Christ and Antichrist. The en­vie, the malice, and the inveterate ha­tred of the seed of the Serpent is al­wayes putting it selfe forth against Christ, his servants, his image, and truth. Hence it was, that Christ told the Jewes, That they were of their father the Devill, who was a murtherer from the beginning, Joh. 8. 44. They received the root and seed of malice and hatred from Satan, the accuser of the servants of Christ, who doth alwayes raise ca­lumny, war, and contention against them. Thus the beast being filled with the cursed seed of the envie and malice of the Serpent, doth alwayes make war with the Saints.

Secondly, this beast shall overcome the witnesses. This represents us with the craft and subtilty of the Serpent, whereby he shall ensnare and intrap the Saints for the time that they shall be given into his hand. Thus it is said [Page 187] of the King of a fierce countenance, that through his policy he should cause craft to prosper in his hand, Dan. 8. 25. And so in Dan. 11. 31. He shall corrupt with flat­teries. Such is the craft and subtilty of Antichrist, who by faire pretenies, and subtill devices doth betray the Saint. And thus he doth, by translating him­selfe into an Angel of light, taking up the forme of Christ, to persecute the spirit and life of Christ. The beast comes forth with faire pretences, like a woman in some glorious dresse, aray­ed in purple, and scarlet colour, decked with gold and precious stones, and pearles, Re­vel. 17. 4. having many excellencies of nature, and formes of worship, hu­mane gifts, and a counterfeit spirit; that so the whole world wander after the beast, saying, Who is like unto the beast? But when he hath by subtilty and deceit brought about his owne ends, then he openeth his mouth in blas­phemy against God, to blaspheme his name, and abuse his people, by Eccle­siasticall Cannons, Lawes, and Con­stitutions; so that, to the malice, here is added the subtilty of the beast to over­come, and ensnare the Saints, and to [Page 188] bring them under his power and juris­diction, all the appoynted time, while they are given into his hand. Thus the beast by turning Religion into a Law, and by establishing his formes of worship by civill sanction, and hu­mane authority, taking into his assi­stance the powers of the world, he doth prevaile against, and overcome the witnesses.

Thirdly, the beast is sayd to kill these witnesses. And this represents us with the spirit of cruelty; herein he doth beast-like, devour and destroy the faithfull servants of Christ. Now we must not understand this killing of the witnesses, of a literall or outward slay­ing, but of a Mysticall slaying; for they are not here slaine as men; but they are slaine as witnesses: and so their killing here imports two things.

First, a restraint layd upon their per­sons; sometimes by imprisonment and banishment, sometimes by throwing them from place and office, from rule and government, by silencing and sus­pending of them; some way or other hindering them in the course of their prophesie. Thus the Jewes cast out the [Page 189] poore man out of the Synagogue, that Christ made to see, Job. 9. And all be­cause he gave a testimony of the power of Christ, who opened his eyes. Thus the high Priests & Pharisees did beate, misuse, and imprison the Apostles, in Act. Chap. 4. and Chap. 5. Thus the beast doth put in execution all the po­litick Laws, and Ecclesiasticall Consti­tutions, to hinder, restraine, and whol­ly to disturb the witnesses in the course of their prophesie. Thus first, they are civilly slaine, by restraint upon their persons.

Secondly, they are spiritually slaine, by the casting forth and rejecting of their testimony. It is the practice and endeavour of the beast to turne the truth of their testimony into a lie, and into falshood, by reproaching, contemning, and scandalizing the word of their testimony, by the re­proachfull names of error and scisme. There hath been all the dayes of the raigne of Antichrist, some truth that the Saints have testified of, that hath been under much shame and reproach, that hath been most rejected by the world. Hence it is, that the Lord saith [Page 190] unto the Church of Philadelphia, that she had kept the word of his patience, Re­vel. 3. 10. Now what is the word of Gods patience; but that word and te­stimony, that the world doth reject, cast forth as dung, and trample upon. That truth which is most under con­tempt and scorne of the world; which the Saints suffer most by, & for which they are made the off-scouring of all things: That word of truth that is most opposed in each age of the world, is the word of Christs patience. Thus wee see how the witnesses are slaine, first, civilly, by a restraint layd upon their persons. Secondly, spiritually, by the world, casting forth, and rejec­ting of their testimony. This of their testimony is that, which most princi­pally, and most constantly these wit­nesses are slaine in; for all the enmity of the flesh, and the power of the world hath alwayes been opposing the truth they assert, not at all owning, but al­wayes condemning, slighting, and cast­ing forth the testimony that these give forth of Christ, or of his Spirit. As the Jewes first killed the person of Christ, and afterwards sought against his Go­spel [Page 191] and truth: so Antichrist doth not onely by Ecclesiastiall Cannons and humane Institutions, restraine the per­sons of the witnesses, exercising a civill death over their persons; but also they suppresse and slay the very truths and testimonies that they beare witness un­to. Thus we see how the beast doth kill these witnesses; and what manner of slaying they suffer.

The Text being thus far opened; we are now to come to give you some observations from it.

First, Observe, That the Saints of Christ 1 Observ: in every age and time, are enabled to finish their testimony, maugre all the opposition that is made against them. Antichrist by all his fury and rage cannot so farre hinder these witnesses, as that they should not finish their testimony. The Lord doth give opportunity to every one of his faithfull servants, that they may finish their worke, deliver their message, and faithfully declare that committed to their trust, before they are taken off, or wholly restrained by the power of the beast. This was mani­fested in Christ, when the Jewes had a minde to apprehend him in the Tem­ple, [Page 192] but could not lay hands on him, because his houre was not come, Joh. 8. 20. It was not in their power to put Christ to death, untill he had finished his testimony: and therefore he saith, When I was daily with you in the Temple, ye stretehed forth no hands against me: but this is your houre, and the power of dark­nesse, Luk. 22. 53. As if Christ had sayd, When I was daily with you in the Temple, preaching the kingdome of God, and performing the worke, that the Father gave me to doe, ye did not, ye could not lay hands on me, to take me: but this is your houre, or time where­in God hath permitted you to rage a­gainst me, and the Priace of darknesse hath power, that by your hands I should be taken, and put to death. In the same manner the Lord doth first impower his faithfull witnesses, to de­liver their message, to finish their testi-mony, by asserting the truth of Christ, opposing the wickednesse and falshood of Antichrist, before they are slaine or taken off by the adversary.

Secondly, in that Antichrist is cal­led2 Observ: a beast, Observe, That the rage and cruelty of the adversary is very great against [Page 193] the faithfull servants of Christ. Antichrist is of a cruell, fierce, corrupt, beastly, and inhumane nature; and therefore compared to all the most ravenous and devouring beasts, as to a Serpent for subtilty, to a Lyon for strength and rage, to a Beare for devouring, to a Leo­pard for his fiercenesse, and the like. We have the Apostle testifying of this, when he saith of himselfe; I fought with beasts at Ephesus, 1 Cor. 15. 32. Some in­terpret these words literally, in that of old the Christians were often Damnati ad bestias, being condemned to be de­voured by wild beasts: whereupon it was a common speech in the dayes of Tertullian, Christianos ad leones. But I ra­ther conceive the speech of the Apostle to be figurative and metaphoricall; and by beast he meaneth beastly [...]nd­ed men: Such as the Cretians were, whom he calls evill beasts, Tit. 1. 12. They were intractable and dangerous to deale withall, being of a raging and fierce nature. The same inhumane nature, and cruelty is found in An­tichrist, alwayes endeavouring to devoure the faithfull witnesses of Christ.

[Page 194]Thirdly, doth the beast that killeth the witnesses, ascend out of the bottom­lesse 3 Observ: lesse pit, Then Observe, That the work­ings and deceits of Antichrist are very deep and mysterious. This inquity is brought forth by the working of Satan, upon the heart of man; exciting and stirring up so many fleshly workings, & strange inventions, acting in so much subtilty and craft, exercised in such a deep my­stery of iniquity, that none can fa­thome the depth, or reach the bottome of the wickednesse thereof. It is not like a cleare streame, that we may see the bottome; but there is so much mud and filth, that none can see the depth of all that subtilty and craft, of all that pride and selfe love, of all that hypocriticall deceit and wickednesse, that is the very sourse and spring of all the actings of Antichrist. This pit that hath no bottome, is all that hel­lifh darkness, all that beastly filthiness, all that outragious cruelty, that doth arise in the hearts of men, fighting a­gainst and opposing the very light, life, and image of Christ in his people. This pit is as deep as hell, and full of hiddeous darknesse; it is inexorable [Page 195] as the grave, and never satisfied in it's pride and abominable wickednesse. This is the deepest mystery of iniquity; Satan transforming of himselfe into an Angel of light; suggesting the most cur­sed wickednesse into the heart of man, under the very forme of zeale and ho­linesse, thereby seeking to dishonour God, and ruine his people. Hence it is, that mystery is written upon the head of the whorish woman, Chap. 17. 15. when in her ornaments of purple, and decking of silver, gold, and precious stones; she is full of abominations, and filthinesse of fornication; being but the mother of harlots, and abominations of the earth. Here is the fountaine of all de­ceivablenesse of unrighteousnesse that the world seeth not the depth of, nei­ther can it fathome the bottome of this wickednesse, of this mystery; it ascen­deth from the pit as deep as hell it selfe.

Fourthly, doth this beast ascend up­ward: Then Observe, There is a time 4 Observ [...] when Antichrist doth ascend high in great­nesse and power. All that wickednesse and abomination, all that blacknesse and darknesse, all that deceivablenesse [Page 196] and iniquity, suggested by Satan, into mans heart, that we spake of before: it is gathered up, and acted in great­nesse, power, and dominion: The spi­rit of selfe-righteousnesse, pride, ma­lice and envie; now comes forth in the forme and power of a beast. There is a time when this wickedness shall raigne and beare sway: this is the houre and the day of the powerfull raigne of the beast; according to that saying in Re­vel 13. 5. Power was given unto the beast, to continue forty and two msneths. And therefore it is permitted, that he should for a time, act according to his will, be­cause he is great, as it is spoken by Dani­el, of the king of a fierce countenance, Dan. 8. 4. Thus we have it in Revel. 17. 13. The ten hornes, doe with one minde give their power and strength unto the beast. They do with one consent use all their personall and royall authority to up­hold the power and dominion of the beast. By this meanes the beast doth ascend, becomes great, and mighty in power. But as there is a time of the beasts ascension, so also there is a time of his descension and declining; when the ten Kings shall withdraw their [Page 197] power againe, and hate the whore, and burne her flesh with fire, Revel. 17. 16. There will be times when these shall no longer submit to the tyranny of the beast, but shall conspire against him, and strip him of his ornaments, and prey upon his spoyles and ruines. Then shall the beast descend into the pit of perdition and destruction, from whence he did ascend: and as Solomon saith: The righteous shall be delivered, & the wicked shal come in their steed. Thus Antichrist hath his time [...] of rising into power and greatnesse, and shall also have his declinings, & time of falling, when he shall grow weak and feeble, and shall not be able to stand,

Fiftly, and lastly, doth the beast make war against, overcome and kill these wit­nesses: then observe, That the witnesses 5 Observ [...] are continually overcome and slaying, all the time of the powerfull raigne of the beast. The slaying of the witnesses cannot be confined to one age or time, towards the latter end of their prophesie; and that onely some particular persons should be slain [...] (and that by martyr­dome onely) but the beast doth alwayes make war with the Saints, and by civill [Page 198] power, and ecclesiasticall law, doth al­wayes overcome them, and by the exe­cution of that law, doth kill them, by hindering them in the course of their prophesie, and rejecting their testimo­ny, turning the truth into a lie: thus I say, the witnesses are alwayes slaying, the whole time of Antichrists raigne. Hence it is sayd, that the little horne should weary out thg Saints of the most high, Dan. 7. 25. by continuall vexing and tormenting of them. It is sayd of the Locusts that ascended out of the smoke of the bottomlesse pit, That they had faces like men: having a shew of hu­manity; and their haire was as the haire of women: by reason of their perswa­sive flatteries, and faire shewes of gen­tlenesse and meeknesse: but they had the teeth of Lyons, rending and devouring the Saints by their cruell exactions, and tyrannicall governments, where­by they have alwayes suppressed the Saints. And thus have the faithful wit­nesses of Christ been continually in slaying under the powerfull raigne of the beast.

VERS. 8. And their dead bodies shall lie in the street of the great Citie, which spi­ritually is called Sodome and E­gypt, where also our Lord was cru­cified.

IN the former verse we had the death and slaying of the witnesses. Now here we are to enquire what becomes of their bodies: of which we have an account in this, and the two follow­ing verses. First, their bodies lie in the great Citie: Secondly, they are kept from buriall, vers. 9. Thirdly, their enemies rejoyce over them, vers. 10. And their dead bodies shall lie in the street, &c. Here take notice.

First, what is meant by their dead bodies.

Secondly, the place where they lie, and that is in the street of the great Ci­tie.

Thirdly, we have a description of this great Citie.

First, by it's resemblance; first, to Sodome: secondly, to Egypt.

[Page 200]Secondly, by it's action; Where our Lord was crucified.

First, to enquire what is meant by the dead bodies of the witnesses. We must beare in minde how, and in what manner they were slaine: and that was mystically and metaphorically, and therefore their bodies must be so un­derstood also: Then if it were meant of the Witdesses being slaine in their testimony: then it must here be meant of the outward forme and body of their testimony: therefore by these bodies are meant all the externall figures and formes of worship in which the wit­nesses were exercised, and through which they did sometimes give forth their testimony. When the Church was driven into the Wildernesse, to wor­ship God in the secret Temple, the out­ward Court, the whole body of their externall formes of worship they left behinde them, and the Gentiles made use of them: so that this body or whole forme of worship did remaine in the street of the great Citie. The outward and externall part of worship, when the spirit & life wa [...] departed from it, and the witnesses had left it, bec [...]me as [Page 201] a dead body or carkase, as having no breath or true life in it: for as the body becomes as a carkase when the soule and life is departed; so is the externall forme of worship when the spirit of the Lord is departed from it.

Now that the externall part of wor­ship, in the formes and figures of it, when 'tis spirit-lesse, and without life, is as a dead body or carkase. We have a full place of Scripture to prove this interpretation; if we rightly observe that Text in Matth. 24. 28. where Christ saith, Wheresoever the carkase is, there will the Eagles be gathered together. The common interpretation of this Text is, that here by the carkase should be meant of Christ, and that Saints are compared to Eagles, as resorting to Christ. But consider how far remot [...] this opinion is, from the adequate sence of the place. For first, it would be a most i [...]ksome and na [...]seous com­parison, to liken Christ to a dead stink­ing carkase: The like comparison of Christ we finde not in Scripture. Se­condly, it would also be as much un­savoury and harsh a similitude, to assi­ [...]late the Saints to the Eagle, which is [Page 202] a bird of prey, mentioned, Job 39. 27, 28. &c. But if we would enquire for the minde of Christ in this Text, wee are to consider the whole drift and scope of the Chapter, which is no o­ther then a full and ample declaration, or rather a prediction of the destructi­on of Jerusalem, the Temple, the Nati­on, and Church of the Jewes, as ap­peares plainly by the beginning of the Chapter. Now in the middest of those tribulations & desolations that should befall the State, & Church of the Jewes; Many should say, lo here, or lo there is Christ, vers. 23. But Christ exhorts them not to beleeve those false Prophets, that should say, he was in the desert, or in the secret Chamber: and why? For as the lightening cometh out of the East, and shin­eth even unto the West, so shall also the com­ing of the Son of man be. Now as it is the native property of lightning to make a full discovery of it selfe, by it's light­somenesse and brightnesse: so Christ shall be eminently manifested, and de­clared to be the Messiah, by the destruc­tion of Jerusalem, of the Temple and worship of the Jewes. So that Christ's coming to destroy Jerusalem, was like [Page 203] lightning; for what could more evince and testifie, that Christ was the true Messiah, then the destruction of the Temple & worship of the Jewes, which they upheld after the coming of Christ; when it should all have been abolished. Christ foretelling of this destruction, by which himselfe should be manifest­ed, coming as lightning, shining from the East to the West: saith; For where­soever the carkase is, there will the Eagles be gathered together. Now by the carkase he meaneth Jerusalem, the Temple, and the worship of the Jewes, which they kept up in use, after the coming of Christ, when the Jewish formes were to be abolished, when the spirit, life, & presence of God was departed from these things; then the State, & Church, their Temple and worship became as a dead carkase, without any life or spi­rit in it; they onely upheld the super­ficiall part of their forme and service, when there was no breath of life, no­thing of the Spirit of God left in it. And as for the Eagles, being birds of prey, they are meant of those people and Nations that besieged, and at last sacked Jerusalem, pulled downe the [Page 204] Temple, scattered the people, and de­stroyed their worship. Thus it was with the Temple and worship, with the people and Cities of the Jewes, being left of God, without his presence and spirit, became as a dead carkase, and the enemies, like birds of prey, came and devour's them. So here, when theHab. 1. 8. The enemy is compared to an Eagle. Church was driven into the Wilder­ness, to worship God in his secret Tem­ple; then the Gentiles possessed them­selves of the outward Court, of the ex­ternall formes and figures of worship; but without the presence or spirit of Christ. These are the bodies of the wit­nesses, that lie in the street of the Citie, and that Antichrist will not suffer to be buried, or put in graves. For what is all the forme of worship, and service of the carnall Church, and of worldly Christians, but as a dead carkase, life­lesse, and spirit-lesse. The Jewes kept up all their formes of worship after the Messiah was come, and had aboli­shed them all; and therefore it was, that when the Apostle was asked, why he would revile Gods high Priest? he an­swereth, he did not know him to be Gods high Priest; for, saith he, it is [Page 205] written, Thou shalt not speake evill of a Ruler, &c. Act. 23. 5. Now I verily be­leeve that the Apostle knew well e­nough who it was, that he was brought before, and that he was the titular High-Priest: [...]ut when he saith; I wist not that it was Gods high Priest; he spake ironically, or by way of deri [...]ion; be­cause he sate as high Priest, when he was not, at that time a lawfull high Priest, the office of Priesthood being expired, by the coming of the Messiah. Now the Jewes were very willing to have kept up their rites and formes, their worship and Priesthood, when they should have been layd aside, the Lord being departed from them, they were but as dead carkases. In like man­ner doth Antichrist, by the outward Court, or externall formes of worship, that the witnesses have exercised in, these they uphold and preserve; these are the bodies of the witnesses, they keep in the street of their Citie, these they keep above ground, and will no [...] suffer them to be buried: they onely slay the testimony & spirit of the wit­nesses, but they preserve their bodies for their own use, and to serve their own ends.

[Page 206]Secondly, Consider, the place where these bodies lie, and that is in the street of the great Citie. Here we have two things to enquire after, viz. what is meant.

• First, by this great Citie?
• Secondly, by the street thereof.

First, This great Citie is meant of great Babylon, mentioned in Chap. 17. 5. called the mother of harlots and abomina­tions: It is an allusion to old Babylon, called great, Dan. 4. 30. which was e­minent for tyranny and oppression. Antichrist is called the mother of har­lots, and the great whore, because as a strumpet, shee doth not onely commit spirituall whoredomes, but doth also teach and nourish her children in the same way, and so [...]ill the earth with her abominations. This whorish wo­man is described to be this great Citie which reigneth over the Kings of the earth, vers. 18. I confesse, that Rome hath my­stically ruled the Nations, and hath been as the well-bead of the filthinesse and abomination of the world. But more especially this woman, here cal­led the great Citie, is the carnall, world­ly, Antichristian Church; which hath as a whore departed from God, and [Page 207] hath been led by a lying spirit, and hath followed after whorish inventi­ons of her owne braine, hath gathered the nations of the world into a Church, and called them by the name of Chri­stians, and all this hath been by a my­stery of iniquity, a very babell and con­fusion. This woman called the great Citie, is no other then the whole Church of Antichrist; that rides upon the beast or earthly power; and is clo­thed in gay cloathing of humane or­dinances and formall professions, pre­tending to be the Spouse of Christ, when she is a very harlot, going after other lovers; and whiles she pretends Christianity, shee is drunke with the bloud of the Saints. This whorish wo­man is the great Citie, where lieth the dead bodies of the witnesses.

Secondly, by the street of this great Citie is meant the whole Territory and space, the confines and large ex­tent of the Dominion and rule of the Antichristian church and government. The word [...] being of the singular number, is put for the plurall, and sig­nifies all the streets, territories and pla­ces of Antichrist's rule and dominati­on. [Page 208] It cannot properly be taken for one street; for thero is no great Ci­tie made of one street: but indeed the word, as rendred by the Septua­gint, signifies a whole Countrey, the whole confines or bounds of a place: So that this street cannot be meant of one street, or distinct place, but of the whole territory and large­nesse of Dominion, the whole com­passe and extent of all the Nations, and Churches, that are under the authori­ty and command of Antichrist: the ut­most limits and extreme bounds of largenesse and greatnesse is here inti­mated by the street.

In the third place, we come to a description of this Citie, and that is,

First, by resemblance; first, to So­dome; secondly, to Egypt.

Secondly, by some carriage or acti­on of this Citie towards Christ: it's the place where our Lord was crucified.

The Citie is described by a resem­blance to Sodome and Egypt, in a meta­phoricall way; for here we have the word [...], spiritually, which means something that's spirituall and [Page 209] mysticall: not that it's spirituall, as opposed to carnall or earthly, but as opposed to Sodome and Aegypt literally and properly so called. Then it's meant of Metaphoricall Sodome, and of Mysticall Aegypt, by way of an allusion or resemblance.

First, Sodome was a place full of fil­thiness and uncleanness, as we have the relation in Gen. 19. And the iniqui­ty of Sodome was sayd to be pride, and fulnesse of bread, and abundance of idle­ness and lasciviousness, Ezek. 16. 49, 50. It was with this abominable wick­edness that righteous Lot was so much vexed and perplexed in spirit, at the sight and beholding thereof. Suitable unto this, is the spirituall uncleanness and filthiness gf Antichrist, called the mother of Harlots, full of abominati­ons, corrupting the earth by her un­cleanness, and intoxicating the whole world with the wine of her fornicati­ons. In a word, all the whoredome, fornication, and abomination of So­dome, are spiritually hatched and acted by this whorish woman, this great City Babylon the great, this Antichristian Church, this abominable Strumpet, [Page 210] the great Harlot of the world.

Secondly, we have a resemblance to Aegypt. First, in respect of Idolatry and and Superstition, as appears, Exod. 12. 12. They were full of Idols and false gods, they did worship their Kine, and other Cattell; for it was the custome of the Heathen to worship their Kine, and other Cattell; for it was the custome of the Heathen to worship that for Gods, that the Israelites were to offer in sa­crifice unto God: Hence it was, that Moses would not, that the children should offer Sacrisice untill they were come forth of Aegypt, lest they should follow the example of the Aegyptians.

Secondly, Aegypt was full of tyran­ny and oppression towards the children of Israel: their Task-masters laid on heavy burthens on their shoulders, and that with much vigour and cruelty, as 'tis related in Exod. 1. 13. The taske­masters of Aegypt, and the oppression of Pharaoh, made it to be the very house of bondage. The same things are found in mysticall Aegypt, as Idolatry and su­perstition: all the whole bundle of An­tichrists worship, is but of carnall in­vention, and humane institution, yea it is spirituall whoredome and Idola­try. So also may we finde in her all the [Page 211] cruelty and oppression of Aegypt: here are those Task-masters, that by their civill power, and Ecclesiasticall Laws doe continually vex, and torment the Saints. As once Pharaoh destroyed the male children of the Israelites, so the Dragon standing before the woman, rea­dy to devoure her children: and when the woman flyeth into the wildernesse for shelter and relief, he casts a flood of persecution after her, and continually maketh warre with the remnant of her seede, which keepe the commandement of God, & have the testimonie of Jesus Christ, Rev. 12. 4. 16, 17. Thus you see how the great Citie is resembled,

• 1. To Sodome, for pride and filthiness.
• 2. To Aegypt, for idolatry and oppres­sion.

The second description of the Citie by its carriage and action; it's where our Lord was crucified. This cannot be meant literally, or according to the letter [...] for so Christ was crucisied at Jerusalem; but it is meant spiritually and mysti­cally, that Christ is crucified in his truth and members, in Sodome and Aegypt: it's the pride and filthinesse of So­dome, and the cursed idolatry and cru­elty [Page 212] of Aegypt that doth alwayes cruci­fie Christ in his lawes and servants, but consider;

First, though Christ in his person was put to death at Jerusalem, yet hee was crucified by a Roman power, con­demned by Pilate, a Roman Judge, and was adjudged by a Roman kinde ofIoh. 18. 31. Mat. 20. 19. death, and was executed by the Romane Souldiers, and all was done under the Roman jurisdiction, territorie, govern­ment, and dominion, which here for filthinesse and abomination is called Sodom, and for idolatry and oppression is called Aegypt. So in this respect Christ himselfe may be said to be cruci­ed in Sodome and in Aegypt. But

Secondly, Christ is crucified mysti­cally, and that is in his truth and laws, in his members and people. Acts 9. 5. Saul, why persecutest thou mee? which words do import, that Christ is cruci­fied in his people. So that as Christ was brought in, adjoyned in testimony and witnesse with his Saints; in like manner he comes in, as suffering with them also: So that here is some resem­blance between the suffering of Christ, and his witnesses; For as Christ was [Page 213] put to death by a heathening Roman power: so by the raign and dominion of Antichrist, the Witnesses are put to death also, and Christ is crucified in them. It was the wickednesse of the Scribe [...] and Pharisees that accused Christ, of Judas that betrayed him, of Pilate and the high Priest that condem­ned him, of the Gentile souldiers that crucified him: all this wickednesse heightned in Antichrist, grows into the uncleannesse and filthinesse of Sodome, and into the e [...]ity and cruely of Aegypt, doth make Warre against he Wit­nesses, and kill them. So that it is not so much meant of the place where Christ or his Saints are oppressed: [...] to shew, that the wickedness and impi­ety that put Christ to death, is the very same wickednesse that Antichrist doth exeroise, in killing of the fai [...]h [...]ul se [...] ­vants and Witnesses of Christ. The words being unfolded, we now come to give some observations from them.

First, observe, That the external forms 1 Observ: of worship that Antichrist useth, are but as a dead body, or carkass.

Such was the Temple, Priest-hood, and worship of the Jewes, when God [Page 214] had departed from them: such also is all the worship & service of Antichrist; it's not so much the superficies or external form that he doth oppose, but the spirit of life that breathed forth in them, by the Prophesie of the Witnesses. As the bodie becoms a Karcase, when the spirit & life is departed, so is the external and formall part of worship, when the spi­rit of God hath departed from it. The Apostle tells of a forme of godliness, without the power thereof, 2 Tim. 3. 5. The word [...] is not put for the true forme or essence of godliness, but for an externall profession and confor­mity thereunto by a meer resemblance, vizard, or shew of holinesse: So all the formality of Antichrist doth consist in externall gestures, behaviours, rites, and ceremonies, without the pure effi­cacious, powerfull, inward worship of God in spirit and truth: so all their formal profession is but as a dead body, a Carkase without the life or spirit of Christ.

Secondly, observe, That it is not so 2 Observ: much the outward forme or figures of wor­ship, that Antichrist seeks to suppresse, as it is the spirit and testimonies of the Witnesses.

[Page 215]The world doth patch up their whole Religion from the externall formes or bodies of the witnesses: these lye in every street of the great Citie, in all the Territories and Dominions of the Antichristian Church: There is not one street or part of the worldly church but hath store of these Monuments and Images of the worship and service of God, that they have taken up, from the Witnesses laying of them down; when the Saints worship God in the inward Temple, in the Wilderness, then these Gentiles possesse themselves of the out­ward Court, take it as their portion, and use it at their pleasures. As Maho­met tooke part of the Jewish customes, and part of the Christians practice, and so patch'd up his forme of worship: So Antichrist hath taken the externall formes, that the Witnesses had before exercised in; and adding his own in­ventions, makes up a formall R ligion that he sets up in all the stree [...]s and ter­ritories of the great Citie, viz. the whole Antichristian Church. So that there is no Church, no State, part or Dominion where Antichrist hath to do, but there we may see the bodies of the [Page 216] Witnesses, the forms and images of the worship, that they have been exercised in, and have layd aside.

Thirdly, from the resemblance, ob­serv,3 Obser. That Antichrist is full of spirituall uncleannesse, and cursed cruelty. All the pride, gluttony, fulnesse of bread, and abundance of idlenesse and filthinesse of Sodome: all the wick dnesse, idolatry, rage, envie, and malice of Aegypt, doth but set forth the sinfulnesse of the man of sin, the sonne of perdition; yea all that abominable wickedness height­ned, spi itualized, and grown more vile and mysterious, as it is acted by Antichrist. Here is the silthiness of So­dome, the idolatry of Aegypt, the op­pression of Babylon in a mysterie, all un­der the prete [...]ce of piety and godliness. This Citie is called the greatwhore, Rev. 17. 1. because of the multitudes of her spirituall fornications: And the mother of harlots, vers. 5. being a teacher and nourisher of others in her silthy whore­doms, bringing up children of whore­doms. Also she hath in her hands the cup ful of abominations, a glorious cup to allure others to drink the wine of her fornicatior, and to partake with her in [Page 217] cursed idolatrous practices. Besides, the enmity, rage, and cruelty of the Beast is alwayes vexing and torment­ing the Israel of God. Here is the filth­inesse of Sodome, and the enmity of Aegypt practiced by Antichrist, in the my­stery of iniquity, drawn up to the grea­test pitch, height [...]ed to the utmost ex­treamity, deposing Christ and his truths, advancing flesh and sinne into Christs throne, and so becomes beastly and most abominable.

Fourthly, and lastly, observe, It is 4 Obser, the very life, spirit, and image of Christ, that Antichrist doth chiefly oppose, in slaying the Witnesses. It is not so much the per­sons or bodies of these Witnesses they of the world do so much oppose; but the appearance and life of Christ in them: it's the same wickedness that put Christ to death in his person, and it's still the same wickedness that slayeth Christ in his Saints and truth. The ve­ry name of Antichrist signifies one that opposes Christ; if this were not his worke and aime, he could not be Anti­christ, who indeed is one that fights a­gainst Christ, under the very forme of Christ. And as it's Christ he aimes at, [Page 218] so it's Christ that is slain and crucified: it's our Lord, his truth, his image that's slain in spiritual Sodome & Aegypt: And in as much as 'its Christ he crucifieth & killeth; great shall be the judgment of Babylon, as wee may see in Chap. 17. when God shall recompence upon the man of fin, the blood of the Prophets, and the blood of the Saints, and of all that were slame upon the earth, vers. 24.

And last of all, the Lord will reckon with Antichrist for the blood of Christ, for crucifying the Lord af glorie. Christ tels the Jewes, that upon that genera­tion should be brought all the blood of the Prophets, and righteous men slain in former times, because they succed­ed the former Persecutors, finished their work, and so became guilty of all the blood shed before: so here Antichrist doth contract all the guilt of Sodome, Aegypt, and Babylon, and of those that crucified Christ; therefore upon him shall be recompenced the blood of all that were slain upon the earth. So great shall be the fall and ruine of Antichrist, that a mighty Angell (of great force and power) shall take a great milstone, and cast i [...] into the sea, and it shall be found no more, [Page 219] Rev. 18. 21. A great milstone is very ponderous and weighty of it selfe, and falleth with great force, but much more if it be cast down with a strong hand, and being in the bottom of the Sea, it cannot be found any more, nei­ther will it rise again. All which shew­eth the exceeding violent and perpetu­all destruction of Antichrist, being guil­ty of the blood of all Saints, yea, and of crucifying the Lord himself.

VERS. 9. And they of the people, & kindreds, and tongues, and nations, shall see their dead bodies three dayes and a halfe, and shall not suffer their dead bodies to be put in graves.

IN the former verse, we heard of the place where the dead bodies lay: now here we come to see what is the carriage of their Adversaries towards their dead bodies; wherein we may con­sider these particulars.

First, the persons exercised about [Page 220] these dead bodies, and they are the peo­ple, and Kindred, and Tongues, and Na­tions.

Secondly, their carriages or actions towards these dead bodies, and they are two.

• First, they shall see them.
• Secondly, they shall not suffer them to be put in graves.
• Thirdly, the time how long they shall thus behold these dead bodies, and hinder their buriall, and that is, for three dayes and a halfe.

First, concerning the persons exerci­sed about these dead bodies, and they are People, Kindreds, Tongues, and Nati­ons. We may read the words partive­ly thus: Some of all people and kindr­eds, &c. which implies some principall ones, viz. those of power, strength, wisdome, authority, rule: These prin­cipall men of all Nations, Kindreds, and Tongues, the most learned and wise, the most eminent and honoura­ble of all Nations, the most choisest of men, of the greatest of gifts and abili­ties, such as these shall be exercised a­bout the dead bodies of the Witnesses. There is not a man that hath a lang­uage, [Page 221] gift, tongue, or dominion, and rule, but he is taken up, and employed, about these dead bodies: These are the persons thus exercised.

Secondly, how are they exercised a­bout these dead bodies.

• First, They shall see them.
• Secondly, They shall not suffer them to be buried.

First, they shall looke upon the dead bodies of the Witnesses, not as the high Prie and the Jewes did upon Christ, with disdaine and scorne, Lu. 23. 25. The people with the Priests, beholding of him, derided him; but rather these looke upon them with delight and affectation, and as it's expressed in the next verse, they rejoyce over them: they make these dead bodies, or outward Carkase of heaven­ly things, to be the very object of their joy and delight: they live upon these Carkasses, they uphold them as their very life and comfort.

Secondly, they shall not suffer these dead bodies to be put in graves: this commonly is done in dis-favour and scorn, it was spoken it was spoken to the indignity of the Babylonian Monarchs, that they should be cast out of their graves as on abo­minable [Page 222] branch, Issa. 14. 19. But I take the meaning here in the contrary sense, that they kept these dead bodies above ground out of favour and liking, that they might see them, and satisfie them­selves with such a pleasing object.

These are they that possess the out­ward Court, and will not suffer the dead bodies to be buried; the outward fleshly form of the Witnesses they will not let pass out of their sight, it is their life and Religion; the life and spirit of these things that were wont to tor­ment them, is departed, and therefore they will not part with the externall forme that the Witnesses did once ad­minister in. These outward forms and figures of worship they will keep above ground, and will not suffer them to be put in graves. Abraham desired, that when Sarah was dead, shee might be buried out of his sight, Gen. 23. 4. be­cause the sight of his Wife was a griefe unto him: but it is not so here with those that manage the cause of the Beast, they preserve the dead bodies of the Witnesses, that they may from the Carkass or formes of the Saints, frame out, and set up a Religion unto them­selves: [Page 223] and therefore, though they slay the testimonie of the Witnesses that did vex and trouble them, yet they keepe their bodies above ground, that they might live, and be comforted by them.

Thirdly, how long these shall see their dead bodies, and hinder their bu­riall, that is, three dayes and a halfe, which is spoken indefinitely and unde­terminate: and as in Prophesie days are taken for years, so here it is meant of three yeares and a halfe, and so hold [...] proportion with the thousand two hundred and sixty dayes, and 42. moneths, and a time, times, and halfe a time. For it cannot be meant, that the Witnesses should prophesie three yeares and a half, and at the end of their pro­phesie should be slain, and lie dead three dayes and a halfe afterward: But this three dayes and halfe in which the dead bodies of the Witnesses lie slaine, and their dead bodies continue unburied, is the same terme of time with that of the Witnesses prophesie: even all the space that Antichrist doth possess the ou [...] ­ward Court, and trample under foote the holy Citie.

[Page 224]The words being thus explained, we proceed to the Observations, which are these.

First, That the power and greatness, the 1 Observ. wisdome and abilities of men, are exercised about the dead bodies of the Witnesses.

What is all the studie and care that men take, what do they spend their time and parts about, but concerning these dead bodies; yea, the most excel­lent of men, Nations, Kindreds, and Tongues; these with all their domini­on and greatness, with all their learn­ing and wisdome, they are all employd about the Carkass, or externall forme of things: All the syllogisticall reason­ings and disputes, all the maximes and rules that worldly men are exercised in, what are they, but the very forme and figure, the superficiall and extern­all part of those things, that the Saints have in their time administred in: now the Gentiles come to possess the out­ward Court, and all their paines and endeavours they use about it, to ad­vance it, and make it glorious in the earth.

Secondly, observe, That the great care that those of the Nations and Tongues, &c. [Page 225] take about the dead bodies of the Witnesses, is to keepe them above ground.

The remembrance and sight of these are very deare and precious to the world: these are their very life, peace, and joy, they cannot live or enjoy themselves without them. The exter­nall formes of Religion, that the Wit­nesses have sometimes given forth their testimonie by, and having laid them a­side, the world doth with much gree­dinesse take up to use them, and to make them their very stay & comfort. I have observed, that the Saints did ne­ver cast aside any externall form of Re­ligion, that sometimes they have been exercised in; but worldly Christians did readily embrace them, they use them; they keep them above ground, and will not suffer them to be put in graves, because they cannot subsist without these, their very life and be­ing is upheld by these dead bodies, by these Carkasses, or outward things. Hence it is, that when the Witnesses have cast aside some formall wayes of worship; what is the question of world­ly professors? what Religion shall we be of now, say they? when shall we be [Page 226] setled? Alas, their Religion and life is gon, if the external from be taken away: They will not suffer these to be put in graves, if they can with all their endea­vonrs keep these bodies above ground: and why? the life and spirit of these things is departed, with the Witnesses laying of them down, so the world is willing to embrace them: So long as the Witnesses used them, and there was some spirit and life in them, it tor­mented and vexed the worldly people, they continually opposed the Witnesses in those very wayes and formes that now they take up themselves: they on­ly persecuted the spirit and testimony of the Saints, but their Carkases they keep above ground; for alas, take away these, you take away their Religion, their life, and all they have: they have but the outward Court to possess, and if you deprive them of that, they have nothing left: No wonder then, if worldly Christians will not suffer the dead bodies of the Witnesses to be put in graves. Now what is all the work and labour of those that manage the cause of the beast? but this, that after they have-slain the testimony of the [Page 227] Saints, to advance the fleshly part, and outward Carkass of heavenly things, in relation to their owne advantage.

It's said in vers. 18. The nations were angry, for his wrath is come, and the time of the dead, that they shouid be judged. All the Ordinances and Worships, all the rules and authorities, all the orders and services of Antichrist, are but dead things, and shall be judged as dead, having nothing of the light of life of God in them. Well may the nations be angry, fret, and vex, and why? the Lords wrath is come upon all Religi­on, and glorious formes of worship, they are judged but as dead bodies, as empty Ca [...]k [...]ses, without any spirit or life at all, and the glory of the worldly and carnall Church is now o­verturning, and all is, because it is but a dead Carkass, and shall be consu­med.

Thirdly, In that these bodies lie un­buried three dayes and a halfe, observe, That the dead bodies of the Witnesses are 3 Observ: kept above ground, all the time of Anti­christs reigne. As before their dead bo­dies (viz. their outward formes of worship) did lie in all the streets and [Page 228] dominions of Antichrist: so also are they kept above ground in every age and period of time, in which the beast doth reigne. For these bodies have an agreement with the outward Court, which is given to the Gentiles for forty two moneths. This also is the time of the womans being driven into the wil­derness a thousand, two hundred, and threesore dayes, Chap. 12. 6. where she was nourished for a time, times, and halfe a time, Ver. 14. So that these three dayes holds proportion with the forty two moneths: the same time that Anti­christ doth posses the outward Court, so long doth he make make use of the bodies of the Witnesses. Then it is not in some particular time, or in some short peri­od, that the Beast shall rise up against the Witnesses, but namely all time of his Raigne he shall make warre with the Saints, slay their testimonie, and make use of their dead bodies. And though he could not endure the spirit & truth that the Saints held forth, yet hee knows how to make use of their exter­nall forme and image, which hee will not part withal, so long as he is able to keepe it above ground, untill the [Page 229] wrath of the Lamb come, and that the dead shall be judged.

VERS. 10. And they that dwell upon the earth, shall rejoyce over them, and make merry, and shall send gifts one to another, because these two Pro­phets tormented them that dwelt on the earth.

HEre wee have a farther carriage of the Adversaries towards the dead bodies of the Witnesses: while they lye in the street of the great Citie, and are kept from being interred, or put in graves, the men of the earth, they re­joyce over them, and make merry, and send gifts one to another, because these two Prophets are tormented, &c. In the opening of these words, observe,

• 1. The persons brought in here act­ing: And they are they that dwell upon the earth.
• 2. Their actions: They rejoyce, make merry, and send gifts one to another.
• [Page 230]3. The reason of this their acting; Because these two Prophets tormented them, &c.

The first of these to be considered is, who are meant by the persons that are here stiled, the inhabitants of the earth: These are meant of worldly Christans, such as serve Antichrist, they are onely earthly and carnall, they are without the Temple of God, they live in the sy­nagogu [...] of Satan. These are said to dwell upon the earth, Rev. 12. 12. And Chap. 13. 8. The Antichristian Church and faction are said to dwell upon the earth, because they are earthly and carnall, in opposition to the Saints, who are said to dwell in heaven. The Witnesses are stiled such as dwell in hea­ven, Chap. 18. 20. And those that wor­ship the Beast, being their opposites, are stiled, those that dwell upon the earth. The Saints under heavenly enjoym­ents, heavenly discoveries of truth and light, these dwell in Heaven, in the glorious Temple, in the holy taberna­cle of God.

But the Antichristian Church, and all the members thereof are cast out of heaven unto the earth, there they inha­bite [Page 231] and dwell; they favour of the earth, having earthly enjoyments, car­nall delights; their condition, state, worship, and contentment consisting all of earthly things. The earth is their portion, and they make their habita­tion in it.

Secondly, the carriage of these earth­ly men, towards the Witnesses dead bodies: they rejoyce over them, make merry, and send gifts one to another. This is an allusion to the practice of the Jewes, when they had procured deli­verance from the contrivances of Ha­man, they solemnly feasted, rejoyced, and made merry, sending portions one to a­nother, Hest. 18. 19. So when the Lord had restored unto the Jewes their land, their Citie, the Temple, and worship; The people went their way to eate, and to drinke, and to send portions, and to make great mirth, Neh. 8. 12. Suitable here­unto is that of the Prodigall, who when he came home, the Father for joy kils the fatted Calfe, and they rejoyce and make merry together, Luk. 15. 24. So here the inhabitauts of the earth doe so well resent their killing, and over­coming the Witnesses, as that they so­lemnly [Page 232] rejoyce and make merry, even as those that have obtained someemi­nent deliverance, or that have received some excellent good thing, or as if they had obtained some great and no­table victory, they set up some Tro­phies or Ensignes of Conquest. And this they expresse in a feastival manner, They eate, and drinke, and are merry, and send portions one to another.

The summe of all is this; that when the Adversaries shall think upon the dead bodies of the Witnesses, that they maintain and keep them above ground without the true life and spirit, they shall excceedingly triumph, and make feasts in token of joy, as in the old time; and if they doe not this literally, yet they shall as much, and as really re­joyce, as they that did such things; and not only so, but do what they can to make others rejoyce with them.

3. Consider the reason why they do thus rejoyce, and that is, Because these two Prophets tormented them that dwelt up­on the earth. Wee may read tormented, or had tormented; not that they rejoyced because they were tormented by these Prophets, but because they had over­come, [Page 233] and killed these Witnesses of God, that had alwayes tormented them; now they thought they were rid of them, and should not be trou­bled with them any more, therefore it is, that they of the earth do so great­ly rejoyce. The Witnesses torment the earth by inflicting just punishment and reward upon those that worship the Beast. Their very witnesse and te­stimony is a great torment to the world. The wine of Gods wrath, and the cup of his indignation shall tor­ment the earth: and what is all this, but the powring forth of the Vials, oc­casioned by the prophesie of the Wit­nesses: As they turned waters into blood, and plagued the Earth with all plagues, as we heard before, so they torment the earth by their witnesse and prophesie: Good reason hath the world to rejoyce, when they can hin­der the course of their testimomonie, and keepe their bodies out of graves, to their owne advantage and use. From the words thus opened, take these few Observations.

First, observe, That the people that 1 Observ. serve Antichrist are earthly and carnall. [Page 234] They are a generation that doe arise from the earth, and they are earthly, they neither know nor favour the things of God. Their Church is car­nall, their Ordinances are but inven­tions, their Government is but a worldly power, all the whole forme of service and worship is but of an earthly and humane institution. Their wisdome and knowledge is but of the flesh, the wisdome of this world, and of the first Adam, they are not endued with wisdome from on high. All their parts and gifts are but acquired, and made up by art and science, they are not the pure gifts of the spirit, but of a false annoynting, of a common spi­rit. Indeed these may cause fire to come downe from heaven in the sight of men, as it's said, Chap. 13 13. pretending they have the spirit of God, when they have but a false and seducing spirit, to draw Proselites to themselves. So that all the things these enjoy, are but carnall Churches, invented Ordinances, hu­mane gifts, worldly governments, all proceeding from the earth, are earthly, and shall be cast forth into the Earth againe.

[Page 235]Secondly, observe, That the greatest 2 Observe joy that Antichrist hath is over the dead bodies of the Witnesses. The greatest ex­pression of the joy and rejoycing of earthly people, is in slaying of the Witnesses, when they can overcome and trample upon their Testimonie, when they can suppresse the spirit of God in them, and stop them in the course of their prophesie, then they will rejoyce over their dead bodies, and make their Carkasses their very life and glory. These of the Earth have no quiet or peace in themselves, untill by their power and wickednesse they have crucified the very apperance of God in these two Prophets; and when having slaine their testimonie, and set up their Carkass as their form of Religion, then they rejoyce, they stir up one another to triumph, and exult, they comfort one another in this great victory. Oh what great rejoycing hath there been in all ages, when the world and men of the earth could at any time suppresse these Wit­nesses, it hath been their greatest aime and ambition; and when they have ac­complished it, it hath been their great­est joy and rejoycing.

[Page 236]Thirdly, observe, That the Witnes­ses 3 Obser. by their prophesie doe most of all torment the men of the earth. The Earth, and the Inhabitants thereof could rejoyce in their earthly enjoyments, in all their carnall actings, and humane in­ventions, were it not for the testimo­ny of the Witnesses, these continual­ly vexe and trouble earthly Christians, and worldly Professors. The men of the Earth would take much comfort and contentment in all their fleshly worship and formality, but that these Witnesses are always giving in their te­stimonie against their falsenesse and emptinesse of all their performances: But when these come and say, this is Antichristian, to tell the world their Church is carnall, their Ordinances invented, their gifts and abilities are but humane, and their government but worldly; this doth exceedingly enrage and torment the men of the earth. Thus they turn their sweete waters into blood and contention, as we heard before, and plague the earth with all plagues; they pour out whole vials of wrath upon all the worships and ways of Antichrist. Thus we see, [Page 237] as the men of the earth doth overcome and slay the Witnesses: so these Wit­nesses make their part good against their Adversaries. They reward Baby­lon as she hath rewarded them, and in the cup wherein she hath filled, they fill to her double, Revel. 18. 6. And as she hath glorified her selfe, and triumphed o­ver the Witnesses, so great shall be her torment, her punishments shall be an­swerable to her pride and tyranny. Therefore when the Witnesses shall by the word of their testimonie, cause vi­als of wrath to fall upon Antichrist, then shall the men of the earth be scor­ched with great beate, and shall gnaw their tongues for paine, and blaspheame Grd, be­cause of their soares and their paines, Rev. 16. 9, 10, 11. Their hearts shal be en­raged with rancour and malice, as burning with fire they shall speak e­vil of God, and gave their tongues for anguish, and vexation of spirit. Thus do the witnesses by their pro­phesie vexe and torment the Inhabi­tants of the earth.

VERS. 11. And after three dayes and a halfe, the spirit of life from God entred into them: and they stood upon their feet, and great feare fell up­on them that saw them.

VVE have spoken of the witnesses prophesying in sackcloth, of their death & slaying, which was a time of mourning & sadnesse to them; but of joy and triumph to their adversaries, who sport and rejoyce over their dead bodies. Now cometh a season where­in these poore despised witnesses shall exult and be glad: when their enemies shall be vexed & tormented; for when they had slaine the faithfull witnesses of Christ, they thought never to heare of them more, but that which will damp all their mirth & jollitie is this, these witnesses shall stand upon their feet, and rise againe. Now of their re­surrection we are to consider.

First, the time when they shall rise, and that's After three dayes and a halfe.

[Page 239]Secondly, the cause or meanes by which they shall rise, and that is, The spirit of life from God entred into them.

Thirdly, we have their resurrection it selfe, expressed in these words; And they stood upon their feet.

Fourthly, and lastly, we have the consequent or sequell thereof: And great feare fell upon them that saw them.

Concerning the time or season of the rising of these witnesses, it's ex­pressed by three dayes and a halfe, which terme of time hath been opened alrea­dy, and as you heard, holds proporti­on with forty two moneths, And with 1260 dayes, and with a time, times, and halfe a time. All the time of the power­full raigne of the beast, the witnesses prophesie in sackcloth, they are al­waies killing and slaying, they lie dead in the great Citie, and their bodies are kept above ground for the space of three dayes and a halfe, which holds a just proportion with the time of the womans being in the wildernesse, in Chap. 12. 14. expressed by a time, times, and halfe a time. After which time of sorrow and sadnesse, that shall befall these witnesses, they shall rejoyce, for they shall rise againe.

[Page 240]Now in that it's sayd, After three dayes and a halfe, it doth seem to imply, an earnest expectation in the witnesses of their resurrection, when the time shall draw neer, when the last period of time shall come, of their sadnesse and mourning, then suddenly they shall expect a time of rising and rejoy­cing. Before the time they cannot ex­pect deliverance: but when it draweth neer, then they are exceedingly taken up in the expectation of it.

Secondly, the cause or meanes of their resurrection, The spirit of life from God entred into them. After this, [...], spirit of life; or as the Hebrews call it, the breath of life; as it's sayd, God brea­thed into man the breath of life, Gen. 2. 7. when he made man a living soule. So when the Lord doth raise up his wit­nesses from their state of sadnesse and sackcloth, he breathes into them the breath of life. The breath of God, is the spirit of God, and the breath of life, is the power and operation of that spirit. Life is nothing but the soules communion with God. The body is dead without the spirit, so is the soule without Ghd. The conjunction of soule [Page 241] and body is life; so the union of the soule with God is divine life. The Psal­mist saith, In thy presence there is life. And marke it, he doth not say, the spirit of prophesie, such whereby they did only see things remotely, foretelling what should come to passe in after times: but the spirit of life from God entred into them. The mighty and powerfull spi­rit of life, causeth these witnesses to live: it is not that spirit, whereby they should say, we shall live hereafter, or whereby they should wish, O that we might live but the spirit of life, where­by they doe live, and they know they live; I say, this mighty, powerfull and glorious spirit of life, shining forth upon their hearts, living and operating in them, this shall cause them to arise from shame and sorrow, even from that meane, low, and poore condition they were in, prophecying in sack­cloth. It is then, the divine presence, the spirit and life of God, the glorious shining forth of this face and love, that occasions the resurrection of the wit­nesses.

Thirdly, we come to the resurrecti­on it selfe, and that is expressed in these [Page 242] words; And they stood upon their feet. We cannot understand this of a resur­rection properly so called; but as the slaying and death of the witnesses was mysticall; such also must their resur­rection be. Then it cannot be meant of a bodily or fleshly resurrection; but of that which is mysticall and spiritu­all; namely, a resurrection from shame and misery, from bondage and weak­nesse, from their meane, low, weake, and fackcloth condition, unto a state of more perfection and liberty, of more glory & light; their condition should be much more glorious and excellent, then it was before. From this expres­sion; And they stood upon their feet; note two things.

First, it notes a rising from a poore, low, meane, captivated condition, as plainly appeares from that place, from whence these words are borrowed, E­zek 37. 10. when the Prophet was com­manded to prophesie unto the foure winds, to breath upon the slaine, and upon the dry bones, that they might live. The dry bones, and the slaine are the house of Israel under the Babylonish captivity, they were as slaine, and as a [Page 243] dead body: (even as the witnesses are under the tyranny of Mysticall Baby­lon) now it is by the breath of God, entering into these dry bones, that they are made to live: the breath of life being in them, they stand upon their feet. That notes their resurrection from the meane and lost condition under the oppression of their enemies. Hence they are sayd, to arise out of their graves, vers. 12. So the witnesses being but as dead bodies, and as dry bones, under the tyranny and oppression of Antichrist; but when the spirit of life enters into them, they stand upon their feet, and arise out of bondage & shame, into a state of liberty and glory.

Secondly, to stand upon their feet, notes, that they should stand by them­selves, they should stand by that wis­dome, that knowledge, light and pow­er they should enjoy in themselves; they should stand upon their owne leggs, and not depend upon others; they should not live upon the wis­dome, opinion, and knowledge of o­ther men, but upon their owne light and experience in the things of God. The time was, that the Arke was car­ried [Page 244] upon mens shoulders, from place to place, untill at last it was brought [...]nto the Temple, and then it rested: So the Saints, while prophecying in sackcloth, under weake and faint dis­coveries of truth, did much depend up­on the judgements and opinions of o­ther men; but now the spirit of God shall dwell so plentifully in them, that they shall live upon their owne expe­rience of the light and life of God in themselves. The spirit of life breath­ing in them, with much life, with much power and evidence, that they shall no longer be carried away with the con­ceits of other men, but shall stand up­on their owne feet. Thus we see, that the resurrection of these witnesses is first, from bondage and misery, unto liberty and freedome. Secondly, from darknesse and meanesse, unto light and glory.

The fourth and last thing here to be considered is the consequent or sequell hereof; And great feare fell upon them that saw them. When the witnesses were slaine, and their dead bodies lying in the street of the great Citie; The men of the earth could rejoyce, make mer­ry, [Page 245] and triumph; but now at the wit­nesses rising, the case shall be otherwise with them, now they shall feare and tremble, now amazement and astonish­ment shall take hold of them. When the witnesses were slaine, they thought never to heare of them more, they ho­ped they should never arise; but behold now they rise againe, and how great­ly doth this affright the men of the world; here is terrour and amazement to all that dwell in the earth. Suitable unto this is that passage in Act. 5. 5. when that judgement was manifested upon Anania [...]; the Text saith; Great feare fell upon all that heard those things. Those persecutours that did vex and trouble the witnesses, they thought they had made sure worke of them, that they had been wholly destroyed, and that they should never more have been troubled with these Prophets; but now to their great griefe and a­mazement they rise againe, and stand upon their feet; this doth more af­fright & trouble the men of the earth, then ever their prophefie did.

Having thus unfolded the words, we passe on to the Observations they [Page 246] offer to our Consideration.

First, Observe; That when the time of 1 Obser. the witnesses suffering and sadnesse drawes to an end, there is an earnest expectation in them of their resurrection. The text doth relate to the time of their resurrection, when their suffering condition shall draw to an end. After three dayes and a halfe, &c. There is a day, and after that two dayes, in which the witnesses are in the middest of their sufferings and persecutions, their evills are mul­tiplyed, and they cannot say when they shall be delivered, and therefore resolve to wait with patience, and submit to the will of the Lord. But when the halfe day shall come, which shall be but short, then these witnesses are brought into a comfortable expec­tation of a seasonable and speedy deli­verance, when they shall plainly see, that the witnesses have been long time in slaying, and have been dead, and now speedily shall revive and rise againe. These shall be able to say, the Lord will cut his worke in righteousnesse. It is sayd, that all Babylons plagues shall come in one day, Chap. 18 8. that is all in some short time, suddenly, and be­yond [Page 247] expectation. So sudden shall be the rising of the witnesses, when they come to the halfe day, or last period of time. Now I am most confident, that it is the time of the sixt Trumpet, in which time the witnesses are not to be slaine, but to arise, and ascend to God, in the cloud; and therefore the great expectation in the spirits of many Saints this day, of some notable change, and of some great manifestation of the kingdome of God, doth predict to me, the sudden rising of the witnesses. The three whole dayes of the beasts raigne are past, it's the halfe day, the dividing of time, the time of the image of the beast; and therefore the Saints shall shortly sing by experience that song; Babylon is fallen, is fallen, Revel. 18. 2. The Saints may sing and rejoyce, their time of deliverance draweth neer; the spirit of life appeares in some of them already, and shall shortly shine forth in others by a discovery of that glory of the Lord that's risen upon them, & these shall shine forth in the bright­nesse thereof. Many things in the con­sequent words of the Text will far­ther manifest, that the witnesses are in rising.

[Page 248]Secondly, Observe, That the witnesses 2 Observ: are enabled to arise by the mighty powerfull spirit of life, from God. Nothing but the mighty, strong, prevailing spirit of life, can cause the witnesses to arise. There's no motion, but it flows from life, and there's no true life, but it flows from Christ, and his spirit. The first Adam was made a living soule, the second was made a quickning spirit, 1 Cor. 15. 45. Christ is alive-making spirit, it is the spirit that makes man to live a spiri­tuall life. This is the true life, the spi­rit of life; all spirituall actions flow from this life, it is Christ living and acting in the soule. Now it is the a­bundant flowing forth of this spirit of life, that must cause the witnesses to a­rise. It was the great and powerfull voyce of Christ, that caused the dead to rise, Joh. 5. So it must be the power­full quickning, inlivening, filling, re­viving spirit of life from Christ that brings forth a resurrection to these two witnesses. It is not a small measure of the spirit, neither is it a spirit of prophesie, as to foretel things to come, or to see things at a great distance, that will make the witnesses revive and [Page 249] stand upon their feet; but the spirit of life, when they shall know they live, when all they act & speake flows from that life, their works and speeches are all living, when they are able to say, we live, when they can declare the spi­rit of life from God lives in them, then I say, it is that causeth the witnesses to arise, when this spirit lives in them, whose property is to quicken, and cause all things to live.

Thirdly, Observe, As there is a time 3 Observ: when the witnesses lie slaine and dead; so also there is a time, when they shall revive and live againe. They shall not alwayes be troden underfoot by the men of the earth, and prophesie in sackcloth, and be slaine by the beast that ariseth out of the bottomlesse pit; and their bo­dies to lie in the streets of the great Ci­tie, that they should alwayes be made a scorne to their adversaries; but they shall have a rising time, when they shall cast off their sack cloth and mourning, they shall stand upon their feet and re­joyce; and then their enemies that re­joyced over them shall weep and la­ment. If their enemies did know this, they could not so much triumph over [Page 250] them. For as the Prophet speakes; Though they fall, yet they shall rise againe, Mich. 7. 8. These Prophets of the Lord may be eclipsed for a season, and they may give forth their testimony faintly and weakly, and in much weaknesse and darknesse; but afterward they breake forth in greater lustre & bright­nesse then ever they did before. Though they for a space lie dead, & their bones are dried (as the Prophet speakes of Israel) yet the Lord will by the opera­tion of his divine power, and by the spirit of [...]ife enter into them, he will cause▪ their dead bodies to arise: So that▪ now they shall not act so much in the strength and power of the creature, they shall not be upheld by the autho­rity, reason, judgement, and opinion of other men, but they shall stand upon their owne feet; they shall not live upon the streng [...]h of mans parts, wisdome or argument; but upon their own know­ledg [...], experience, and assurance of the spirit of life from God dwelling in them. Now they shall not prophesie or foretell of good things to come, or of deliverance at a great distance; but they shall act and speake in the name [Page 251] of the Lord, from the anoynting that dwells in them, they shall onely move, speake and act by that spirit of life, that hath raised them from the dead.

Fourthly, and lastly, observe, That 4 Observ: the rising of the witnesses, is a most dread­full sight to the men of the earth. The wit­nesses now arise from shame, oppressi­on and tyranny, and how can it be o­therwise, but that their enemies that oppressed and tormented them, should be much amazed and affrighted. When Herod heard of the works of Christ, he was much afraid, saying, It is John whom I have beheaded, Mark. 6. 16. So when the Lord shall raise up his ser­vants from bondage and slavery, from darknesse and weaknesse, and shall lift them up into a higher condition; what will the world say, are not these they that we have persecuted and slaine, ri­sen up in the rule, dominion, and pow­er of the kingdome of Christ. The sight and beholding of this strikes the world dead, at one blow. This sight is terri­ble to all earthly men. When the Soul­diers came to apprehend Christ in the garden, and did but heare Christ say, I am he; they fell downe backward: So [Page 252] when the men of the earth shall heare and see▪ the poore despised Saints to stand upon their own feet, they shall fall backward; they shall as Saul fall flat upon the earth, they shall become heartlesse & spiritlesse, feare and trem­bling▪ shall take hold on them. The prophesie of the witnesses, though but in sackcloth, was a great trouble to the men of the earth they were dis­quieted and troubled at that; there­fore they were much comforted and re­freshed in [...]laying of them, by hindering them in the▪ course of their prophesie. But now when they shall see them arise higher then ever, O! this strikes the world▪ to the very heart, this is an ex­ceeding terror & amazement to them. There is just cause for the earth to mourne at the rising of the witnesses, because the liberty and glory of these, shall be their bondage and shame: as one of the scales of the ballance goes downe, when the other goes up; so the honour, prosperity, & dignity of these witnesses, and of carnall men, are in­consistent one with the other. Then this amazement falls irrisistibly upon worldly men; fearfullnesse and asto­nishment [Page 253] doth surprize them all, pale­nesse of face, and sadnesse of heart strikes the men of the earth, when they thought they had slaine these Saints so that they should never rise more, they thought they had made an utter rid­dance, never to heare of them, never to see them more, unlesse their dead bodies and carkases, to make merry withall: but now that these should re­vive and live againe, the sight of this, nay the very thought hereof is like a milstone, that breaks them in pieces, and doth make their hearts to melt, and their spirits to faile within them.

VERS. 12. And they heard a great voyce from heaven, saying unto them, come up hither, and they ascended up to heaven in a cloud, and their ene­mies beheld.

IN the former verse we heard of the witnesses resurrection: here in this verse, we come to treat of their ascenti­on; [Page 254] wherein we have an evident allu­sion to the resurrection and ascention of Christ. And they heard a great voyce from heaven, saying, Come up hither, &c. In which words consider.

First, the cause of the witnesses as­cention; They heard a voyce from heaven, &c.

Secondly, the ascention it selfe; And they ascended up to heaven in a cloud.

Thirdly, we have a speciall Adjunct of their ascention; And their enemies be­held them.

We are no more to understand this ascention of theirs in the letter, then we did of their resurrection: but as we understood before a mysticall resurrec­tion; so now understand a mysticall ascention also: Their killing was my­sticall, as being slaine in their testimo­ny, so of necessity, we must understand their resurrection and ascention to be mysticall. This having been formerly inculcated, and now also premised, that we are to enquire after a mysticall ascention. We proceed to speak of the first thing; viz. the cause or meanes of their ascention. And they heard a voyce from heaven, saying to them, come up hi­ther. [Page 255] In these words observe.

• First, a voyce.
• Secondly, from whence it comes.
• Thirdly, to whom it speakes.
• Fourthly, what it speaks.

The first thing to be taken notice off is the voyce: This voyce is no other then the very call of God, the appointment of the Lord. The great voyce of his spirit; 'Tis not like the still voyce, in which God did impart his minde to Eliah, or the voyce speaking behinde his people; but a great and mighty voyce, like the sound of a Trumpet, as it's expressed in Revel. 4. 1, 2. This is a translating voyce, changing the Saints into the voyce it selfe, they are such as the voyce is, as John confesses; imme­diatly, saith he, I was in the spirit. This voyce is the breathing forth of the spi­rit of God, the spirit of the Lord ap­pointing, calling, enabling, directing the witnesses to ascend up to heaven, and accordingly they doe ascend.

Secondly, the place from whence this voyce cometh, that's from heaven, that shews it is a most eminent, powerfull, and certaine voyce. It's the voyce of righteousnesse revealed from heaven, it's [Page 256] full of certainty, the mouth of the Lord hath spoken it, it's full of excellency, coming from the excellent glory, it's powerfull and full of majesty, it comes from heaven, and brings the power of heaven along with it, it prevailes in the thing, unto which it was sent, it com­mands all, it carries all before it. All the power of the earth is not able to withstand this great voyce.

Thirdly, take notice unto whom this voyce is sent; it speaks unto them; namely, the witnesses and faithfull ser­vants of the Lord. This voyce speaks onely to the holy ones of God, none else can understand it's language. Those that accompanied Paul in his way to Damascus in Act. 9. heard a voyce, but saw no man, neither did they under­stand the meaning of the voyce, that was spoken to Paul. So the men of the earth, may heare the outward sound of this voyce, but they understand it not, neither is it spoken to them; it's onely spoken to the witnesses, and they heare it, it's directed to them, and they onely understand it.

Fourthly, what direction doth this voyce give forth: it calls the witnesses [Page 257] to ascend, saying, Come up hither. As if the Lord had said; Come my people, you have been clothed in sackcloth and ashes, you have been made the re­proach of the world, and the Gentiles have trampled you under their feet, you have lived upon the authority and opinion of men, you have lived much below in the earth, you have lived too far and remote from my selfe, you have mourned, as in the absence of the bridegroome; but now you shall live so no longer; Come up hither; live in me, in my glory, in my spirit, in my strength, in my kingdome; you shall have liberty, peace, and joy in me: come up to me, from under the capti­vity of Babylon, from under the op­pression of Egypt, from amidst the filthi­nesse of Sodome: come now, enjoy my selfe, my wisdome, my strength, my kingdome: you shall now live upon my holy mountaine, and there shall be no destroying beast, you shall not be destroyed by your adversaries, neither shall the beast, that ascendeth out of the bottomles pit be able to make war w^th you, to overcome, and kill you any more. Here is the voyce of the Lord, [Page 258] powerfully calling, the bosome of the Lord opened in goodnesse and love, the face of God shining forth in beau­tie and sweetnesse, the hand of the Lord effectually reached out, here are the gates of the new Jerusalem, and of the kingdome of Christ set wide open, and all comprehended in this most excel­lent and precious, in this most trans­cendent and glorious voyce of the Lord, expressed in these words, come up hither.

Thus we see by what means the wit­nesses are made to ascend. The mighty voyce of the spirit of the Lord, ena­bling, calling, and directing them. It comes from heaven; having the maje­sty, power, certainty of heaven with it. It speaks to the witnesses only, because they onely understand it, therefore di­rected to them. And the glorious di­rection it gives forth, it calls up the poore despised servants of the Lord, to live in the power and kingdome of Christ, saying, Come up hither. We now goe on to that which follows.

The second thing to be considered is the ascention it selfe; And they ascended up to heaven in a cloud. In the considera­tion [Page 259] hereof, wee may consider three things.

First, their action, they ascend.

Secondly, the place whether, that's up to heaven.

Thirdly, the manner of their ascen­tion, It's in a cloud.

Their action is to ascend, which sig­nifies some greater accession of honor, dignity, greatnesse, and prosperity. When Nebuchadnezzar once said, I will ascend up to heaven, I will exalt my selfe above the clouds, Isa. 14. 14. it's meant that he would in his heart be greater in name, honour, strength and dignity, then he had been formerly.

So the Witnesses shall ascend into a state and condition, much more excel­lent then they had before enjoyed. This ascention is diametrically oppo­sed to their sack cloath condition, to that meane and low condition these Witnesses had lived in, while they were under the power and raign of the beast. This ascention is not a carnall or bo­dily transmutation, or a motion from place to place, but of a mutation of state and condition; 'tis an ascention unto more liberty, freedome, know­ledg, [Page 260] strength and glory then they had lived in before.

Secondly, the place unto which they are to ascend, and that's to hea­ven; the kingdome of Christ is mysti­cally called Heaven. The Saints are said to dwell in Heaven, as Antichrist is said to dwell in Earth; the meaning is, they shall ascend into a more hea­venly condition, of liberty, power, strength, wisdome, knowledge, light, and life. They shall come to possesse the Kingdome of Christ, and enjoy all the immunities thereof. They shall live more in heavenly discoveries of God and Christ, and his will: their ex­ternall peace, and internal glory shall be very heavenly and glorious. And in this respect the Saints that shall sound forth the everlasting Gospel, are said to be in the midst of heaven, Chap. 14. 6. The Saints are called Heaven it selfe, Chap. 18. 20. The multitude of Saints that shall sing Allelujah's and praises unto God, upon the destructi­on of Babylon, are called a people that dwell in heaven, Chap. 19. 1. because they live in heavenly enjoyments and praises. So here the Witnesses are said [Page 261] to ascend up to heaven, in respect of that heavenly and glorious condition and state that the Lord will advance his people unto, when hee shal wholly break the power of the beast, and ad­vance his people to partake of the glo­ry and dignity of his owne kingdome.

Thirdly, wee have the manner how these Witnesses ascend, that's in a cloud. This great thick Cloud that God draws over the Earth, and with which he doth over-shadow the face of all things; this is that darkness, that con­fusion, division, contest, warre, envie, this I say, is that dark cloud, that the Lord hath drawn over the face of the Earth. Hath not God drawn this black cloud upon the affairs, counsels, wisdome and actions of men; the or­der, government, peace, prosperity of the world is all over-shadowed, men know not where they are, nor what they doe, when they goe too fast, nor when too slow; the very hearts and af­fections of men are divided, the world is full of contests and wars, and con­fusions; and there is such a mist upon mens spirits, that they scarce know which way to turn themselves. It's in [Page 262] this cloud of confusion, in which the Witnesses do ascended. We cannot but remember that the Lord brought his people from Aegypt, by dividing of the Sea, by separating of the great wa­ters: so wil the Lord raise up his Saints by dividing of the men of the earth, the great Sea, or peoples of the earth, by dividing of them, by confounding of the wisdome and policie of the world, by dashing one part of the earth against another; I say in this manner, and by this means, the Lord will cause his faithfull ones to ascend.

Lastly, we have that special Adjunct that is hereunto annexed: And their ene­mies beheld them. By their enemies, we are to understand People, Nations, Kindreds, and Tongues, with all the inhabitants of the Earth: All worldly, carnall, Antichristian men, these shall behold them to their griefe and vexation. This is mentioned first, as to the torment and excessive grief that the Adversaries shall take, when they shall see them that they have despised, trampled up­on, and contemned, to be lifted up, to ascend unto honour and dignity, unto life and glory. And secondly, [Page 263] it's mentioned in the praise and hap­pinesse of those that doe ascend in the view of their Adversaries: As the Pro­phet makes it an augmentation of bounty, that the Lord should spread his table in the midst of his foes, Psal. 23. So this is an addition to their honour, they shall ascend in the midst of their Adversaries, in their view, and before their eye. This is the saddest sight that earthly men can behold; they shall see them ascend, and shall not be able to stop their passage: this shall be as worm-wood, as gall and bitternesse to their spirits, this shall even make them gnash their teeth, but they shal not be able to help themselves. The words being thus far opened, we now come to raise some observations from them.

First, observe, That the Witnesses are 1 Observ: enabled to ascend by the powerfull voyce of the spirit of God. They can never rise nor ascend, until they are called up to the Lord by this great voyce, this loud heavenly voyce, this voyce of Majestie and glory. Antichrist was able to suppresse and keepe under these two Prophets of the Lord, untill the Lord comes and raises them up by his owne [Page 264] voyce and command. If all the world should call upon them to arise, they could not, untill the Lord speake the word, and say, Come up hither. When the Lod speaks with a heavenly voyce, it is so full of love and joy, of light and life, that every thing in the hearts of his, doe heare his voyce; every fa­culty, every member, all parts heare and obey. The soule is never willing to ascend, untill the Lord calls by his eternall voyce, and that hath such force and power, such excellency and and majestie, that it removes every ob­stacle out▪ of the way, and sets aside e­very thing that would hinder. And again, this voyce is so great, so pow­erfull, carries with it so much autho­rity, that the men of the Earth can­not hinder their rising▪ If the Lord speak with a powerful▪ voyce to the world, [...]o Antichrist, to the men of the Earth▪ Let my people ascend, l [...]t them come up hither, all the force, power, policie of men shall not hinder them. This voyce is dreadful to the men of the earth, and doth so much affright them, that they are forced at last (as once Pharaoh was) to let the Israel of God goe, and ascend out of Aegypt to [Page 265] Jerusalem, from bondage to liberty, from weaknesse to strength, from per­secution to dominion, from light to darknesse, from Earth to Heaven. Now the Saints are taken up to live in hea­venly comforts and joyes, in heavenly discoveries of [...]ight and life, in heaven­ly immunities and priviledges. And all this is done by the great, the migh­ty, and powerful voyce of God.

Secondly, observe, from the ascen­tion it selfe; That the Witnesses have their 2 Observ▪ time of triumph and rejoycing, as well as they have a time of sack cloath and mourn­ing. When they ascend, they shal shake off their sack-cloath and mourning, they shal ascend farre higher, unto an estate of more liberty, honour, peace, and glory, then their former estate was. They shall not alwayes be made the scorne and reproach of the world, and be trodden under foot of the Gen­tiles, and▪ be driven into the Wilder­nesse, and their dead bodies to lye in Aegypt & Sodome, and their Adversaries to make merry, and rejoyce over their Carkasses; but they shall be advanced above all the pride & scorn of their ad­versaries: wel may their enemies vexe and storm at them, but they are above their reach and danger; these Witnesses [Page 266] shall be cloathed with honour and dig­nity, for all the wrongs and injuries their Adversaries have put upon them. Now they shal sit upon Christs throne, weare Christs crown, enjoy Christs kingdome: now they shal quit the Earth, and ascend farr above men and feares, above griefs and troubles, a­bove shame and contempt; to live more in God & Christ, to enjoy more of his life and righteousnesse, to become more inheritors of his Kingdome and glory.

Thirdly, In that the Witnesses shall3 Observ. ascend up to He [...]ven, observe, That the state and condition the Saints shall ascend up into, is most heavenly and glorious. The Saints shal not dwell in the earth, their faces shall not looke downward, but their nature and priviledg is now to ascend to Heaven, unto heavenly priviledges and immunities, unto hea­venly life and joy; great shalbe their enjoyments, when they shall ascend a­bove the oppression of men, or the powers of flesh and hel; great shalbe their deliverance in respect of external liberty and peace, and also of internal light and glory.

[Page 267]The externall glory, liberty, and redemption that shal attend the Saints in this heavenly condition that they are instated in by this ascention, wee may consider in these particulars fol­lowing.

First, these Witnesses upon their as­cention shalbe delivered from the op­pression of their Adversaries. The op­pression of Aegypt, Assyria, and Babylon shall all cease, and be broken in pieces My people went downe to Egypt, and the Assyrian oppressed them without cause: Now therefore what have I here, saith the Lord, that my people are taken away for nought; they that rule over them, make them to howle, Isa. 52. 4, 5. Behold I will bring them againe out of the land of E­gypt, and gather them from the coasts of Assyria; and the pride of Assyria shall be broken, and the Scepter of Aegypt shall de­part away, Zach. 10. 10, 11. see also Isa. 10. 24, 25, 26, 27. And this proverbe shall be taken up against the King of Baby­lon, and it shall be said, How hath the op­pressor ceased, and the golden Citie: the Lord hath broken the staffe of the wicked, and the red of the rulers, Isa. 14. 4, 5▪

Aegypt, Assyria, and Babylon were the [Page 268] mightiest Oppressors of the people of Israel, by which are typified those An­tichristian powers that have overcome and killed the faithfull Witnesses of God. But now these oppressors shall cease, and the golden Citie, that Ec­clesiasticall or Church-estate shal cease, and the Saints that have been oppres­sed shall goe free, the Lord wil take off the yoak of their burthen, and break the staffe of their shoulder, those that ruled over them, and were their taske­masters, shal be trodden down as mire in the streets.

Secondly, God will make those that have persecuted and trodden under feet the Witnesses, to serve and obey them. For the Lord will have mercy on Jacob, and will yet chuse Israel, and set them in their owne Land, and the stran­gers shall be joyned with them, and they shall cleave to the house of Jacob: and the people shall take them, and bring them to their place: and the house of Israel shall possesse them in the land of the Lord for ser­vants, and handmaids: and they shall take them Captives, whose Captives they were, and they shall rule over their oppressors, Isa. 14. 1, 2. For that nation that will not [Page 269] serve thee shall perish; yea those nations shall utterly be wasted: The sonnes of them that afflicted thee shall come bending unto thee; and all they that despised thee, shall bow themselves downe at the soles of thy feete, and shall call thee the Citie of the Lord, Isa. 60. 12. 14. The nations shall see, and be confounded at all their might, they shall lay their hand upon their mouth, their eares shall be deafe, they shall licke the dust like a Serpent, they shall move out of their holes like wormes of the earth, they shall be afraid of the Lord our God, and shall feare because of thee, Mica 7. 16, 17.

When Christ shall put his Scepter into the hands of his people, the men of the earth shall bow downe themselves, and submit to their au­thority; the very spirits of men shall fall downe and stoope before the Saints.

Thirdly, the Saints shall be abund­antly blessed in peace and quietnesse, they shall have rest from all their ene­mies. And it shall come to passe in that day, the Lord shall give thee rest from sor­row, from feare, and from bondage, Isa. 14. 3. The wolfe shall dwell with the [Page 270] Lamb, and the Leopard shall lie downe with the Kid, and the Calfe, and the young Lion, and the Fa [...]ling together, and a little child shall lead them: And the Cow and the Beare shall feede, and their young ones shall lie downe together; and the Lion shall eate straw like the Oxe: And the sucking childe shall play on the hole of the Aspe, and the weaned child shall put his hand on the Cockatrice den: They shall not hurt nor destroy in all my holy mountaine, Isa. 11. 6, 7, 8, 9. And againe, I will extend peace to her, like a river, and the glory of the Gentiles like a flowing streame, Isa 66. 12.Isa. 33. 20

These Scriptures I know are myste­rious, and there is a spirituall meaning of them: but they are also true in the letter, and hold forth that externall peace and rest, when the Lord shall cause his people to ascend farre above the power and malice of all their ad­versaries: then hee will so take away that wolvish and ravenous disposition of worldly men, that his people shall live in peace and quietnesse among them.

Fourthly, the Lord will raise up his people from reproach and shame, [Page 271] unto a state of dignity and honour. For Zions sake will I not hold my peace, for Jerusalems sake I will not rest, untill the righteousnesse thereof goe forth as bright­nesse, and the salvation thereof as the lamp that burneth: And the Gentiles shall see thy righteousnesse, and all Kings thy glo­ry: And thou shalt be called by a new name which the mouth of the Lord shall name: And give the Lord no rest till he establish, and till he make Jerusalem a praise in the Earth, Isa. 62. 1, 2. 7. And yee shall leave your name for a curse to my chosen (speaking of the Adversaries) for the Lord will sley thee, and call his servants by another name, Isa. 65. 15.

By these Scriptures it appears, that the Lord will not alwayes give up the names of his people to reproach and infamie: they shall not alwayes lie under shame and disgrace; but when the Lord shall lift up the head of his poor despised people, they shall have another name, which the Lord him­self shall name, a name of praise and glory; when the Lord shall adorne his Spouse with the brightnesse of the sun and▪ make her terrible as an army with banners, then the daughters that see [Page 272] her shall blesse her, and the Queens and Concubines, they shall praise her.

This shall be the state and condition of the Witnesses, when they shall as­cend up to heaven, to live in heaven­ly enjoyments, or liberty and free­dome, in respect of their outward and externall glory: they shalbe freed from the oppression of their Adversaries. Their enemies shall serve them; they shal abound in peace, and be blessed in praises.

Now it followes, that wee speake something of their internal glory and excellency that they shal be advanced unto: And that you may, take in these particulars following.

First, the Saints shall abound in hea­venly knowledg and understanding of the mysteries of truth. The earth shall be full of the knowledge of the Lord, as the waters cover the Sea, Isa. 11. 9. And he will destroy in this mountaine the face of covering cast over all people, and the Veile that is spread over all nations, Isa. 25. 7. Moreover, the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be seven-fold, as the light of seven [Page 273] dayes, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, Isa. 30. 26.

There hath been a vaile of covering spread over all Nations, and that by the operation of the man of sinne: but now the vaile shall be taken away, and the light of one day shall be as the light of seven, there shall be a perfect discovery of light, a perfection of truth shall appeare in the Saints.

Secondly, the Saints shall be taken up into higher enjoyments of spiritu­all comfort and joy, by a clearer ap­prehension▪ of divine love, then when they sate mourning under the sense of their owne defects. And the ransomed of the Lord shall returne, and come to Zi­on with songs, and everlasting joyes upon their heads▪ and they shall obtaine joy and gladnesse, and sorrow and sighing shall [...]e away, Isa. 35. 10. and Chap. 51. 1 [...]. And the dayes of mourning shall be ended, Isa. 60. 20. And God shall take away all teares from all faces, and the re­buke of his people shall be taken away from the earth, Isa. 30. 8. And GOD shall wipe away all teares from their eyes▪ and there shall be no more death, neither sorrow [Page 274] nor crying; neither shall there be any more paine, for the former things are passed a­way, Revel. 21. 4. And the inhabitant shall not say, I am sicke, the people that dwell therein shall be forgiven their iniqui­ty, Isa. 33. 24.

All which places shew, that when the Saints shall be delivered from the spirituall captivity of Babylon, they shal have no more occasion of sorrow, those evills that exposed them to re­proach and persecutions, which lay so heavy upon them; and those evills that caused them to shed so many tears shall be all done away, they shall not now be grieved under oppression, and crying for deliverance: For their Offi­cers shall be peace, and their Exactors righteousnesse, righteous ones shall have the dominion. Neither shall the Saints live under any such apprehension of sinne as now, which causes soule sicknesse: for their iniquity shall be done away, and they shal enjoy spiritual freedome and comfort.

Thirdly, the Saints shal act more in the power of God, and lesse from selfe and creature. And he that is weak among them at that day, shall be as David, [Page 275] and the house of David shall be as God, as the Angell of the Lord before him, Zech. 12. 8. For there the glorious Lord will be unto us a place of broad rivers, and streams, wherein shall goe no Galley with oares, neither shall gallant ships passe there­by: Their tacklings were loosed, they could not well strengthen their mast, they could not spread their saile; Then is the prey of a great spoyle divided, and the lame take the prey, Isa. 23. 21. 23.

The weake and the feeble shall be fil­led with so much grace, majestie, au­thority, strength, and truth, that as the very Angels of God, they shall be carried forth in the most heroicall and divine vertues, that the most weak and impotent shal be able to take the spoyle, and seize on the prey of di­vine things; they shal not saile in any gallant Ship of outward enjoyments, there shal be no rowing of the Galley with oares of creature-strength and a­bility: but they shal got forth in the name of the Lord, and shal in his strength alone performe all their un­dertakings.

Fourthly, and lastly, God shal more immediately communicate all know­ledge, [Page 276] comfort, strength, and all di­vine grace unto his people, then hee hath formerly done. The Saints shall enjoy divine things, by a more neer and intimate way from Christ, then for­merly they have done: They shall not so much rejoyce in the externall part or out-side of things, as in the indwel­lings of the spirit and life of God within them. The Sunn shall be no more thy light by day, neither for brightnesse shall the Moone give light unto thee, but the Lord shall be unto thee an everlastong light, and thy God thy glory: Thy Sunne shall goe no more downe, neither shall thy Moone with-draw it selfe: for the Lord shall be thine everlasting light, and the dayes of thy mourning shall be ended, Isa. 60. 19, 20. And I saw no Temple there­in, for the Lord God Almighty, and the Lamb are the Temple of it: And the Citie had no need of the Sunne, neither of the Moone to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof: And the Nations of them that are saved shall walke in the light of i [...], for there shall be no night there, Rev. 21. 22, 23.

When all external means and wayes [Page 277] shall cease, God and Christ shal be all in all to his Saints. The earthly Jeru­salem had à Temple, and visible signs of Gods presence in it: but now in the new and spiritual Jerusalem, that shall come down from above, this heavenly frame and condition that the Saints shal ascend into, after the Witnesses shall arise, it shall be more heavenly and divine, more pure and spiritual, then ever they enjoyed before; yea, all their wayes and worships shal be more holy and spiritual; their light and communion with God and Christ shal be such, as that they shal not need a­ny outward or external meanes. They shal not be over-shadowed by the night of ignorance, or persecution, or darknesse, but shal be filled with the in-dwelling of God, and of the Lamb, and they shal walk in the glory of that divine light.

This and much more might be spo­ken of the glorious condition of the Saints, when they shal ascend up to heaven, to live in heavenly enjoy­ments and priviledges, both of exter­nall liberty and peace, and also of in­ternall light and glory. This is part [Page 278] of the glory of the new Jerusalem, and of the Kingdome of Christ, when Antichrist shall be throwne downe from his throne and authority; and when Christ shall be exalted, and the Saints possesse his Kingdome. Wee now proceed to the next observati­on.

Fourthly, do the Witnesses ascend4 Obser. in a Cloud? then observe; That in the middest of the great confusion and darknesse upon the face of the world, shall the Wit­nesses ascend.

There is a great thick cloud of darknesse, distraction, division, and confusion upon the minds and actions of the men of the earth this day: Now I say, that in these thick mists and fogs of trouble and contention, the Witnesses daily get ground, and arise higher and higher, and ascend gra­dually every day, though the world neither sees it, nor knows it. Israel of old pass [...]d through the Wildernesse, untill they came to Canaan by the con­duct of a cloud: So this cloud that hath this day over-shadowed the world, shall not passe away, untill the Israel of God are ascended up to [Page 279] the land of Messiah, our new Jerusalem. Suitable unto our purpose is that place, Isa. 51. 9, 10. Awake, awake, put on strength, O arme of the Lord. A­wake as in the ancient dayes: Art thou not it that hath cut Rahab, and wounded the Dragon? Art thou not it that hath dryed the Sea, the waters of the great deep? Thou hast made the depth of the Sea away for the ransomed to passe over.

God hath seemed in former times, as it were, to be asleep, as if he had al­together forgotten the sorrows and sufferings of his people. But now, when the Lord shall arm himselfe with power, and cloath himselfe with strength as with a garment: as in the generations of old, or auncient dayes, when thou didst cut Rahab, and wound the Dragon, that's meant of Aegypt and Pharaoh. And how was this done? by dividing of the waters, and drying up the Sea, he rescued his people from the bondage of Pharaoh, and the oppression of Aegypt. Thus God delivered his people from the cap­tivity of Babylon by the same power, as in the ancient dayes. Now in the same manner, when the Lord shall re­deeme [Page 280] his people from those burthens of spirituall captivity that his people have endured under the tyrannicall dominion of Antichristian Babylon, God will dry up the Sea, and divide the waters; that is, he will wast and consume the state and strength of man, and divide Peoples and Nations one against another, a thicke Cloud of darknesse shall over-cover them all: what a grosse thick Cloud hangs over all men this day, upon all their Act­ings, Counsels, and Designes: Most men grope in the darke, and know no [...] what they doe; what a darke cloud of feare, anger, division, contention, disquietnesse and confusion of face, is this day upon the men of the earth.

Now in the midst of these confusi­ons and divisions aomngst the men of the world in these Clouds of darke­nesse, the faithfull Witnesses of Christ, they get ground, and ascend higher and higher, untill at last they shall fully ascend up unto the heavenly state and glory of Christs kingdome. The Witnesses ascending in a Cloud, the world sees it not, 'tis a misterie that few understand. Then this thick cloud [Page 281] of darknesse, fear, division and confu­sion upon the world, doth plainly de­monstrate, that the Witnesses are now arising, shaking off their sackcloath, and mourning, and are now ascend­ing up to Heaven, to live in, and enjoy the Kingdome of Christ, to enjoy that freedome and peace, that light and glory that we last spake of.

Fifthly, and lastly, do the enemies5 Observ: of the Witnesses behold their ascend­ing up to Heaven? Then observe, That all the power and policie of the Enemies of the Witnesses, shall not be able to hinder their ascention. The Adversary doth behold them, doth see them▪ get ground, arise, and ascend, and faine would hinder them, but cannot. This is the greatest and most amazing fight that ever the world did see, the saddest spectacle that ever it beheld; this fills the earth with astonishment and trem­bling, to perceive the rising and as­cending of these Witnesses formerly slain and it cannot in the least retard or hinder them. This shall be the ve­ry glory and triumph of the Saints, that they shall ascend in the view and [...]ight of all their Enemies, that hated, [Page 282] persecuted, and killed them. Now as it was the sport and joy of these E­nemies to kill and slay these witnesses, how much more will it be their griefe and torture, to see them arise from the dead, and ascend into honour.

It could not be more grievous to Haman, to see Mordecai advanced, then it amazeth the world to see these as­cend, and that in their sight and pre­sence. This shall be the honour and joy of these Witnesses, that they shall ascend in the view and sight of their Adversaries; who shall look on them, and be exceedingly troubled and vex­ed, but yet shall not be able in the least to hinder them, from ascending into the glorious liberty, peace, light, and comfort of Christs King­dome.

VERS. 13. And the same hour was there a great earth-quake, and the tenth part of the Citie fell, and in the Earth­quake were slaine of men seven thousand, and the remnant were affrighted, and gave glory to the God of heave.

HAving spoken of the resurrection and ascention of the Witnesses, we now come to handle the great and notable effect that succeedeth thereon, together with severall consequents thereunto annexed. The same hour there was a great earth-quake, and the tenth part of the Citie fell, &c. In the handling of which we may consider,

First, the time of this Earth-quake, in these words; And the same hour, &c.

Secondly, the Earth-quake it selfe, mentioned in the Text, there was a great Earth-quake.

Thirdly, the consequents thereun­to annexed, and they are three.

• 1. The tenth part of the Citie fell.
• [Page 284]2. Seven thousand men are slain.
• 3. The affrighted remnant give glory to God.

But first, of the time, The same houre there was a great Earth quake. This terme of time is not to be taken restrictvely, as if it should be meant of an hour con­sisting of so many minutes. Some read the same day; neither may wee take it for a naturall day of twenty foure hours. It is an indefinite speech, and holds no certainty for the space of time: but it imports, that the time of this great Earth-quake should answer the time of the Witnesses rising and as­cending up to heaven. Those words expressed in Chap. 17. 12. These receive power one houre with the beast, import the same, meaning the whole terme of their raigne with the beast.

Secondly, the earth-quake it selfe follows: And there was a great Earth­quake.

The naturall cause of an Earth-quake is, when the wind is pent up in the bowels of the earth, and seeking vent from thence, breaks forth into violent concussions and motions, so that the earth shakes and rends, contrary to its [Page 285] naturall firmenesse and stability. Of such an Earth-quake we reed, Amos 1. 1. And the like appeared when Christ arose from the dead, as it's recorded, Mat. 28 2.

But here we are to understand a my­sticall and spirituall Earth-quake, a sha­king of Kings, Kingdomes, States, Powers, Formes, Goverments, and the very dignities, orders, strengths, and comforts of men. The same Earth­quake is meant, Chap. 6. 12. And Ch. 16. 18. Thus the Lord saith, He will shake the Heavens and the Earth, and the Sea, and the dry land, & all nations, Hag. 2. 6. This was partly fulfilled when Christ came in the flesh, the heaven of Ceremonies and shadows, and of all the Jewish worship was shaken and a­bolished; and also the earth was sha­ken, both Sea and dry land, all the whole earth was full of great commo­tions and ruines. But this is again to be fulfilled; yet once more will the Lord shake heaven and earth: The hea­ven of Antichrists worship, Church, forme, order and government: And the earth also, all those worldly pow­ers that have engaged to uphold and [Page 286] manage the cause of the Beast; these powers, dominion, authorities and states shall be shaken also. Thus we see what wee are to understand by this Earth-quake, the great commotions and troubles that shal even rend & tear the earth in pieces: all its order, pow­er, government and dominion, both in Church and State shall be broken, all shalbe turned upside down by these violent breakings forth, that shal hap­pen upon the world at the rising and ascending of the Witnesses.

In the third place we have the conse­quents of this great Earth-quake in these words; The tenth part of the Citie fell, and in the Earth-quake were slaine of men seven thousand; and the remnant were affrighted, and gave glory to the God of Heaven.

This first consequent in order is this, The tenth part of the Citie fell. Whereof we are to take notice of three things, viz. what is meant,

• First, by the City.
• Secondly, by the tenth part.
• Thirdly, by the fall thereof.

First, this City is great Babylon, men­tioned in Chap. 17. 5. which is meant [Page 287] of the whole universall power, domi­nion and territories of the Antichristi­an Church and State. The nations combined together, and gathered into a Church, worshipping the Beast and his image, submitting to his rule and government; this is the great Ci­ty Babylon, of which we have spoken already, from vers. 8. Though Rome it selfe hath mystically ruled over the Nations, hath been the rise of abomi­nations, and therefore in some sense, is meant by the Citie: yet it cannot be taken so restrictively, but it takes in the whole State and Church of Anti­christ, that is called this Citie, the mother of Harlots, that hath corrupt­ed the earth with her abominations.

Secondly, the tenth part of the Citie (the principall thing here to be en­quired after) is variously interpreted. Some would have the tenth part to be meant of the Levites part, such a part as was offered to the Priests under the Law, as a maintenance of the legall Priest-hood. So that hereby the lot or portion of the Priest-hood, the chiefest and most devoted part should fall; that the tribute of Tythes on tenths, where­by [Page 288] the Antichristian Ministry was main­tained, should fall, and utterly be with­held at the rising, and ascending of the Witnesses. But by the tenth part of the Citie, we may understand of the tenth part of the Nations and Peoples that were devoted to the service of Anti­christ. In Chap. 17. 13. Ten kingdoms give up their power and strength to the beast, to serve and worship him. Now the tenth part of those King­domes, Nations, or Peoples, that have wholly given up themselves to Anti­christ, and have resigned up their rule, and authority, their worship and ser­vice to the Beast, these are here called the tenth part of the Citie.

Thirdly, this tenth part shall fall by with-drawing themselves from the yoake and bondage of the service of Antichrist, as it's foretold of them in Chap. 17. 16. These shall hate the whore, eate her flesh, and burne her with fire.

Those tenne kingdomes or nations that had formerly given up all their strength and power to the Beast, and did formerly support Antichrist, now they shall withdraw themselves again, now they shall with one consent pre­pare [Page 289] themselves for her destruction. For God hath put into their hearts, to fulfill his will, and to agree, and give their king­dome unto the beast, untill the words of God should be fulfilled, Chap. 17. 17. The Lord in justice gave over the nations to be servile to Antichrist, for an appoin­ted time, untill he had executed all his cruelties, and enjoyed his dominion and tyranny over them; so at the end of his determined time, God will put it into the hearts of the nations, to consent and agree to rise up unto the destruction of all Antichristian domi­nion and power. And though these nations shall not fully & wholly thus rise up to effect this great worke, to hate the whore, eat her flesh, and burne her with fire, untill the last seale be o­pened, the last Trumpet sounded, and the last Viall powred out, when there shall be a finall and totall destruction of Antichrist's power and raigne: yet there shall be a tenth part of the nati­ons, that God will raise up to begin this worke, God will honour some nation or nations, first to withdraw their power and authority from the service of the beast, and to oppose his [Page 290] tyranny and oppression, and that at the opening of the sixt seale, the founding of the sixt Trumpet, the powring forth of the sixt Viall, at the time in which the witnesses shall begin to rise and as­cend. Now these nations that the Lord shall first begin withall, to raise up, to oppose the power of the beast: I say this nation, or nations, is meant here by the tenth part of the Citie. For be­fore that all Nations shall hate the whore, and cast her off, and burne her flesh with fire, there shall be some par­ticular nations, that God will honour with the first of his worke, and this is called the tenth part of the Citie, that should fall, not onely, by withdrawing their owne power and assistance; but also opposing and suppressing the do­minion and power of Antichrist.

The second consequent followeth in these words; And in the earth-quake were slaine of men seven thousand. In the opening hereof, it will be necessary, that we consider of three things, con­cerning those here that are sayd to be slaine.

• First, the persons.
• Secondly, the manner.
• [Page 291]Thirdly, their number.

The persons here slaine are expressed by an elegancy, [...], The names of men, put for men of name; that is, of power, greatnesse, of office or dig­nity, of some place or eminency. The Hebrews expresse men of honour or renowne, by men of name, Gen. 6. 4. So here, names of men, being put for men of name, are meant men of note and quality, such as are of place and digni­ty, men of worth and greatnesse. These men here slaine by the earthquake, are not of the meaner and lower sort and quality, but men of renowne, for wis­dome, learning, parts and gifts, and men of place, of rule and authority. The names of men shall be slaine, their honour and greatnesse shall lie in the dust, their excellency stained, and their power broken. These are the persons that shall be slaine.

In the second place, the manner of their slaying presents it selfe. This can­not be meant of a reall and proper slaying; no more then that of the wit­nesses: for if the slaying of the wit­nesses be a mysticall slaying, the earth­quake a mysticall earthquake, so the [Page 292] slaying of these men is mysticall also. The witnesses were alwayes slaine in their testimony and cause, sometimes they gave testimony also by their bloud. Sohere, these that are the abettors and upholders of Antichrists cause, these I say are slaine in their cause and man­nagement thereof; some of whom may also lose their lives in the quarrell. Then this slaughter of these men of name, is in their honours and prefer­ments, in their titles and offices, in their pomp and riches, in their rule and do­minion, in their parts and nams, in all these they shall be slaine and suppres­sed, even as they themselves formerly dealt with the witnesses, in keeping them under: this now shall be their owne lot and portion.

Lastly, we have the number of those thus slaine, and that is seven thousand: which doth imply a full and perfect number; and doth not here signifie just so many in an equall proportion, but is put indefinitely, as it's often, a certaine number, for an uncertaine: and may as well signifie, many more, or lesse, then the precise number that is expressed.

[Page 293]The number here mentioned seven thousand, doth imply the whole and perfect number, that doth mannage and uphold the cause of the beast: There were many of the people of all Nations, that were seduced and mis­guided, and drawn to wonder after the beast; but these men of name, are those that undertake to mannage and uphold the worship, forme, and power of An­tichrist; all these, the whole and per­fect▪ number of them shall be slaine. Th [...]se be not the poore, vile, and base sort of men, but those of a more noble degree and ranke, men of fame, for wisdome, learning, gifts, and offices; the full and compleat number of these shall be slaine and fall in this earth­quake.

The third and last consequent fol­loweth, which is thus expressed; And the remnant were affrighted, and gave glory to the God of heaven. In the unfolding these words we may consider.

First, the persons here meant, called a remnant.

Secondly, their passions and actions.

• 1 They are affrighted.
• 2. They give glory to God.

[Page 294]The persons here specified are called a remnant. A remnant is so called in re­spect of it's smallnesse or littlenesse, it's most commonly attributed to a small peice or fag end of cloth, that is some fragment or very small peice left of the whole, and it's alwayes put for that which is, poor, few, and contemptible. Then by the remnant we are to under­stand, the poor, ignorant, seduced peo­ple, that by dependance upon, & com­plyance with those men of name, that did mannage the cause of Antichr [...], have been drawne to worship the beast, and to receive the marke of his image. These poore sottish people are called a remnant.

Their passions and actions follow.

First, they are affrighted, and well they may, when they see all their props and pillars gon, the men of name & power throwne downe from their station. When the Nobles and great ones of Is­rael were led captive into Babylon, the poore and weake of the people were left behinde: so the great undertakers of Antichrists cause and quarrell are slaine, and throwne downe, now here is a poore company of seduced persons [Page 295] that have wondered after the beast, they behold their great men slaine, and men of renowne and power throwne downe, and overthrowne, and now this poore remnant, they are very much affrighted and amazed, they are cast downe and terrified at the fight thereof: when they shall see an utter ruine of those that seduced them, whom they owned and beleeved, and had great dependance on, and therefore are striken with exceeding great feare, when they see these taken away.

Secondly, this poore affrightned rem­nant, gave glory to the God of heaven. God was stiled, God of the earth, vers. 4. And is called, The God of heaven and earth, Gen. 24. 3. Here called the God of heaven. Also in Dan. 2. 18. This notes the greatnesse of his power and soveraignty, who is mightier then all the powers of the world. The remnant shall glorifie the God of heaven, that can subdue all the powers and domi­nions of the earth. But how shall the remnant glorifie God? That shall be, by acknowledging the just judgements of God, upon all those men of name, that he had throwne downe and slaine. [Page 296] Suitably wee have the expression in Josh. 7. 19. My Son, confesse (saith Jo­shua) and give glory to God, that is, by an acknowledgement of the truth and righteousnesse of Gods just judgement. So here the poore affrighted remnant, shall freely acknowledge the equitie and justnesse of all those evils enflicted upon the men of name, of greatnesse, office, and power, these shall say, that they suffered justly and deservedly; and though they be affrighted & terri­fied to see these great men of the earth, both in civill, and in ecclesiasticall dig­nity and power, to fall and be cast downe, yet they shall glorifie God, by acknowledging of the just hand of God in his judgements upon them.

The words being thus far opened, we proceed now to touch upon some observations clearly offered to us from them.

First, observe from the earthquake it selfe, That the rising and ascending of the 1 Observ: witnesses, doth cause a great earthquake in the world. No sooner doe the witnesses begin to rise out of their sackcloth, & ascend up to heavē, but the earth shaks, the world trembles, great concussions [Page 297] and commotions are among the men of the earth, and upon all their affaires. States and Kingdomes, powers and governments, men and interests, these all shake and tremble. The very foun­dations of mans peace and joy are shat­tered and broken; the worships and wayes, the riches and preferments of the man of sin, they all expire and die. The powers of the beast, whether civill or ecclesiasticall, they are all subdued, and cast to the earth. All the corrup­tion of Magistracy, and all false shews and formes of worship shall be dissi­pated and shaken in pieces. An earth­quake is one of the greatest evils and perplexities that can possibly befall the world; the earth being mans center and stay: when the very foundation of mans comfort and happiness is shaken, it must mightily affrighten & astonish the men of the world. There is no shel­ter in an earth quake, for Kings, Parlia­ments, Armies, Nations, Common­wealths, it shakes all, yea, rich & poore, high and low, it throws downe every thing that stands in it's way, the very bottome and ground-work of the peo­ples joy, trust, comfort, hope, it trem­bles [Page 298] and quakes: the root of all hu­mane life, strength, wisdome, policy is cut in sunder at once. The foundation of all power, ecclesiasticall and civill, is shaken, the very stability of Church, State, Religion, order, government, shakes and falls downe unto the earth. And needs must it be so; for the wit­nesses are the very basis and pillars of the earth, they were the strength and stability of the world: like unto the two pillars in Solomons Temple, the one called Jachin, the other Boaze, 1 King. 7. 21. that is as much as to say, stability and strength, which indeed did prefigure the stedfastnesse and strength of the Saints. These two Witnesses while they lived below in the earth, they were the strength and succour of the world, but when they arise out of the earth, and ascend to heaven, then the strength and stability of the earth ascends with them. The earth and all the inhabitants thereof are dissolved: I beare up the pillars of it, saith the Lord, Psal. 75. 3. The Lord holds up the earth by these pillars, namely, his witnesses, and when he calls them to heaven, to his king­dome, to live in the liberty and glory [Page 299] thereof, then the very pillars of the earth are removed, therefore the earth must needs quake and tremble. This sore judgement is so terrible and ama­zing, that there is no shelter or succour, nothing that man hath, or doth enjoy can be secure, it is the most sweeping and affrighting evill, it pitties nor spares none, but carries all before it. As Sampson carried away the gates of the Citie upon his shoulders; so these two witnesses when they arise from the earth, and leave the world, they carry away with them, the strength, the peace, the comfort, the order, the pow­er of the earth, and so leave the world and Antichrist in confusion and distra­ction. The whole interest that the world hath, in all it's enjoyments, is but borrowed from the witnesses; and when these are taken away, and rai­sed up above their former station, the world falls into ruine and confusion.

Secondly, from the time of this earth­quake. The same houre, &c. observe, That 2 Observ: all the time of this great earthquake, the witnesses are rising & ascending. The same houre and time, yea and all the time of these great commotions and stirres up­on [Page 300] the world, the witnesses get ground, and ascend higher and higher; though the world neither know it, nor per­ceive it. This great earthquake; that this very day, doth shake Kings, king­domes, States, Churches, rules and do­minions, doth plainly demonstrate, that the witnesses are now in rising, that they begin to shake off their sack­cloth and mourning, they stand upon their owne feet, and doe not any long­er depend upon other mens shoulders: they ascend above the oppression and powers of their adversaries, into the glorious priviledges and liberty of Christs kingdome. Know that thorow this thicke and darke cloud, that God hath drawne over the earth, and in the midst of these nationall stormes and earthquakes, the Lord will shine forth more and more, and the Sunshine of his favour and love shall display it's beams upon his Saints, in working out their salvation and liberty. God by the plentifull showers of divine grace, and by his distillings of his spirit upon his people, will burne up that drosse and fleshlinesse in them, which God doth manifest in some already. And by [Page 301] this great earthquake will so shake the powers of the world, that they shall not be able to oppresse the Saints any longer. O that we could with faith and patience waite a while, and we shall behold within a few yeares, yea, in a very short space, what desolations and devastations God will make in the earth.; and what unexpected salvations and deliverances he will worke for his people, farre above what his enemies feare, or his people hope for. Therefore I say, wait but a while, stand still and see the salvation of the Lord, the Lord will come and will not tarry; for in this very day, of the great earthquake, in the very time now of these nationall stormes and commotions, are the wit­nesses rising above their adversaries, and ascending up into the heavenly enjoyments & immunities of the king­dome of Christ.

Thirdly, from the first consequent of this great earthquake: and the tenth part of the Citie fell: observe, That nation 3 Observ: that shall first of all shake off and disclaime the power of Antichrist, God will honour that nation first of all, in raising up his wit­nesses in it. There is a tenth part of the [Page 302] nations, that have formerly given up their power and authority to the beast, that shall fall off, and disown that man of sin, that shall withdraw themselves from the yoke and bondage of Anti­christs service, and that in this earth­quake, under the sixt Trumpet; and that before the ten hornes shall hate the whore, and burne her flesh with fire. Now I say, that nation, or nations, that shall first shake off the yoke of the oppressor, and the burden from off their shoulder, are the tenth part of the Citie, that here is sayd to fall in the earthquake: The power and dominion of Antichrist, that this nation, (or tenth part of the Citie) did once yeild and submit unto: now that authority and rule is wholly dissolved and abo­lished. Now I verily believe that Eng­land is this tenth part of the Citie; or take England, Scotland, and Ireland, as being united together into one, as be­ing subjected under one dominion and government to be the tenth part of the nations, that shall first withdraw from under the raigne of Antichrist; for the tenth part is not tied to one nation, but to the tenth part of the nations, [Page 303] that were brought under the power of Antichrist. And if the tenth part should be meant of one nation onely, yet this tenth part is but that nation, that the Lord doth begin his worke in; he will carry his designe from nation to nati­on, untill the ten hornes are all brought to hate the whore, and to burne her flesh with fire. This indeed is the full accomplishment, when the forty and two moneths shall be ended, and the word of God fulfilled, the whole ten kingdomes shall joyne together, to make war with the beast, & to give up their power to the service of Christs kingdome. But the Lord doth first be­gin with a tenth part, that shall first withdraw it selfe from under the do­minion and power of the beast. And I believe, that this Island, with the nati­ons adjoyning to it, will be the first fruits of the world, that here shall ap­peare the new Jerusalem, and the nati­ons of them that be saved, shall walke in the light thereof, for many nations shall be joyned to the Lord, upon the coming downe of the new Jerusalem, and finall downfall of Antichrist. Now if it be demanded, why Germany or [Page 304] some of the reformed churches abroad may not be meant the tenth part of the Citie: to which I answer thus; That though those called the reformed chur­ches, have in some respect, and in some things cast off the service and domini­on of the beast; yet they have not cast off the image of the beast. For if we cast our eyes upon the reformed Churches abroad, we shall see a national church, a carnall Ministry, worldly Christians, invented ordinances of mans framing, civill and earthly lawes and instituti­ons, humane and naturall gifts & parts exercised: so that these reformed chur­ches so much talked of, are but some politick and humane frame, that sets up an image to the beast, or Antichrist coming forth in another forme and shape, then that of downright Popery. And therefore we cannot judge any of them to be the tenth part of the Citie, neither can we expect the rising of the witnesses to be from thence. Now for as much as England is the first nation, that is wholly, & thorowly casting off, and disowning all Antichristian pow­ers; and for as much as the Lord hath raised up his people in a great measure [Page 305] from their sackcloth and mourning, & the Saints here begin to stand upon their feet, & to ascend above the power of their adversaries, into the liberty of Christs kingdome; and in that God hath begun this great earthquake here, shaking all powers, both accle [...]asticall and civill: this I say, doth plainly de­monstrate, that England is that tenth part of the Citie, where the witnesses shall first rise out of their sackcloth & bondage: Now this great earthquake, that had it's first beginning here, shall continue, and by degrees reach other nations, the Lord will from hence goe on, to shake all nations, the sea, and the dry land; And though Dutch, and Dane, and French shall combine against us, and becompasse the Camp of the Saints, and the holy Citie, yet the fire of the Lord shall come from heaven and consume them. The Lord shall be unto this Island a wall of fire round about, Zech. 2. 5. And thus the Lord will undoubtedly goe on, untill he hath subdued the power of the nations, & broken the strength of the ten hornes, that they shall wholly withdraw their power and authority from the service [Page 306] of Antichrist; and shall devote all their strength, riches, authority, to advance the kingdome of Christ. Thus not one­ly a tenth part shall fall in the earth­quake; but all the ten hornes by de­grees shall be scattered and broken; and whereas they have given their power and service to the beast: so now all their strength and power shall serve Christ and his ends. The kingdomes of the world shall become Christs, at the sound of the seventh Trumpet: of which we shall speake in it's due place: now we proceed.

Fourthly, from the second effect,4 Observ: and there were slaine of men seven thou­sand. Observe: Those principally and chiefly shall be slaine in the earthquake, that are the upholders and maintainers of Antichrists cause and quarrell. Those here sayd to be slaine, are the names of men, or men of name, of fame, of note, of qua­litie, of office, of dignity; such as these are slaine: these are slaine in their offi­ces,The Lord puls downe the mightie from their seats, and exalts the humble and m [...]eke. [...] powers, riches, honours; these are cast out of ecclesiasticall & civill pow­er and rule (and as it's said of the Dra­gon) they are cast out of heaven down to the earth, they are degraded, and cast [Page 307] out, as an abominable branch. This earthquake doth not so much shake and scatter the poore, ignorant, sedu­ced people, as those that are great in power, in office, in parts and renowne. There is not one of these shall escape, the seven thousand, the full, perfect, and compleat number of those chiefe props and stays of Antichrist, such as mannage his cause, and maintaine his quarrell, there is not one of those, that shall escape, that shall not be throwne downe. How hath this earthquake sha­ken men out of their honours and dig­nities, out of offices & places; as those that were in ecclesiasticall jurisdiction, Bishop [...] ▪ Deans, Chapters, C [...]ancellors, Commissaries, Ordinaries, Parsons, and Curates, with all the rest of the Prelaticall crew: And then those in civill power & dominion, King, Lords, Parliaments, and all others of place and power, that have set their hands to uphold the power of the beast, the Antichristian or Cleargie interest, they have been broken and s [...]ared. All men of name, of civil or ecclesiasticall pow­er and rule, that have set and engaged themselves, to uphold or maintain the [Page 308] cause & interest of the beast, they have been all broken & slaine, in this great and [...]errible earthquake. Therefore let all States and powers take heed, how they mix their authority, with the u­surped ecclesiasticall power, for who­soever doth so, shall surely be destroy­ed. For the beast and the false Prophet shall be both taken together, and be cast alive into the lake of fire, burning with brimstone, Revel. 19. 20. The beast is corrupted Magistracy, or forme of power ecclesiasticall and civill mix [...] together, compounded and joyned in­to one: and so acts and comes forth in the forme of a beast: The false Pro­phet is meant of those Priests, that speake lies in the name of the Lord, that seeme to work miracles, and cause fire to come downe from heaven in the sight of men, counterfelting the spirit of God, when they speake but a divi­nation and falshood of their own spi­rits. Now the beast and the false Pro­phet fall together. The one speaking lies: and the other upholding him. The Clergie first studying and invent­ing forme [...] of worship, and the earthly power main [...]aining them. O that the [Page 309] powers of the earth might see how much they are damnified by Cleargie interest, what a heavie burden it is, to carry the weight of spirituall juris­diction, which will prove as a talent of lead upon the shoulders of all that stand under it. The woman is sayd to ride upon the beast, Revel. 17. 7. The Antichristian church, carried upon the back of earthly powers. Hath not ex­perience told us? that there hath not been any sort of men, of what title or qualitie soever, that have layd hold of Antichrists interest, and sought to up­hold and maintaine his cause, but they have been ensuared and broken in pie­ces. Why hath there been all those tur­nings, and overturnings of men of note and place, but because they have joy­ned interest and power with the beast, and have endeavoured to uphold that usurped ecclesiasticall power, either Prelaticall, or Classicall.

Fiftly, from the third consequent, And the remnant were affrighted, &c. ob­serve, That when God doth scatter the great 5 Obser and mighty ones of the earth, it doth much amaze & affrighten the poore and ignorant people, that have been seduced by them. [Page 310] When the pillars of Antichrist are sha­ken, it must needs perplex and trouble those that depended upon them. For when the poore, misled people, shall see the men of name, their great rulers throwne downe, and debased, this can­not but affright them; when that pow­er that ruled them shall be subdued, when that wisdome that led them, shall be turned into folly, when all the wayes and practises they have received shall be discovered to be frivolous and empty, this cannot choose but amaze and astonish the poore seduced rem­nant: now they know not what to doe, nor on whom to depend, neither unto whom to goe for counsell, or upon whose judgement to build. Hence it is, that these poore ignorant people aske such questions as these; Of what religion shall we be of now? when shall we be setled? on whom shall we trust? These cannot live without some forme of religion prescribed by man; there­fore they thinke, religion, order, go­vernment to be gone, and that all is turned into confusion, unlesse they may enjoy the Lawes, platformes, di­rectories, and customes of men, they [Page 311] thinke all to be lost. Its no wonder then if this poore remnant be affrigh­ted and astonished.

Sixtly, and lastly, observe, That it's 6 Observ [...] the poore affrighted remnant will give most glory to God. These will so far glorifie God, as to acknowledge him just in all his judgements upon those men of name, that were slaine in the earth­quake. The experience of our times tells us, that God hath discovered so much wickednesse and oppression in those he hath taken off and slaine, that the remnant, and seduced multitude, (though they loved them well, and were much affrighted at their fall) cannot but glorifie God, and say, these were justly throwne downe for violence and oppression, these have received their just demerit and deser­ved vengeance: Thus will the common people glorifie the God of heaven, by acknowledging his just judgements up­on them, that ruled over them. But as for these great and powerfull men themselves, they never will acknow­ledge the just hand of God: they will say, of all these overturnings and sha­kings, they are but fatum belli: and [Page 312] thus it happened out unto them: These indeed are filled with anger and mad­nesse in their spirits, these have their hearts full of vexation and griefe; these open their mouths, & blaspheme God, and his Tabernacle; calling light darknesse, and truth error, and the like. Their hearts even die within them with griefe and discontent, they weep and lament, because their gaine and merchandise is taken away, their honour and profit is wholly abolish­ed: These gnaw their tongues for paine, and stand, crying, alas, alas; how is the glorious Citie, with all her order, worship, gaine, honour, in one houre made desolate. Thus shall the great ones lament their losses, but ne­ver come to repent of the works of their hands, that they had worshipped Devils, and idols of gold, silver, brasse, and stone, &c. These never come to acknowledge the justnesse of God, hand upon them; but the poore affrighted remnant; these, though much perplexed and troubled to see what is done, yet they acknow­ledge, that all those men of name justly suffered, and so they glorifie the God of heaven in the justnesse of his pro­ceedings. [Page 313] And as tis externally, so it is inwardly and mysteriously in man: It's not the wisdome and excellency of man, its not the parts and gifts, the learning, the greatnesse of man, that will glorifie God: no, these excellent things in man, will speak glory to it selfe, it will exalt the creature. But the low, wasted, crucified part of man, will give glory to God, man brought low in his owne conceit, and abased, and brought even to a remnant, will glorifie God, and suffer the Lord to make himselfe glorious.

VERS. 14. The second woe is past, and behold the third woe cometh quickly.

HAving spoken of the great and notable effect, that followeth the rising of the Witnesses, namely, a great earthquake; with the severall concom­mitants or consequence thereof; we proceed to the close of this prophesie, ending at the second woe, and sixt Trumpet. In Revel. 8. 13. we read of [Page 314] three woes, that were to goe forth with the three last Trumpets, which were as it were woe Trumpets, each of them de­nouncing heavy judgements to befall the earth, such as were wicked idola­ters, and did worship the beast. These woes bring bitter and sore calamities upon the Inhabitants of the world: and they are divided into three parts, first, second, and third.

The first woe is that which accom­panies the fift Trumpet, Chapt. 9. and imports thus much, that when the fift Angel should sound his Trumpet, the bottomlesse pit was open, that is, the pit of darknes, of confusion was open, so that the beast, & corrupt flesh might act what they pleased. The Ministers o [...] Antichrist came forth like Locusts, and tormented men, by compulsion and tyranny: and though they had fa­ces like men, pretending humanity, and haire like women, using perswasive flat­teries: yet they had the [...]eeth of Lyo [...]s, as being fierce and tyrannicall, and as Scorpions come forth with stings in their tailes, poysoning and torment­ing all those that Iived under the form and power of Antichrist, which had [Page 315] not the seale of God in their foreheade. Thus the first woe is past.

The second woe, is the middle woe, and is a concomitant to the sixt Trum­pet. This woe is occasioned by the earthquake, that we spake of in the former verse: The shaking of States and powers, of governments, and do­minions: The slaying of seven thou­sand men of name and dignity: the fall of the tenth part of the Citie: the affrighting of the remnant of men, this is the second woe. But looke backe to the sounding of the sixt Trumpet, Chapt. 9. 13, 14, 15, &c. There was loosed foure Angels bound in the river Euphrates. The river Euphrates is the spirit and power of Antichrist, that hath as an overflowing streame, over­spread the earth, which hath caused darknesse and oppression to fill the world. The foure Angells are foure evill Angells or powers of darknesse; the Ministers of Antichrist, arising from all the quarters of the earth to worke wickedly. These have an houre and a day appointed them to kill the third part of men. These come forth like a com­pany of horsemen, as ready prepared to [Page 316] kill and destroy: and out of their mouths proceedeth, fire, smoak, and brim­stone, whereby they kill the third part of men: that is, by power, oppression, and persecution, they so over-awed the spi­rits and minds of men, that out of tor­ment & feare they were forced to wor­ship Antichrist: thus were the third part of men slaine, by these Angels of dark­nesse, coming forth in the multitudes and strengths of their Armies, of such that are acted by them. And it's sayd, that the power of this Army is in their mouths and in their tails: noteing by their mouths, their systems and platformes of doctrine and worship, which they enforce upon all. And by their tailes is signified their power and ability to oppresse and tyrannize over those, that by force they slay, by enslaving them to submit to all their wayes and ordi­nances. This grievous oppression of the foure evill Angels loosed, together with the great earth-quake that fol­lows, the rising of the Witnesses is the second woe, that's here spoken of: this woe is past at the rising of the Wit­nesses.

The Third and last woe, comes quickly, [Page 317] it speedily followeth, and shutteth up the whole mysterie. The death of the Beast is proclaimed under the sixth Trumpet, and in the time of the se­cond woe, Chap. 10. 6. Time should be no more, in which Antichrist should live and raigne. Then at the sound of the seventh Angel, the mysterie of God should be finished, vers. 7. The mysterie of Antichrist fully laid open, and the mysterie and glory of Christs kingdom fully revealed. This last woe is meant of those calamities, mentioned in the last verse of this eleventh Chapter. And there was lightnings, and voyces, and thundrings, and an earthquake, and great haile. All which doth imply Gods hea­vy, terrible, astonishing, and irresista­ble judgements upon the world, hee will plague the earth, as once he did Aegypt with haile, Exod. 9. 25. This is the third and last woe that accompa­nieth the seventh Trumpet.

Observe, That great and terrible woes Observe befall the world in the three last ages of Antichrist. Here is three woes, but the second that falls at the rising of the Witnesses is the greatest. This second woe is a bitter one indeed; it will fall [Page 318] like a milstone, and grinde in pieces the inhabitants of the earth. Great are the torments and vexations this woe brings upon the world: all Fa­mines, Sicknesses, Feares, Warres, and all sorts of evils, weaknesse, a [...] ­ [...]rightments, strange amazements this woe brings with it. The present cala­mities upon the world, that are oc­casioned by the Earth-quake, throw­ing downe States, Nations, Govern­ments, Powers, and shaking men of quality, state, wisdome and parts, bringing wars, feares, famines, deaths, &c. These, and the like woes upon the world this day, speak forth the ri­sing of the witnesses. And as the rising of the Witnesses is a work of time, and is of a graduall product: so also shall this second woe be a lasting woe, and lasting woes are the worst of all. The third woe followeth the second, it comes quickly; this brings it's sting along with it, but 'tis of a shorter dispatch then the former. This last woe, that immediately succeedes the second, comes with the seventh Trumper, and therefore is the last woe that befalls Antichrist.

[Page 319]This last woe is the reason of all those plagues, as death, mourning, famine, fire, that God will destroy Ba­bylon withall, which shall cause the Kings of the Earth to lament her, and the Merchants to mourn over her; for shee is stript of her gold and silver, of her precious stones and pearles, of her purple and scarlet, of all her sine lin­nen and cloathing, and in one houre shall be made utterly desolate. Thus we are come to an end of the Prophe­sie of the Witnesses resurrection and ascention, with the great effects that followes, namely the great Earth­quake, and the second woe, which is the work of the first Trumpet.

Next followeth that of the seventh Trumpet, and the state of Christs Kingdom after the full and perfect as­cention of the Witnesses, and the finall downfall of Antichrist.

VERS. 15. And the seventh Angell sounded, and there were great voyces in heaven, saying, the kingdomes of this world are become the king­domes of our Lord, and of his Christ, and hee shall raigne for ever and ever.

HAving spoken of the Prophesie, Death, Resurrection and ascen­tion of the Witnesses, with the effects of their rising, namely the great earth­quake that shakes the world, which doth accomplish the second woe. This being the first resurrection of the Saints from shame and sack-cloath, from misery and affliction, upon which the tenth part of the City falls, and the little horne, that thought to change times and lawes, is subdued, Dan. 7. But after comes a second Re­surrection, of truth and light, of life & liberty to the Saints in all nations, when there shall be a universall ruine of Antichrist. Then all Saints, through­out [Page 321] all Nations, shall come in to the enjoyment of internall and externall glory: when all former persecution and shame shall be past away, and they shall live & raigne with Christ a thou­sand yeares, and shall fully enjoy the immunities and liberties of the king­dome of Christ, which shall be fulfilled at the sound of the seventh Trumpet. And the seventh Angel sounded, and there were great voyces in heaven, saying, The kingdomes of this world are become the kingdoms of the Lord, and of his Christ, &c. That which wee shall enquire from hence, is to know what is meant:

• First, by the Trumpet sounding.
• Secondly, by the seventh Trumpet.
• Thirdly, by the voyces in heaven.
• Fourthly, the subject matter, that those voyces doe proclaime, and that is, The kingdomes of this world are become the kingdomes of our Lord, &c.

First, a Trumpet is that with which men sound to give an alarme, or a pre­paration unto the battell, 1 Cor. 14. 8. Also to publish or proclaime a thing, Joel 2. 1. The counterfeit Pharisees when they gave their almes, are sayd to sound a Trumpet, Mat. 6. 2. Allu­ding [Page 322] to the custome of the Jewes, who when they would gather an assembly, or proclaim a matter, did use to sound a Trumpet. So here by the Trumpet sounding is meant the Saints proclai­ming and sounding forth the word of truth, declaring the testimony of Jesus, and extolling his praises. This they doe either by preaching forth or decla­ring of the truth, or by making pro­fession thereof. These Trumpets doe re­spectively follow the seales opening: as the vials follow the Trumpets soun­ding. The first seale, first Trumpet, first viall goe together, and every one of these respectively in order follow each other. The beginning is with the o­pening of the seals, which is Christ o­pening and disclosing of heavenly and divine truth unto his Saints: and ac­cordingly, as the seals be thus opened to them; they by declaring and pro­fessing of the truth so discovered to them, are said to sound forth the Trum­pets; each Trumpet in his season, ac­cording as the seals are opened, and heavenly light and knowledge is dis­covered unto them.

Secondly, what is meant by the se­venth [Page 323] Trumpet. In Chap. 8. we read of the sounding of the foure first Trum­pets▪ And in Chap. 9. of the fift and sixt▪ Trumpets sounding: and here we have the seventh and last Trumpet. So that there is a graduall and orderly sound­ing of the Trumpets; answerable to the opening of the seals: when the last seale shall be opened, then the seventh Angel comes to sound the last Trum­pet; which is the highest and last de­claration of the truth and excellency of God: Seven is the number of per­fection, of rest and blessednesse: the se­venth Trumpet is the proclamation or declaration of the kingdome of Christ, caused by the Saints sounding forth, the highest and the last glory of Christs raigne and dominion.

Thirdly, we have the effect of the se­venth Trumpet, and there were great voyces in heaven. The most perfect and exact, the most distinct and sweet note of musick is the tongue of man; there is no sound so perfect and compleat as these voyces in heaven; these are the voyces of A [...]llel [...]jahs and praises to God. And of these voyces here mentio­ned we may note three things.

[Page 324]First, they are great voyces; they are mighty and powerfull voyces. God once spake to Elijah in a low still voyce; so he hath done unto his peo­ple, while they prophesied in sack­cloth: but now upon the great and various discoveries of God, the Saints are made to sound forth mighty decla­rations of his truth & glory. It is said in Psal. 29. 3, 4, &c. The voyce of the Lord thundereth upon many waters, it's powerfull, and full of Majesty, breaking downe the Cedars of Lebanon, dividing the flames of fire, and making the wildernesse to shake, &c. So these voyces of the wit­nesses risen, are so great and power­full, that they shake the wisedome, glory, strength, riches, power, and ex­cellency of the world. The appearances of God in former time have been faint and low in his people, they have seene things at a great distance, and have as it were, whispered in a low private voyce of the things of the kingdome of Christ; but now they shall publish them on the house-top: and as John Baptist could say, Behold the Lamb of God: so shall these cry aloud, with boldnesse and confidence, with assu­rance [Page 325] and liberty, and say, the king­domes of this world, are become the king­domes of our Lord, and of his Christ. There is no eare, but shall heare, and no heart but shall tremble at this voyce: Hell and Devills, all the glory of flesh, and power of the world, shall be affrighted and consumed before this great and mighty voyce.

Secondly, These voyces are sayd to be in heaven: The witnesses are risen and ascended up into heaven, to live in heavenly discoveries and enjoyments, to walke in the light, and to act in the glory of God. These voyces come from the excellent glory, like the voyce that came unto Christ at his trans [...]igurati­on. The Saints that lived in a poore earthly condition before, under the oppressing power of the earth, are now raised up into heaven, and there doe re­joyce over that vengeance, that the Lord executeth upon the earth: There­fore in respect of Babylons destruction the Saints are thus called upon: Rejoyce over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged her, Revel. 18. 19. Nothing but songs of praise and glorious voyces of delive­rance [Page 326] are heard of those that live in heaven, who live in the spirit of God, and in the glorious discoveries, and divine manifestations of the Lord. There can be no voyce from heaven, but it must be full of excellency and glory, the voyce of joy and gladnesse, the voyce of praise and triumph. These voyces are heard round about the throne of God; and they sound forth nothing but the power, throne, domi­nion, and glory of God. Here is hea­ven opened, the glory of God mani­fested, and Saints under those heavenly dispensations singing Allelujahs, say­ing, The kingdomes of this world are be­come the kingdomes of Christ. Now they can say, the Lord lives, the Lord raigns. When the Lord shall raigne before his An­cients gloriously, Esa. 24. 23. The Saints of God, called the twenty-foure Elders vers. 16. are meant by the Ancients, be­fore whom the Lord will raigne, upon whom the glory of God shall shine. Now the Ancients, or Elders, being raised up by the Ancient of dayes, to sit with him in heavenly places, will abundantly Trumpet forth the glory of God, and sing from heaven his won­derfull praises.

[Page 327]Thirdly, These were voyces in hea­ven, not one single voyce, but voyces: a plurality of voyces; and those not a few but many, here are a multitude of voyces: now at the rising of the wit­nesses, the Saints are multiplyed, they are not now as a poore few scattered people, but they increase to thousands of thousands, here are multitudes of hearts enlarged, and multitudes of voyces sounding in heaven▪ They shall not be a poore despised remnant, who are accounted the off-scouring of all things: but now abundance of the Sea shall be converted: and a little one shall be­come a thousand, and a small one a strong Nation, Esa. 60. 5. 22. There shall be a miraculous increase and multiplicati­on of Saints, that shall utter their voy­ces together, and yet they shall all sing with one voyce, with one tune: all these voyces sound one and the same thing, they all concentre in one, they all sound forth the praise and glorie of Christ's raigne and kingdome.

Now before I proceed to speake of the subject matter, that these voyces do proclaime, viz. the glory of Christ's raigne and kingdome, I shall give you [Page 328] some observations of what hath been already spoken from this verse.

First, From the succession of Trum­pets, or the Saints declaring the glory and truth of God, observe, That the 1 Observ: Lord hath alwayes had a people to declare his truth unto the world. There was al­wayes some that did proclaime and professe the truth of Christ, though in weaknesse; yea, the first Trumpet hath it's time of sounding, as well as the se­venth. In every age according as the Lord made a discovery of his truth, there were some ready to give forth a testimony thereof before the world. When the Prophet Elijah thought in his owne judgement, there was none left in Israel, besides himselfe, there was seven thousand left, that the Lord re­served to himselfe, that had not bowed the knee to Baal. So in the saddest and darkest times of Antichrists raigne, there have been those that have, accor­ding to their measure given forth their testimony of the truth. Every Trum­pet sounding did in some measure hold forth the glory of the Lord, and every such declaration of truth hath caused a viall of wrath to fall upon the man of sin.

[Page 329]Secondly, observe, That the Lord hath 2 Observ: manifested his truth by degrees; or in a graduall way hath caused his Saints to de­clare it. The seventh Trumpet, doth imply six other Trumpets that went before: and so every one is brought forth in it's time and order, untill that of the seventh cometh to sound. The Lord opened one seale after another, letting light breake forth, Minutatim; by little, and little, and as it were by piecemeals, drop by drop, untill at last he comes to open the seventh seale, by making a perfect and compleat disco­very of his truth. The Saints in sack­cloth, in the midst of Antichrists raign, were under much dimnesse and dark­nesse: but the Lord in every age re­spectively, hath made severall advances of truth, and hath by degrees brought up his people from the state of bon­dage and darknesse, by making a more full manifestation of his truth unto them. So the Saints hold forth the truth of God by degrees, and proceed gradually, from the sounding of the first Trumpet, untill they come to the seventh. It is with the Saints in this case, as it's said of the waters of the [Page 330] Sanctuary, Ezek. 47. That these wa­ters did increase, and arise first to the ancles, then to the knees, afterwards as high as a mans loyns; at last the wa­ters arose to that height, that they be­came a mighty river, wherein a man might swim, and without which he could not passe over them. So that the Saints under the first, second, & third Trumpets, did all hold forth a pro­fession of the truth, and according to their measures did give a testimony thereunto, though but in some small, weake, and faint discoveries of it, and more in the letter, then in the spirit. These were glorious lights also, in re­spect of the darknesse of those ages and generations they lived in: but yet in respect of that light discovered, and that declaration of the truth made out by the Saints under the sixt and se­venth Trumpet, they were under much darknesse and weaknesse, not being come up to that degree of light, that the Lord hath of late discovered, and will make knowne unto his people.

Thirdly, observe, There shall be a most 3 Observ: compleat and glorious discovery and declara­tion of truth, made out by the Saints under [Page 331] the seventh Trumpet. The seven Trum­pets are all comprehended in one: the last Trumpet includes all the former. Seven, as you heard, is the number of perfection and rest: So all the Trum­pets are involved, and wrapt up in this last. The seventh seale is the highest re­velation of truth, & the seventh Trum­pet is the highest and most perfect de­claration, by which the Saints do pro­claime, and make it forth. Suitable un­to this is that Prophesie, Esa. 30. 26. Moreover the light of the Moone shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven dayes. So that here is seven dayes brought into one day, and one day shall have the light of seven. So that the last and highest discovery of truth, shall com­prehend all the former. The seventh and last Trumpet signifies the highest declaration of the glory of God, the truth and kingdome of Jesus, that ever the Saints publish or sing forth: it is the breaking forth of the highest prai­ses, and greatest glory of God. In this great and last dispensation, the Saints obtaine a fuller measure of the spirit then ever, they are now sevenfold more [Page 332] enabled to proclaime the glory, power and kingdome of Christ, then ever they could doe in former time.

Fourthly, from the great voyces heard in heaven, observe, That the Saints 4 Observ: fully risen, and ascended up into heavenly injoyments, at the finall destruction of Anti­christ, shall with one harmonious and sweet consent, sound forth the praises and glory of Christ' [...] kingdome. Indeed the Saints could alwayes sing, while they pro­phesied in sackcloth, but it was like Da­vid, when he sung of his deep waters, so it was of their afflictions and suffer­ings; as Paul and Silas sung in prison, they had weake and faint joy, in the middest of their sufferings. But now the Saints in heaven, they cry out, they sing aloud, and shout for joy. These voyces be full of power and authority, the world, and it's strength and foun­dation trembles to heare them, the ri­ches, the strengths, the powers, the go­vernments of men, are shaken by them. So great and powerfull are these voy­ces, that as it was said of Israel of old, The voyce of a King is among them; they sing forth the grace, the excellen­cy, the authority, and glory of Christ's [Page 333] kingdome, saying, The kingdomes of this world are become our Lords, &c. The Saints are sayd in Revel. 15. 3. To sing the song of Moses, and the song of the Lamb. As Moses sung forth the praises of God, for delivering his people Israel, and de­stroying their enemies the Aegyptians, Exod. 15. so his people shall sing forth the praises of his power and greatness, for delivering them from Antichrist's yoke and tyranny. And the song of the Lamb, who worketh great and marvel­lous things, to the destruction of Anti­christ, whose cruelty and oppression he had long suffered. They shall extoll him, as being King of Saints, and shall acknowledge him just, in his judge­ments punishing Antichrist, and in his wayes true, in performing all his pro­mises made unto his people.

Having given you the observations from the former part of the verse, namely, from the seventh Trumpet, and the voyces heard in heaven: I now proceed to speake of the subject matter of these voyces.

These words containe a glorious proclamation or declaration of the kingdome and raigne of Christ, where­in we may take notice of these six par­ticulars, to be enquired into.

First, What is meant by the kingdomes of this world.

Secondly, How these kingdomes have been detained from Christ.

Thirdly, How Christ will recover these kingdomes to himselfe.

Fourthly, By what right Christ shall possesse them.

Fiftly, The manner or nature of Christs raigne.

Sixtly, The time and duration of his raigne.

Concerning the first thing, namely, what is meant by the kingdomes of this world? we may easily perceive what they are, by opposing them to the king­dome of Christ: for these kingdomes of the world are diametrically oppo­sit, and contradistinct to the kingdome of Christ. The kingdome of Christ is of a heavenly and spirituall nature, [Page 335] Rom. 14. 17. It's King, Laws, govern­ment, and subjects are all spirituall: it's set up and advanced by no humane force or power, but by that which is meerly divine, Dan. 2. 45. Now the kingdomes of this world, are called the kingdomes of men, consisting of ex­ternall glory, riches, strength, govern­ment, policy, that men by humane po­wer have set up, and doth act by. In a word, all the wisdome and policy, all rule and government, all power and strength, all Constitutions and Lawes, all the riches and glory of men, of these are made up and formed the kingdoms of this world, called the kingdomes of men, Dan. 4. 25. consisting of worldly greatnesse, externall glory, humane policy, outward strength, advanced into the forme of rule & government, acted and brought forth by man, this is the state, glory, and kingdome of the world.

Secondly, How these kingdomes have been detained from Christ; and that's thus: whereas Christ hath given forth his power by earthly men, as by Kings and Princes of the earth: accor­ding to that place in Pro. 8. 15, 16. By [Page 336] me Kings reigne, and Princes decree justice: by me Princes rule, and Nobles, even all the Judges of the earth. These have been the substitutes and deputies of Christ, ha­ving received all their wisdome, their strength, their authority, and domini­on from him, the Lord hath by these administred unto the world, even by carnall, fleshly, wicked men, by the Kings of the earth: the Lord hath not administred by his people, but by those that have raigned as Kings and Princes of the world. Now this being so, these Kings of the earth, have committed fornication with the whore, Rev. 17. 2. having mixed and joyned their power with hers, and have with one consent and minde given up their power and strength unto the beast; as is declared vers. 13. to serve his ends and designes. And though it be true, that all this while Christ hath intermedled with all the affaires of the Nations, their policies and governments, that all oc­currances therein hath tended, at least by degrees, to advance his own king­dome, and to bring about his owne ends: yet these kingdomes and poli­cies, and governments have served An­tichrist, [Page 337] and it hath been their worke and businesse to oppose the kingdome of Christ, and suppresse and persecute his people and truth: so that these kingdomes of the world have not ser­ved Christ, though Christ hath served himselfe by them; but they have been devoted unto Antichrist, and served him.

Thirdly, How doth Christ recover these againe into his owne hand. And that is by breaking and scattering the powers of the world; he will shake all Nations, Hag. 2. 6. when the Lord shall cast aside these oppressing tyrants of the earth, he will come forth in the ministry of his owne people, and by them, administer righteousnesse and peace unto the world. The Lord will dash in pieces all▪ the powers of the earth, that have oppressed his people, and will so come forth in his owne people to administer to the world, that the earth shall be at rest and quiet, when violence shall be no more heard in the Land, but our officers shall be righteousnesse, and our exactors peace. And how shall this be? See what the Lord saith by the Prophet, Esa. 24. 21, [Page 338] 22, 23. And it shall come to passe in that day, that the Lord shall punish the host of the high ones, that are on high; and the Kings of the earth upon the earth: and they shall be gathe­red, as prisoners are gathered in the pit, and shall be shut up in the prison and after many dayes they shal be visited, or found wanting, as the margent reads it. Then the Moone shall be confounded, and the Sunne ashamed, when the Lord of host shall raigne in Mount Zion, and in Jerusalem, and before his anci­ents gloriously: or as the Margine renders it, There shall be glory before his ancients. The meaning of these words take thus: The great and mighty Kings of the earth, who have opposed the king­dome of Christ, and have undertaken all power ecclesiasticall and civill, to rule in Church and State, to determine all spirituall causes by temporall po­wer and civill sanction: God will so advance his Saints, by his spirituall appearance in them, that they shall oppose and punish these Kings of the earth, not onely by the sword of the spirit, but also with a temporal sword, the Kings of the earth upon the earth, they shall be able to overcome those that did enslave and rule over them. [Page 339] He that kills by the sword shall be killed by the sword: here is the patience of the Saints: Revel. 13. 10. This is the fruit of all their patience, in all their former suf­ferings. And after many dayes they shall be found wanting: men shall after a time be willing to beare the losse of Kings, and great ones, without trouble or vexing: when the Moone shall be confoun­ded, and the Sun ashamed: viz. all civill & ecclesiasticall powers, governments, orders, and rulers shall be broken. Then the Lord shall raigne in Mount Zion, to wit, in his Saints and people, as before his ancients, in whom he shall gloriously appeare, to administer righ­teousnesse & peace unto the world. By these ancients are meant no more, then the twenty foure Elders, mentioned Re­vel. 4. 4. who sit in white clothing, ha­ving Crownes upon their heads: as raign­ing in royall state, glory, and tr [...]umph. So that the Lord will no longer come forth in, and by the men of the earth, to raigne by Kings and Potentates, but he will come forth in his glorious ap­pearance in his Saints, and thorow them will administer righteousnesse to the world. Sutable hereunto is that [Page 340] Scripture, Dan. 7. 22. where it is sayd, that the little horne should make war with the Saints, and prevaile against them, untill the Ancient of dayes should come, and then, judgement was given to the Saints of the most high, and the time came that the Saints possessed the kingdome. Christ himselfe shall inherit all Nati­ons, and he will put his people in pos­session of all power, riches, rule, and dominion. When the Lord shall take away power and dominion from the men of the earth: Then the kingdome and dominion, and the greatnesse of the king­dome under the whole heaven shall be given to the people of the Saints of the most high, whose kingdome is an ever lasting kingdome, and all dominions shall serve and obey him, vers. 27. All that's good and excellent, that's rich and beautifull, that's noble and honourable, shall be given to the Saints. The forces of the Gentiles, and their Kings shall be brought to them, Esa. 60. 11. And they shall eat the riches of the Gentiles, and boast themselves in their glo­rie, Esa. 61. 6. All Dominions and States shall serve them▪ strangers shall stand and feed their flock and the sonnes of the alient shall be their plow-men and vine­dressers, [Page 341] dressers, vers. 5. So then when the Lord shall take the power, riches, dominion, and authority, from the great ones of the earth, and invest his Saints with the same, when all power & rule shall be brought under the feet of Christ, who will come forth in the appearan­ces of his people; then Christ doth take to himselfe his great power and raign. Thus the Lord doth recover the king­domes and nations into his own hand; stripping the men of the earth with their strength, riches, glorie, rule, and conferring of the same upon his peo­ple; and so will administer no longer by Kings and Nobles, but by Saints and faithfull ones: He will raigne a­mong his Ancients gloriously.

Fourthly, By what right or title Christ will lay claime to the king­domes of the world; and that is, by his owne native and proper right: These kingdomes shall become the kingdoms of our Lord, and of his Christ. The origi­nall right and propriety of all the kingdomes of the world are the Lords: they are his right, and he will main­taine his owne priviledge and prero­gative: he will take to himselfe and [Page 342] possesse all: they of right belong unto him, and he from the beginning did possesse all: It is true the Lord did in­trust Kings and great ones of the earth to be his Substitutes and Stewards; he committed the care of these to them as his Servants or Deputies: but when the Lord will cast these Stewards out of their places, & dispossesse the Kings and Nobles of the earth, then present­ly, the kingdomes of the world returne to him, whose they were from the be­ginning. But these kingdomes of the world are so the Lords, as they are Christ's also: Christ the anointed one of the Lord he shall raigne; he is son over his owne house, Heb. 3. 5. He hath right and propriety with the Father, by vertue of Sonship and anointing: The actuall administration is put into his hand: he being indued with all pow­er in heaven and earth, Matth. 28. 18. Christ hath not onely propriety in the holy Citie, but the ends of the earth are his possession. Now all the Saints are the anointed of the Lord, gathered up into that one anointed, and there­fore shall raigne with Christ: as it's sayd, He hath made us Kings and Priests [Page 343] to our God, and we shall raigne on the earth, Revel. 5. 10. The Lord shall raigne, and his Chirst must raigne: and all the Saints, the anointed ones of the Lord; these being all comprehended in the one anointed Christ, these shall raigne with the Lord. As the Lord comes forth in Christ, & Christ in his Saints: so the Saints shall ascend into Christ, and Christ into the Father, and so all in one, they raign in the glory of God, whereupon the speech of Christ shall be eminently fullfilled in Joh. 14. 20. At that day ye shall know that I am in the Father, and you in me, and I in you. The power of God falls upon Christ, and Christ becomes a quickning spirit in all his Saints, that he might by his power put forth in them, rule over the Nations. So that we see the right of all Nations belongs to the Lord origi­nally, and to Christ his anointed; and to all Saints, as being the anointed ones of the Lord, they all making up the fulness of the anointed one of God. These have right to all the glory, po­wer, riches, excellencies of the earth, it's theirs, they shall possesse the power and strength, the riches and glory of [Page 344] the earth; these shall raigne, and the earth shall be filled with the glory of God. Then there are none have right unto the kingdomes of the world, but the Lord and his anointed: all other are but pictures and images of govern­ment and rule; their power and autho­rity was lent them from the Lord, and now he will take it againe to himselfe, whose owne it is; now he will cast forth the men of the earth, and shake them from the seat of greatnesse and dominion: and now the kingdomes of the world shall be given to the holy ones of God, to the anointed of the Lord, and they onely shall raigne.

First, the Manner of Christ's raigne is that to be spoken off in the next place: that Christ shall raigne in, and by his Saints: for they having over­come shall sit downe upon Christ's throne, as Christ hath overcome, and is set downe upon his Fathers throne, Revel. 3. 21. The Saints shall judge the world, and Angels, 1 Cor. 6. 2. That is, they shall not onely judge poore, low, earthly things, but things of an Ange­licall and most excellent nature. It's the Lord through his Saints that shall [Page 345] judge the Nations with righteousnesse, and governe the people with truth, Psal. 67. 4. 7. This glorious dispensation of Christ shall be administred by his Saints: the Saints, or the Lord in them shall judge the world: that is they shall fust of all destroy and throw downe all confusion and disorder; and afterwards save and governe the world, they shall give set­tlement in the Nations, by a right or­dering of all things, civill and spiritu­all. Now as for the personall and flesh­ly reigne of Christ, that is asserted by many Godly men, (whom I love and honour) I shall not at all undertake, either to affirme or deny that opinion: but I shall say with them, the kingdome of Christ is at hand, I dare not say, it is a far off, though I cannot describe the manner of it: but of the spirituall raigne of Christ (which none deny) I shall speake off, from these foure rea­sons.

First, The spirituall reigne seemes (to me) to be the most glorious ap­pearance and manifestation of Christ unto his people: and hence the Apostle did not desire to know Christ any more after the flesh, 2 Cor. 5. 6. And [Page 346] therefore I believe, that Christ by the spirituall manifesting of himselfe, in and through his Saints, will first break downe the powers of the world, and then administer righteousnesse unto the earth.

Secondly, the spirituall raigne of Christ, doth most of all besuite the glory & spirituality of his kingdome. Christ tells Pilate, that his kingdome was not of this world, that is, it was not flesh­ly or carnall, but of a spirituall nature and quality. Christ coming in the spi­rit to his Disciples, did more enligh­ten, comfort, and spirituallize them, then his fleshly presence did, In Esa. 11. 2, 3. It's sayd of Christ, that he should not judge after the sight of his eyes, or the hearing of his eares, &c. That is, he shall not judge according to outward ap­pearances, but according to righteous judgement. The glory of the Saints in the latter dayes shall be spirituall, their knowledge spirituall, their comfor [...]s and joys shall be spirituall, yea Christ shall raigne by his divine presence in his people, of whom shall be made up his spirituall kingdome.

Thirdly, It is by the spirituall ap­pearance [Page 347] of the Lords brightnesse and glory, that he will destroy Antichrist, 2 Thes. 2. 8. What is the word of Christs mouth, and the brightnesse of his coming? but the word of the witnesses testimony, and the bright shinings forth of spirit, life, knowledge, and righteousnesse in his people, whereby the iniquity of the man of Sin is detected and laid open, whereby Antichrist is destroyed, as by fire, wasting and consuming him to nothing. Now by the same appearance, as in his people, will the Lord admini­ster righteousnesse, and goodnesse to the world, as that whereby he doth de­stroy Antichrist.

Fourthly, and lastly, all the glory that is spoken of Christ, and his king­dome, that shall be in the latter age, doth amount but to thus much; that the Lord will eminently manifest his gracious and speciall presence with his people. As in that 37 Ezek. latter end; The Lord speaking of the glory he will bring upon his people, saith, I will Ta­bernacle with them, and I will set my San­ctuary in the midst of them for evermore, &c. The Lords presence and glory shall most of all appeare in the midst of his [Page 348] people; he shall so manifest himselfe, as to be admired in his Saints. So what doth all the glory of the coming down of the new Jerusalem, mentioned in Revel. 21. imply, but onely thus much, Behold (saith God) I will Tabernacle with men, and I will dwell with them. In­timating thereby, that as the Lord made the Tabernacle a signe & pledge of his presence with his people: so now in his last, and most glorious discovery of himselfe, it should be by the mani­festation of his divine presence in his Saints, by erecting the Tabernacle of his owne spirit, life, and glory in the middest of them. And so much for the manner of Christs reigne. It follow­eth.

Sixtly, and lastly, we are to consider the time and duration of Christ's reigne, and that is expressed for ever and ever. The raigne of Christ is an everlasting raigne, he receives a kingdome, that cannot be shaken: there shall be no end of it: his Throne endureth for ever, and it shall never expire: let the ene­mies thereof use what craft or policie they will, they shall never destroy it. The God of heaven (saith the Prophet) [Page 349] shall set up a kingdome, which shall never be destroyed: neither shall it be left to other people, but it shall stand for ever, Dan. 2. 44. If that of the Apostle be objected, where he saith, that Christ shall deliver up the kingdome to God, even the Father, 1 Cor. 15. 24. I answer, that this doth nothing at all impeach the everlasting­nesse of Christ's kingdome: for the meaning of it is this, that when Christ shall have finished his worke, destroy­ed all his enemies, and have complea­ted his worke upon his Saints, then he shall cease to raigne any longer as Me­diator, he shall cease to administer ac­cording to his present dispensation and office, then God shall be all in all: God shall be all to his Saints, by the immediate and glorious communica­tion of his light and glory; and Saints shall enjoy the all of God, his wisdome, his goodnesse, his love, and the like. So that however the Mediatorship of Christ shall cease, when he hath finished his worke and office, and the dispensa­tory part of his kingdome shall cease, yet in respect of the nature and being, it shall be for ever and ever: The raigne of God shall be to eternity, and Ch [...]st [Page 350] shall raigne in the Father, and Saints in Christ, so that God, and Christ, and his Saints, shall raigne for ever and ever. The Apostle doth stile Christ, to be a King eternall, and immortall, 1 Tim. 1. 17. Christs kingdome is immortall, because it is not subject to succession; it's not liable to be devolved and rould downe to after-comers; which Daniel expres­seth thus; His kingdome shall not be left unto other people; that is, it shall not be translated from man to man, and at last quite dissolved. And the Apostle doth not onely call Christ an immortall King, but also an eternall King, his kingdome shall hold on constantly throughout all Centuries and ages of the world; there is no period of time, that shall cause it to expire & give up the ghost, but it shall attaine to it's full beautie and perfection, it shall never decline or decay, but shall last beyond all ages and times, it shall endure for ever and ever.

But now concerning the glorious raigne of Christ, upon the downfall of Antichrist, the time expressed to be a thousand yeares, Revel. 20. And it's pro­phesied of Christ in Esa. 60. 15. that he [Page 351] should be the joy of many generations; both this expression of many generations, and of a thousand yeares, are an indefinit number, to expresse the very large and spacious time, wherein Christ shall rule in, and by his Saints, when he shall ap­peare before his Ancients gloriously; and all the Elders before his Throne shall worship him. If it be objected, from Revel. 20. 4. That those that had been beheaded for the testimony of Jesus, and the word of God, &c. These lived and raigned with Christ a thousand yeares, this being the first resurrection, and the rest of the dead lived not againe. I answer, that it cannot be meant that the persons of those that were beheaded for Jesus, and refused to worship the beast or his im­age, should bodily raigne with Christ: but that God will raise up a people of the same spirit with those, that suffered for the testimony of Jesus. Thus Elias was sayd to come againe, in John the Baptist. And thus the Lord tells Daniel, that he should stand in the lot at the end of the dayes, when his prophesie should be fulfilled. All Saints gathered up into one spirit, they make but one. And thus we have the Prophet speaking; [Page 352] And the Lord my God shall come, and all the Saints with thee, Zech. 14. 5. When the glory of God shall appeare more glo­rious in the Saints, in the time of his spirituall raigne, the glory of all the former Saints shall be gathered up in them, and appeare most gloriously. The resurrecteon here spoken off, is meant of a resurrection from shame and reproach, the witnesses rising from their sadnesse and sackcloth, and as­cending into the glory of Christ's kingdome. And when the seventh Trumpet shall sound, and the glory of the Lord be fully discovered and layd open, then all that heare the glorious sound of the everlasting Gospel, shall live; but the rest of the dead (that heare not the voyce of the seventh Trumpet, or that great proclamation of the truth and glory of Christ) they shall not live untill the thousand yeares be past.

Againe, if it be objected from Ezek. 37. 21, 22, 23, 24, 25. That the Lord hath promised, to call the Jewes, and gather them into their owne Land, and make them one Nation, and David their King shall raigne over them. I answer, [Page 353] this prophesie is of a spiritual and my­sticall interpretation; for the land of Messiah are the Saints; of whom the land of Canaan was a type: for if we take it litterally, that the Jewes should rebuild Jerusalem, and dwell peculiar­ly in the land of Canaan, then also it must be meant, that David, and not Christ, should be King over them. But we know that the promise doth onely borrow expressions, from the state of the Jewish Church, but it shall be ful­filled in spirit: for he is a Jew, which is one inwardly, Rom. 2. 28. The Jewes shall be called when the fulnesse of the Gentiles shall come, Rom. 11. 25. which is not meant, as if God would first finish his work among the Gentiles, and then call the Jewes as a peculiar people: but that the Jewes should be brought in, with the fulnesse of the Gentiles, when Antichrist shall be ruined, and that which letteth be taken out of the way, and the everlasting Gospel goe forth with freedome, in the fulnesse and a­bundance of the Gentiles, shall the Jewes finde acceptance also.

Now from all that hath been said, of the kingdome and raigne of Christ, [Page 354] observe, That Christ will come and raigne Obser: gloriously in his people, subduing all his ene­mies, advancing his Saints unto the glory and dignity of his owne kingdome. Christ will take to himselfe all power, rule, strength, riches, glory, peace, joy, and whatsoever is good, and will bestow it upon his owne. Satan and wicked men have reigned long; but now they shall cease to reigne any longer. The whole earth shall be filled with the righteousnesse, goodnesse, and glory of God, and the anointed ones of the Lord shall reigne; and the Saints shall reigne with him for ever; as it's sayd, Revel. 5. He hath made us Kings and Priests to our God; and we shall reigne on the earth. The strength, glory, riches of the Gen­tiles shall be given unto us; we shall no longer be subject to Satan and wicked men; but we shall be brought into the glorious libertie of the sons of God, and shall live in the new heaven and new earth, wherein dwells righteous­nesse; our habitation shall be the new Jerusalem, the holy Citie. Now all the services of formall professors, and car­nall Christians shall be disowned of God, Esa 43. 20, 21. And humane mi­nistrie [Page 355] shall be abhorred, vers. 27, 28. And Jerusalem shall be a burthensome stone; breaking in pieces Kings and Kingdomes, States and powers, that shall take upon them to judge of spiri­tuall things, that shall intermeddle with Church-work, or shall any wayes goe about to interpose between God, and the spirits of men. Because none can, none shall reigne over the Saints, but the Lord himselfe; Man hath had his time of power, and dominion, but now he is to give account of his Ste­wardship, and reigne no longer. The riches, the glorie, the strength, the do­minion of the world are Christs; he hath let out these to man to be imploy­ed; but the men of the world have abu­sed them, these have been used in oppo­sition to Christ; therefore Christ will recover these to himselfe againe, he will come and redeeme these from An­tichrist, from Babylon, from the power of darknesse, and all these kingdomes of this world shall immediatly become the kingdomes of our Lord and his Christ: The Lord shall take all, owne all, possesse all, and his Saints shall pos­sesse all i [...] him: he must raigne, and [Page 356] they shall reigne with him. The whole earth is the Lords, and he will put his people into possession of all that's good, excellent, and glorious. All the kingdomes of the world shall become our Lords and his anointed ones.

I shall now proceed to shew the ef­fects that follow, in which I shall give you a briefe Paraphrasticall sence of the following verses, and so conclude. Because the Lord raignes, and we shall reigne with him, what is the issue.

VERS. 16. And the foure and twenty Elders which sat before God on their seats, fell upon their faces, and worshipped God.

IN this Verse observe three things. First, the title given to the servants of the Lord, his anointed ones, they are called Elders, because the Lord doth ap­peare with them, and in them, with much gravity and majesty, by his glori­ous indwellings of his everlasting Spi­rit. These be his Ancients, as the Pro­phet [Page 357] calls them, Esa. 24. 23. before whom the Lord doth appeare. Saints taken up into the Ancient of dayes, li­ving in the eternall spirit, these are called the Ancients, the Elders of the Lord.

Secondly, Their number, twenty­foure: The number of the Apostles were twelve, but here is the number of twen­ty-foure: answerable both to the twelve Tribes, and also to the twelve Apostles. Suitable hereunto is that place, Revel. 21. 12. 14. In the description of the new Jerusalem, it's sayd, That upon the twelve gates thereof, were the names of the twelve Tribes, and upon the twelve foundations, the names of the twelve A­postles, which doth demonstrate, that the Spirit of God shall appeare in a double measure, twice as much as in the Apostles, these shall have a fuller measure of the Spirit: The names, the vertues, the gifts, the graces, both of the twelve Tribes, and twelve Apostles, shall be engraven upon these anointed ones. These shall enjoy a double mea­sure of the Spirit, they shall not ap­peare as twelve, but as twenty-foure El­ders before the Lord. These are they [Page 358] which sat before God: as having rule and dominion with him.

Thirdly, We have their posture and action; they fell upon their faces and wor­shipped God.

1. They fell on their faces; that shew­eth their humility, and selfe-deniall, as disclaiming all fleshly glory and ex­cellency, they doe as it were put their faces in the dust, as abhorring their own beauty and excellency.

2. They wership God: the time was, they did worship men, and meanes, they adored selfe & creature: but now they cast off their idols of Gold, and their idols of silver, which they made each one for himselfe to worship, to the moles, and to the bats, as the Prophet speakes, Esa. 2. 20. And now they exalt the Lord alone, they worship him, and him onely. The voyce of praise follows.

VERS. 17.—We give thee thanks, O Lord God Almighty: which art, and wast, and art to come, because thou hast taken to thee thy great power, and hast reigned.

HEre likewise three things are con­siderable.

First, The praises of the Saints: we give thee thankes, &c. They sing the song of deliverance and joy; of triumph and victory, saying, we thanke thee O Lord: not to us, not to man, not to creature be the praise, but to thee O Lord, thou onely deservest all praise, O Lord, God, Almightie, & therefore we will praise thee onely. The Saints exalted into the liberty and glory of Christs king­dome, they sing the song of Moses, and of the Lamb, Revel. 15. 2. They give thankes for deliverance and salvation-Their hearts, and their mouths are full of divine praises, they sound forth Ha­lelujahs, and sing aloud the glory of the Lord.

Secondly, They praise him, who is the everlasting and eternall being: which [Page 360] art, and wast, and art to come. Here we have the very circle of eternitie, that is most comprehensive, and doth compre­hend, both the beginning and end of all things. The Lord was before all creatures, and shall abide alwayes, though all creatures should perish: from him all creatures had their be­ing, and to him they are referred, as their utmost end. Therefore the Lord is worthy of all praise, being before all things: by whom all things are, and to whom all things tend; the Lord is the beginning, being, and end of all things, meeting and concentering to­gether.

Thirdly, The ground of their praise, Because thou hast taken to thee thy great power, and hast reigned. As if they had sayd; Lord thou hast given thy power to others, thou hast let Satan, Anti­christ, and wicked men reigne on the earth: but now thou hast taken thy power to thy selfe again, and hast wre­sted it out of the hands of earthly men, that have abused it, and thou wilt use it thy selfe. The men of the earth have reigned by wisdome, policy, by plots, carrying on their own designes: but [Page 361] the Lord will reigne in truth and righ­teousnesse. It must needs be matter of great joy unto the earth, that the Lord will reigne: for while man reigned, there was nothing but oppression on the earth, but the Lord rules & reignes with deliverance and salvation. It fol­loweth.

VERS. 18. And the Nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give re­ward unto thy servants the Pro­phets, and to the Saints, and them that feare thy Name, small and great, and shouldest destroy them which destroy the earth.

FRom these words take notice. First, how the adversaries vex and fret, and doe even rage in furie and madnesse: and good reason they have so to doe: for the time of their dead was come, that they should be judged: all dead power, rule, and authority, all dead [Page 362] ordinances and services, all the dead wayes and practises of Antichrist, these must all be judged, condemned, and de­stroyed: all things that have not the spirit and life of God in them, all these must be judged: well may the world then vex and rage, and gnaw their [...]ongues for paine. This is the reason of all that bitternesse, malice, sury, and madnesse, that is in the hearts of men at this day, what makes them vexing and fretting, but that all things they set up, maintaine, enjoy, and take plea­sure in, are judged and condemned for dead power, dead ordinances, dead gifts, all things of man are judged to be dead. When the Lord comes to judge the earth, confusion and a con­suming fire goes before his face, Psal. 97. 2. which must needs make that judgement very dreadfull and terrible to all formall powers, and fleshly act­ings: especially because the Saints shall judge the world, yea, and Angells also, 1 Cor. 6. 2, 3. They shall judge men, and things of highest principles and pla­ces, those things that carry a civill or spirituall excellency upon them, shall be judged by the Saints. What follows?

[Page 363]Secondly, The Saints are rewarded and advanced, And that thou shouldest give reward unto thy servants the Prophets, and to the Saints, and them that feare thy Name small and great. As the portion of the world is, vexing, fretting, cursing, and wrath: so the portion of Saints is love, goodnesse, blessings, thankesgivings. The dreadfull day of doome and dark­nesse, of judgement and confusion unto the world, is a day of light and joy, of comfort and reward unto the Saints. The worlds trouble and ruine, is the Saints peace and salvation. Though the Lord come in fire and wrath to destroy Antichrist, yet he comes in love and mercy to save Sion; and therefore, when he comes forth, and a devouring fire, burning up his enemies round about, Psal. 97. 3. Yet Sion heard and was glad, and the daughter of Judah rejoyced, because of his judgements, vers. 8. The Saints have been a long time under oppression, shame, and persecution: now the Lord will reward them, and give them light for darknesse, strength for weaknesse, glory for shame: they shall now re­ceive reward and praise, for all their former sorrow and sufferings. The [Page 364] Saints shall rejoyce in heaven for the vengeance powred out upon Anti­christ: Therefore rejoyce over her, thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her, Revel. 18. 20. When the Kings of the earth, and Merchants, mightie and rich men shall weep and wayl, and cry alas, alas, then shall the Saints (here called the holy Apostles and Prophets) rejoyce and sing: because the ruine and fall of these, shall be their joy and reward.

Thirdly, The Lord will not onely judge the dead principles, practices, or­dinances, and powers of Antichrist, and give reward unto his servants; but also will destroy the Antichristian partie. And shouldest destroy them which destroy the earth. The word translated destroy, signifies corrupt: that is, Those that have managed the cause of Anti­christ, have corrupted the earth; accord­ing as it's said in Revel. 19. 2. The great whore did corrupt the earth with her forni­cation; That is, by her sosseries and for­nications, she hath corrupted the minds of the men of the earth, drawing them aside from the Lord, by the intoxica­ting wine of her fornication, she hath [Page 365] blinded the mindes, adulterated the af­fections, and polluted the hearts of the men of the world, and have made them to serve Satan the God of this world. These that have managed the cause of the beast, and have thus corrupted the earth, shall be destroyed. This destruc­tion is not so much meant of a bodily destruction, as of place and power: these that have by their power & rule, by their deceit and falshood corrupted the earth, these in their dignity, office, rule and authoritie shall all be slaine. It followeth.

VERS. 19. And the Temple of God was opened in heaven, and there was seen in the Temple the Arke of his Testament, and there was lightnings, and voy­ces, and thunderings, & an earth­quake, and great hail.

COnsider three things from these words.

First, The Temple of God opened. The time was it was shut up, as once the [Page 366] Temple of Jerusalem was under Ahaz, 2 Chron. 28. 24. So this spirituall Tem­ple was shut up, when it was measured in vers. 1. When the outward Court, or visible face of things were in the hands of the Gentiles, vers. 2. The Church was driven into the Wilder­nesse, for many yeares into desert pla­ces, there to be nourished for a time, from the face of the Serpent, that sought to devoure her. But now the Temple is set open, as of old it was by Hezekiah, 2 Chron. 29. 3. Thus it's said of the new Jerusalem, that the gates should not be shut, Revel. 21. 25. And the reason is, because there shall be no night, nor danger, the gates shall stand open continually. This noteth the free accesse for multitudes of Saints to en­ter in to the new Jerusalem, without impediment or stop. Not as in times of persecution, when they sought to wor­ship the Lord in corners; but they shall come and enter freely and boldly, and that without let or molestation. So that the woman shall no more be dri­ven into the Wildernesse, and shut up there, but the Temple of God shall be set open, and there shall be a free and great accesse unto it.

[Page 367]Secondly, That which appeared in the Temple was the Arke of his Testa­ment. As the Temple was opened, so the Arke was made visible, which was shut from the eyes of men, under the old Testament, 1 King. 6. 19. It was ve­ry seldome seen, and that by the high-Priest onely: the Arke was a pledge of Gods presence with his people, and denotes unto us, the mysteries of truth, which formerly lay hid, but now are made manifest. The great high-Priest hath opened the Temple, and made vi­sible the Arke, by making knowne the mysteries of truth. In former time the Church was in the Wildernesse, the Gentiles possessed the outward Court, lets of truth were discovered, onely something was hinted out by a few choise instruments: but now the Saints have a Temple opened, a full and free accesse: and now they have an Arke made visible, or the hidden mysteries of God revealed; not onely to a few called Clergie men, but generally to all Saints the knowledge of the truth is revealed.

Thirdly, The close of all, And there were lightnings, and voyces, and thunder­ings, [Page 368] and an earth-quake, and great hail. Earth-quake, hail, and lightning, set forth Gods judgements most terrible and irresistible, Esa. 30. 30. Of an earth­quake wee have spoken before from vers. 13 of this Chapter: Hail-stones was one of the plagues of Aegypt, that destroyed their trees, Exod. 9. 25. And by which the Amorites were destroyed in Canaan, Josh. 10. 11. By these judge­ments wee have the finall destruction of Antichrist. This is the third woe, that shall accompany the seventh Trumpet, and is agreeable to the plagues of the seventh Viall, by which Antichrist shall be wholly destroyed; and should blaspheme God, because of the plague of the hail, that was exceeding great. By this last and great judgement, the mysterie of iniquitie is discovered, and the power of Antichrist wholly bro­ken, at which his partie shall vex and fret, gnaw their tongues, and blas­pheme God for all their paines & sores, whereby they shall be utterly ruined and consumed.

Thus we have the Effects of Christs kingdome and reigne layd open: wee see for what it is, that the Elders doe [Page 369] so exceedingly praise the Lord, for that he takes to himselfe his great power, and doth reigne, by which he doth of­fend the Nations, and reward his ser­vants. The Temple is no more shut up under restraint, but free accesse is gi­ven; the Arke is no more hidden, but the mysteries of salvation made evi­dent. And the Lord by his sweeping judgements will wholly consume An­tichrist, both in his policy and power. Hence it is, that the Saints shall thus triumph and rejoyce; How can the daughter of Sion, but rejoyce when he [...] King cometh? the redeemed of the Lord must needs triumph: And besides the whole world shall rejoyce, when the oppressor shall cease, when violence shall be no more heard in the Land, when our Exactors shall be righteous­nesse: then I say, the world will sing and rejoyce, because the who [...] [...]th shall be at peace, and be quiet, Esa. 14. 4. 7. When Christ shall come to reigne in his appearance in his Saints, b [...] shall judge the Nations with righteousnesse, and governe the people with truth. Psal. 67. 4. 7. Therefore when the Lord shall come to reigne, to set all things in order, [Page 370] to governe and give settlement to the Nations: well may Antichrist vex and fret, and all oppressing powers be an­gry; but the Saints shall rejoyce and sing; and all the world besides shall be glad, because of his righteous judge­ments. So much to be spoken of the Effects of Christ's reigne, and so I end this whole Discourse.