The Mystery of the two WITNESSES UNVAILED.  
Wherein we have a Description  
of their 

persons  
time  
acts  
death   and 

office.  
manner of prophecy.  
sufferings.  
resurrection.    
With the Consequences that follow.  
TOGETHER With the seaventh Trumpet, and the Kingdom of Christ explained.  
by JOHN ROBOTHAM, Preacher of the Gospel in Dover.  
LONDON; Printed by M. S. for G. and H. Eversden, at the Greyhound in St Paul's Churchyard.  
1654.   

TO HIS EXCELLENCY, the Lord General CROMWELL etc.  
MY LORD;  
IT is not for any worth, performed on my part, that I have taken the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or boldness here to prefix your name; but rather from the subject matter of this ensuing Discourse, it being an Exposition of the mystery of the two Witnesses: wherein we have a description of their persons and prophecy, their time and actions, their death and resurrection, together with the consequences that follow thereupon: all which I humbly conceive, may be very suitable for you, As well for the greatness of your place and employment, as it's necessary to be retained in your knowledge and judgement. Therefore in the first place, I present this to your Excellency, as unto a choice & faithful witness of the Lord; and after, to all those that give forth their testimony for the truth and authority of Christ; against the falsehood and usurpation of Antichrist.  
It's most certain, as the Apostle doth affirm, that Antichrist shall be destroyed by the brightness of Christ's coming: which is no other, than his coming forth in the bright beams, and glorious rays of divine light, shining forth in his people. The Saints of the most High, by the testimony they give forth, are the rod of his mouth, and the breath of his lips; Whereby he will bruise his enemies, and break them in pieces. Thus the true Spirit of Christ in the Saints, shall darken and dry up that counterfeit and corrupt Spirit of Antichrist, that is abroad in the world. But not withstanding, the power and authority of the Beast shall be dissipated and broken, (as it were) vi & armis. And hence it is, that in these times, the Lord hath appeared among us, as a mighty man of war, clothed with his zeal, as with a garment: and hath endued his people, with such masculine virtue & strength, that their horns have been as iron, and their hoofs as brass, whereby they have threshed the Mountains, and the hills as Chaff. And this they have not done by power or might, but by the Spirit of the Lord. It was the glorious appearance of GOD in the midst of his people, that hath subdued these three Nations. Now though Dutch, Dane, and French should combine against us, yet shall the arm of the LORD awake for his people, and shall as in former days, cut Rachah, and wound the Dragon; he shall dry up the sea, and the waters of the great deep. It's not an arm of flesh can do this, but a divine presence with an Army, with whom are the hearts, affections, prayers, and spirits of the Saints, with a sweet compliance gathered up into, and going along with them. This causes the shout of king to be in the midst of us: though the king in his person be taken away, yet the everlasting King lives, and shall take to himself his great power, and reign.  
It's a most undeniable truth, that the sword hath been the original of all kinds & forms of government in the world: it's the mother of all power, protection, and preservation. When any disturbance doth arise in a kingdom or Commonwealth, whither do they run? but unto a military power for succour and defence, as not being able to subsist, until they do, as it were, resolve into their first principles, And though the sword in its self be a dark and sad dispensation, eating flesh, and drinking blood, it's proper work being to waste and destroy; yet when 'tis accompanied with wisdom, righteousness, goodness, and justice; it become good and .  
My Lord, I have but three words more to speak. The first is of you. The second to you. The third for you.  
That of you is, That the Lord hath so far honoured you, as to make you an instrument of glorious achievements: and hath made you head of your brethren, and hath given you a name with the great ones of the earth: but above all, he hath bestowed on you the spirit of his Son, which makes you most acceptable to himself, and precious in the eyes of his people. It's a true saying, Honour est in potestate hono heart, and make it suitable to your work, & that your will may be drawn forth to the extent of the divine will, that your soul may have a true sympathy with God, that your heart may be fortified against all storms without, & fears within; and that you may cast down your wisdom, valour, honour & succeste at the feet of Christ; so shall you take all up again with unspeakable advantage. What ever you expend  Christ, in Christ you shall find it again. Now that you may enjoy all in Christ, & spend all for him, is the desire of him, who shall endeavour to be in all faithfulness,  
Your Excellency's humble servant, JOHN ROBOTHAM.   

To the Reader.  
THe importunity of divers Friends, caused me to suffer these notes, to pass abroad into the world: they were taken by writing from my mouth; my time and occasions would not permit, to cast them into such a form, as would have best becomed the press: therefore thou shalt meet with truth, coming forth in its own nakedness, without the clothing of humane Eloquence. As for the matter, it's mysterious, and therefore if in any thing, wherein I may possibly be mistaken, thy candour and ingenuity is desired, to pass it by. If thou art Critical, and thy aim be only to espy out the faults, either of the Writer, Printer, or Preacher; I suppose thy time would be more advantageously spent, to search out the defects of thy own heart. If thou wilt accept of it, as it's presented to thee, with the right hand, it's all that's desired by him, that shall remain thine in any office of love.  
JOHN ROBOTHAM.   

The Contents of the following Treatise, concerning the principal things therein contained.  

Fix things from the Book of the Revelation observed. 

1. The Author, who indicted it. Pag. 2.  
2. The Messenger, who brought it. idem.  
3. The Penman, which writ it. p. 3.  
4. The form into which it is cast. id.  
5. The matter that is contains. p. 4.  
6. The parties, unto whom it's directed. id.    
The sum of the whole Chapter. p. 5.  
From verse 1. we have; 

1. Johns call to measure. p. 6, 7.  
2. His qualification. p. 8.  
3. The things to be measured. 

1. The Temple. p. 9  
2. The Altar. p. 10.  
3. The worshippers. p. 11.      
Observations from the words; 

1. Ob: That the Lord doth suitably prepare his people to receive such things, as himself doth impart unto them. p. 12, 13, 14.  
2. Ob: That the spirit of the Lord is the only Standard and rule of divine things. p. 15, 16.  
Four false rules of knowledge discovered. 

1. Fl●shly wisdom. p. 17.  
2. Mere speculation. p. 18.  
3. Externall form. p. 19  
4. Historical knowledge. p. 20, 21.    
Four true principles of divine knowledge, whereby we come to know the truth. 

1. By the Spirit. p. 22.  
2. By divine impressions. p. 23.  
3. In Jesus. p. 24.  
4. By tr●● Conformity. p 25.    
3 Ob: That the Lord hath always afforded his presence with his people, even in the darkest & saddest times of Antichrist's reign. p. 26.  
4. Ob: That the Lord had always a people, that did truly worship him. p. 27.  
5. Ob: That the Lord doth accept of none to worship him, but such as serve in his Temple, and offer upon his Altar. p. 28.  
6. Ob: That the true Saints of God, have always been measuring of divine things. p. 29.    
From verse 2. we have; 

1. The outward Court explained, p. 31  
2. The outward Court rejected, p. 32  
3. The outward Court given to the Gentiles as their portion, p. 34  
4. The holy City is trodden underfoot, by the Gentiles. p. 35  
5. The time of forty-two mon●ths explained, and compared, p. 36, 37, 38    
Observations from the word● opened; 

1. Ob: That all external forms and professions of Christ, without life and power, are but shadows, p. 39, 40, 41  
2. Ob: That the true Temple, Altar, and worshippers of God, are not to be measured by outward things, p. 42  
3. Ob: That the outward form of divine things is given for a time into the hands of Antichrist, p. 43, 44. 45  
4. Ob: The best use that Antichrist doth make of the holy City, is to trample upon it, p. 46, 47  
5. Ob: Antichrist hath his prefixed and limited time, in which he shall reign, p. 48  
6. Ob: That the shapes and forms in which Antichrist comes forth in, to act his part, are various and changeable, p. 49, 50    
The spirit of Antichrist discovered in four particulars, 51, 52, 53, 54  
The form of Antichrist opened in several shapes, p. 55, 56  
1. In the form of a Dragon, p. 56, 57  
2. In the shape of a Leopard, p. 58, 59  
3. In the appearance of a Beast with two horns, p. 60  
4. In the shadow of an Image, which the Beast causeth to be set up, p. 61  
Those that up the Image of the Beast, discovered by six Characters, p. 62, 63, 64, 65▪ 66, 67, 68  
Antichrist flies out of one form into another, p. 69, 70  
In verse 3. we have the mystery of the witness in six things opened, p. 70  
1. The witnesses are enabled to prophesy. 

1. From God originally, p. 73  
2. From Christ immediately, p. 74    
The means by which the witnesses are impowered to prophesy: 

1. By the word, p. 75  
2. By the Spirit, p. 76    
2. The title of witnesses here given, and why, p. 77  
3. The number of the witnesses, and why they are called two, p. 78  
4. The office of the witnesses is to prophesy, wherein we have two things: 

1. What it is to prophesy, explained in three things, p. 79, 80, 81  
2. What testimony the witnesses give forth: 

1. Against the seed of the Serpent, p. 82  
2. Against the power of the Beast, p 83      
The Saints testify against the power of the beast, by holding forth; 

1. The prophecy of Christ, p. 83, 84  
2. The Priesthood of Christ, p. 85  
3. The kingdom of Christ, p. 86, 87    
5. The form and state of the witnesses in sackcloth, explained in three things, p. 88, 89  
6 The duration of the witnesses prophesy a thousand, two hundred, and sixty days, opened, p. 90, 91  
Observations from the words; 

1. Ob: That none can give forth a testimony of Christ, but such as are impowered thereto by Christ, p. 92  
2. Ob: That all those that hold forth the truth of Christ, opposing Antichrist, are Christ's faithful witnesses, p 93  
3. Ob: That the witness of the Saints is a sufficient testimony, p. 94  
4. Ob: That the whole bent of the witnesses prophesy, hath always been to uphold the truth of Christ, against the falsehood of Antichrist, p. 95  
5 Ob: Those that have been most faithful unto Christ, and his truth, have been most rejected of the world, p. 96  
6. Ob: That Christ hath always had a people to bear witness of his truth, even in the saddest and darkest time of Antichrist's reign, p. 97    
From verse 4. we have; 

1. Various opinions concerning the two witnesses, p. 98, 99, 100  
2. A full and positive description of the witnesses, p. 101.    
The two olive trees, as representing Christ, explained in 4 particulars, from p. 102. unto p. 109.  
The two Candlesticks, as representing the Saints illustrated under 4 heads, p. 111, 112, 113  
The ground why Christ was represented by two olive trees. 

1. From his twofold nature, p. 115, 116, 117  
2. From his two fold dispensation, p. 118, 119, 120, 121    
The reason why the Saints are called two Candlesticks. 

1. They give forth an earthly testimony, p. 123, 124  
2. They give out a heavenly testimony, p. 125, 126, 127  
Christ and his Saints are joined in one, and give forth one and the same testimony, as is shown in four particulars, p. 128 129, 130, 131    
Observation from the whole. 

That all the Saints, and faithful servants of God, are his witnesses, p. 132, 133, 134, 135    
In verse 5. we have a relation: 

First, the harmful carriage of the enemy towards the witnesses. p. 136 

1. By restraining their persons. p. 137  
2. By rejecting their testimony, p. 138    
Secondly, the witnesses defence, by the fire issuing out of their mo●ths. 

1. What is meant by fire, p. 139  
2. How it destroys the Adversary, p. 140      
Observations from hence. 

1. Ob: That the Adversaries of Christ are always ready to hurt his witnesses, p. 141  
2. Ob: They that go about to hurt the witnesses, or hinder them in the course of their prophecy, shall not go unpunished, p. 142  
3. Ob: That the witnesses shall prevail against their enemies, by the word of their testimony, p. 143, 144  
4. Ob: That the testimony of witnesses is of great force, even while they prophesy in sackcloth, p. 145  
In verse 6. we have a threefold power given to the witnesses, p. 146    
First, to shut heaven that it rain not: where we have explained: 

1. What is meant by rain, p. 147  
2. What it is to shut heaven, that it rain not, p. 148, 149    
Secondly, to turn waters into blood; where we have opened: 

1. What is meant by waters, p. 150  
2. What it is to turn waters into blood, p. 151    
Thirdly, to smite the earth with all plagues, wherein we have; 

1. The agreement between the seals opening, and the Trumpets sounding, and the vials powering forth, p. 152, 153  
2. The seven vials opened, together with the seven seals, and the seven Trumpets, from p. 155. unto p. 169.    
Observations from the Text. 

1. Ob: That the testimony of the witnesses, against the ways and practices of Antichrist, doth exclude them from the heavenly influences and sweet showers of divine grace. p. 170 180  
2. Ob: all the sweet and refreshing streams of comfort and supply that Antichrist lives upon, are turned into bitterness and contention, at prophecy of the witnesses, p. 172  
3. Ob: That the prophecy of the witnesses, though in a mean, low, and sackcloth condition, i● of mighty force and power unto their adversaries, p. 173  
In vers. 7. we have three particular things, p. 17●  
First, the time when the witnesses are to be slain, and when they have finished their testimony, p. 176, 177  
Secondly, by whom the witnesses shall be slain; wherein we have opened: 

1. What is meant by the Beast that slays them, p. 79  
2. What is meant by the bottomless pit, from whence he comes, p. 180, 181, 182, 183  
3. The manner of his ascension, p. 184    
Thirdly, the manner how, the witnesses are slain by the Beast. 

1. He makes war against them, p. 185  
2. Doth overcome them, p. 186, 187  
3. Doth kill them, and how, p. 188, 189, 190    
Observations from the verse. 

1. Ob: That the Saints of Christ, in every age and time, are enabled to finish their testimony, maugre all the opposition that is made against them, p. 191  
2. Ob: That the rage and cruelty of the adversary is great against the faithful servants of Christ, p. 192 193  
3. Ob: That the workings and deceits of Antichrist are very deep and mysterious, p. 194  
4. Ob: That there is a time when Antichrist christ doth ascend high in greatness and power, p. 195, 196  
5. Ob: That the witnesses are continually overcome and slaying, all the time of the powerful reign of the Beast, p. 197, 198  
In verse 8. we have an account of the bodies of the witnesses; where three special things are noted, p. 199    
First, what is meant by the bodies of the witnesses, p. 200, 201, 202, 203, 204, 205  
Secondly, the place where their bodies lie: where we have explained: 

1. What is meant by the great City. p. 206  
2. What is meant by the street of that City, p. 207  
Thirdly, a description of the City. 

1. By its resemblance. 

1. To Sodom, p. 208, 209  
2. To Egypt, p. 210        
2. By its carriage and action, p. 211    
How Christ is said to be crucified in Egypt and Sodom, p. 212  
Observations drawn from the words opened. 

1. Ob: That the external forms of worship that Antichrist useth, are but as a dead body or carkas●. p. 213  
2. Ob: That it's not so much the outward form or figure of worship, that Antichrist seeks to suppress, as it's the spirit and testimony of the witnesses, p. 214, 215  
3. Ob: That Antichrist is full of spiritual uncleanness, and cursed cruelty, p. 216  
4. Ob: It's the very life, spirit, and image of Christ that Antichrist doth chief oppose in slaying the witnesses, p. 217, 218    
In verse 9 we have three things noted concerning the carriage of the enemies towards the dead bodies of the witnesses. 

1. Who are meant, by people, kindreds, tongues, and nations, p. 220  
2. Their exercise about the dead bodies. 

1. What it is, to see the dead bodies of the witnesses, p. 221  
2. What it is, not to suffer them to be put in graves, p. 222    
3. The time that these dead bodies shall lie unburied, and what is meant by three days and a half, p. 223    
Observations from the Text. 

1. Ob: That the power and greatness, the wisdom and abilities of men, are exercised about the dead bodies of the witnesses, p. 224  
2. Ob: That the great care, that those of the nations and tongues, etc. take about the dead bodies of the witnesses, is to keep them above ground, p. 225, 226  
3. Ob: That the dead bodies of the witnesses are kept above ground, all the time of Antichrists reign, p. 227, 228    
In verse 10. we have a farther carriage of the Adversary towards the carcases of the witnesses, p. 229  
1 The persons acting: those that dwell upon the earth; of whom it's meant, p. 230  
2. Their actions: they rejoice, and make merry, etc. and what it meaneth p 231  
3. The ground of their joy: because these two Prophets tormented them; and how, p. 232, 233  
Observations from the words: 

1. Ob: That the people that serve Antichrist are earthly & carnal, p. 234  
2. Ob: That the greatest joy of Antichrist is over the dead bodies of the witnesses, p. 235  
3. Ob: That the witnesses by their prophecy do most of all torment the men of the earth, p 236, 237    
In vers. 11. we have the witnesses resurrection, p. 238  
1. The time of their resurrection, After three days and a half, explained, p. 239  
2. The cause, viz. the spirit of life from God; and what it is, p. 240, 241  
3. The resurrection itself, and they stood upon their feet, explained in 3 particulars. p. 242, 243  
4. The consequent that follows their resurrection; by the great fear that falls upon their enemies, p. 244, 245  
Observations from hence. 

1. Ob: That when the time of the witnesses suffering and sadness draws to an end, there is an earnest expectation in them of their resurrection, p. 246, 247  
2. Ob: That the witnesses are enabled to arise, by the mighty powerful spirit of God, p. 248  
3. Ob: As there is a time when the witnesses lie slain and dead; so also there is a time, when they shall revive and live again, 249, 250  
4. Ob: That the rising of the witnesses, is a most dreadful sight to the men of the earth, p. 251, 252    
In verse 12. we have the witnesses ascension; from whence is noted; 

First, the cause: they heard a voice from heaven, p. 254 

From whence is noted:  
1. The voice itself, p. 255  
2. From whence it came, ibid.  
3. Unto whom it's spoken, p. 256  
4. What it speaks. p 257    
Secondly, the ascension itself, p. 258 

From whence is observed  
1. Their action, p. 259  
2. Their place, p. 260  
3. The manner, and what is meant by the cloud in which they ascend, p. 261    
Thirdly, the Adjunct annexed to their ascension, and in what manner their enemies should behold them, p. 262    
Observations drawn from hence. 

1. Ob: That the witnesses are enabled to ascend by the powerful voice of the Spirit of God, p. 263, 264  
2. Ob: That the witnesses have their time of triumph and rejoicing, as well as they have a time of sackcloth and mourning, p. 265  
3. Ob: That the state that the witnesses shall ascend unto, is most heavenly and glorious, p. 266    
The external liberty and peace that the witnesses shall enjoy by their ascension, consisteth, 

1. In deliverance from oppression, p. 267  
2. Their enemies shall serve them, p 268  
3. They shall enjoy peace and quietness, p. 269, 270  
4. Deliverance from shame, p. 271    
The internal glory and excellency that the Saints shall be advanced unto. 

1. They shall abound in knowledge p. 272  
2. They shall exceed in joy and comfort, p. 273  
3. They shall live and act more in the power of God, p. 274, 278  
4. They shall enjoy more immediate communion with God, p. 276, 277    
4. Ob: That in the midst of the great confusion and darkness upon the face of the earth shall the witnesses ascend, p. 278, 279, 280  
5. Ob: That all the power and policy of the enemies of the witnesses, shall not be able to hinder their ascension, p. 281, 282  
In verse 13. we have the great earthquake, that followeth the rising of the witnesses, p. 283  
where we have opened: 

1. The time of the earthquake, p. 284  
2. The nature of it, p. 285  
3. The consequents, p. 286    
Which are three: 

First, the tenth part of the City fell: where is shown what is meant: 

1. By the City, p. 287  
2. By the tenth part, ibid.  
3. By the fall thereof, p. 288, 289    
Secondly, there were slain seven thousand men; where we have; 

1. Their persons, p. 291  
2. Their manner of slaying, ibid.  
3. Their number, p. 292    
Thirdly, the Remnant were affrighted, and gave glory to God; where we consider: 

1. The persons, p. 294  
2. Their passions, ibid.  
3. Their actions, p. 295    
Observations from the words:    
1. Ob: That the rising and ascending of the witnesses, doth cause a great earthquake in the world, p. 296, 297, 298  
2. Ob: That all the time of this great earthquake, the witnesses are in rising and ascending, p. 299, 300  
3. Ob: That nation that shall first of all shake off and disclaim the power of Antichrist, God will honour that nation first of all, in raising up his witnesses in it, p. 301, 302, 303, 304, 305  
4. Ob: That those principally and chief shall be slain in the earthquake, that are the upholders and maintainers of Antichrist's cause & quarrel, p. 306, 207, 308  
5. Ob: That when God doth scatter the great and mighty ones of the earth, it doth much amaze and affrighten the poor and ignorant people, that have been seduced by them, p. 309, 310  
6. Ob: That it's the poor affrighted remnant, that will give most glory to God, p. 311, 312, 313  
In verse 14. we have the second woe, p. 313  
Where we have opened: 

The first woe, p. 314  
The second woe, p. 315  
The third woe, p. 316    
Obser: That great and terrible woes befall the world in the three last ages of Antichrist, p 317, 318 319  
In verse 15. we have explained, what's meant: 

1. By the Trumpet sounding, p. 321  
2. By the seventh Trumpet, p. 322  
3. By the great voices in heaven, p. 323   

These are said to be:  
1. Great voices, 324  
2. Voices in heaven, p 325, 326  
3. Plurality of voices, p. 327  
Observations from the words.    
1. Ob: That the Lord hath always had a people to declare his truth unto the world, p. 328  
2. Ob: That the Lord hath manifested his truth by degrees, or in agraduall way, p. 329  
3. Ob: There shall be a most complete and glorious discovery and declaration of truth made out by the Saints under the seventh Trumpet, p. 330, 331  
4. Ob: That the Saints fully risen and ascended up into heavenly enjoyments, at the final destruction of Antichrist, shall harmoniously sing forth the glory & praises of Christ's kingdom, p. 332 333  
How the kingdoms of the world shall become the kingdoms of Christ; wherein we have opened: 

1. What is meant by the kingdoms of this world. p. 334  
2. How these kingdoms have been detained from Christ, p. 335, 336  
3. How Christ shall recover these kingdoms again into his ownhand. p. 337, 338, 339▪ 340  
4. By what right or title Christ will lay claim to the kingdoms of the world, p 341, 342, 343  
5. The manner of Christ's reign, wherein the spiritual reign of Christ is illustrated in four particulars, p. 344, 345 346, 347  
6. The duration of Christ's reign and kingdom, p. 348, 349, 350    
How the Saints shall reign with Christ, p. 351, 352  
How the Jews shall be converted, p. 353  
Observations from the whole: 

That Christ will come and reign gloriously in his people, subduing all his enemies, advancing his Saints unto the glory and dignity of his own kingdom, p. 354, 355    
In verse 16. we have showed: 

1. What is meant by the title given to Saints, being called Elders, p. 356  
2. What's employed by their number, being twenty-foure, p. 357  
3. Their posture and action, falling on their faces, p. 358    
In verse 17. we have: 

1. The praises of the Elders, p. 359  
2. The subject of their praises, ibid.  
3. The ground of their praises, p. 360  
In verse 18. we have:  
1. The Adver saries vexed, p. 361, 362  
2. The Saints rewarded, p. 363  
3. The Antichristian party destroyed, p. 364    
In verse 19 we have; 

1. The Temple opened, p. 365, 366  
2. The Ark manifested, p. 367  
3. The great irresistible judgements that befall Antichrist, p. 368  
Lastly, the close of the whole Chapter, p. 369, 370      

Reader;  
By reason of the Author's absence we have observed these faults, which we desire thee to amend, and all others which thou dost find.  
ERRATA. IN page 59 line 16. for sanctify, read sanctity p. 62. l. 8. for Rome r. home. p. 75. l. 5. for meat, r. meant. p. 221. l. 11. for Prie r. Priest. p. 319. l. 17. for first Taumpet, r. sixth Trumpet. p. 244. l. 8. for out read but. p. 341. l. 12. for with r. of. p. 166. l. 15. for, the great multitude of Saints, add; who are as some hold.   

THE MYSTERY OF THE TWO WITNESSES UNVAILED.  REVELATIONS 11. 1. And there was given me a reed like unto a rod, and the Angel stood, saying, Rise, and measure the Temple of God, and the Altar, and them that worship therein. 
THere is much talk and discourse of the two witnesses, and great enquiry is made, to know, who they are, what is their testimony, whither they be slain, when they shall rise, etc. All which I shall endeavour to disclose, according to the measure of light, that I have received, in the knowledge and revelation of this mystery.  
Before I make entrance upon this Chapter, give me leave, from the whole book of the Revelation, to take notice of six things.  
First, of the Author, who was Jesus Christ, Chap. 1. 1. He is both the Author and subject matter thereof, being the Alpha, and Omega, and all the letters besides in this divine Revelation; in whom is the sum and substance of all holy Writ, the whole mystery of spiritual truth, all visions of divine glory, lies wrapped up, doth meet and concentre in the person of the Lord Jesus. Hence he is said, to have the seven spirits of God, Chap. 1. 4. because all perfection of knowledge was treasured up in him, by which he is only able to be the dispenser of such heavenly revelations and divine mysteries as these are.  
Secondly, of the Messenger, that Christ doth here employ, to convey this book unto his Apostle, and that is an Angel: as is evident Chap. 1. 1. Now in that Christ doth signify his message unto John by an Angel; it denotes unto us, the great authority and power that Christ came forth in: He doth not appear low and meanly, clothed in flesh, or humane form: but doth, as it were, ride upon the wings of an Angel; by the shining glory of an angelical administration doth he declare this glorious mystery.  
Thirdly, into whose hands these truths are committed, that is, into john's, who was the beloved Disciple of Christ, that leaned on his bosom, as having much nearness and intimacy with him. This John was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Divine; but not so much from dignity of office, as from the superexcellency of his graces and anointings. The Ancients did compare him to an Eagle, because he soared aloft, in the knowledge and understanding the secrets of divine truth. This Apostle is honoured above others, in writing this prophetical book of the Revelation.  
Fourthly, take notice of the form of this book, it is cast into the form of an Epistle, containing things present, past, and to come, Chap. 1. 19 The things, that John had seen, were the glorious appearance of Christ in the midst of the seven golden Candlesticks, Chap. 1. 12, 13. The things that were in being, were those several messages both of praise and reprehension, that he was to give forth to the seven Churches, as appears in Chap. 2. and 3. The things to come, were the prophecies, that begin at Chapt. 4. and hold on to the end of the book.  
Fiftly, we have presented to us the subject matter of this book, and that's called a Revelation: and that because it is not so much a doctrinal or historical narration, as it is a symbolical and prophetical prediction, containing such glorious mysteries and divine Revelations, that did far surpass the wisdom, art, or reason of any humane creature: none but Christ himself, and that by the mouth of a mighty Angel could bring to light or declare such unutterable visions of divine glory.  
Sixtly, and lastly, observe unto whom this book was directed, and that was to the seven Churches in Asia, Chapt. 1. 4. Seven is a perfect number, seven days contain man's labour and rest, seven times seven is the great Jubilee of the Lord, and rest of all things. So that these Churches being set forth by the number of seven, they are a complete representation of all Churches and all Saints. The perfect number of Churches and all believers are most lively delineated and set forth by seven Churches: Therefore whatsoever is here directed unto, or spoken of the seven golden Candlesticks; is both directed and spoken to all Churches and Saints in the world. Thus much to be noted of the book in general: Now to begin with the Chapter.  
I shall not stand upon any curious, artificial Analysis of the whole Chapter; that which is principally contained therein, is the mystery of the two Witnesses; holding forth a description of their persons, and prophecy, their time and acts, their death and resurrection: in the opening whereof, we shall give much light to the whole book, and much discover the secret mystery wrapped up & contained therein. The two first verses of the Chapter do prepare us for what doth follow; and here I shall begin with the first.  

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, john's call to measure the Temple; And the Angel stood, saying, arise, and measure, etc.  
Secondly, His qualification for that work; 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 John's call, observe three things. First, the Messenger, an Angel; this denotes the eminent power and great authority, that this Message was brought in unto John, as we hinted before.  
Secondly, the posture of this Angel, he stood, which doth show, his willingness and dexterity, his preparedness and readiness to deliver his Message, that is evidently employed by his posture of standing.  
Thirdly, we have this Angel's 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 mean a change of his posture, or mutation of his bodily station; but rather, that he should stir up his mind 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 thyself far above thy carnal mind, and earthly affections: raise up thy thoughts and apprehension far higher than poor, low, earthly, and carnal things; to contemplate on things of a more spiritual and glorious, of a more divine and heavenly nature. So that 'tis not meant here a change of bodily motions, but a translation of mind.  
Secondly, Consider John's qualification for the work 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 God's 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 only 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 the Lord with his people, which makes them his Temple and Tabernacle, according to that in 2 Cor. 6. 16. For ye are the Temple of the living God (saith the Apostle) for God hath said, I will dwell in them, and walk in them, etc. There is a cohabitation and a coambulation between God and his people, they dwell together, they walk together. The Lord by his divine presence and indwelling 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, etc. Which phrase is an allusion to the Tabernacle of old, mentioned in Psal. 15. 1. The Tabernacle was a solemn pledge & sign of God's presence with his people; wherein was also the Ark of God kept; which doth intimate unto us, the Lords divine and spiritual presence, by the coming down 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 was the true Temple of God, who was prefigured by the former Temple, of the Jews; but the Saints being gathered up into Christ, united to him in spirit, joined to him as members, making up the fullness 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 joined to the Temple, which was the Priest's Court, and accounted part of the Temple itself: both the Temple & inner Court were holy, & appropriated unto the Priests only: 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 signify the true and real service of the Lord: the worship that believers tender unto him, viz. all the prayers, thanksgivings and praises they offer up, all their parts, gifts and graces that they employ; all their pains, costs, and endeavours; all these, I say, are the 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 only God's presence with his people, making of them his Temple; but here is also an Altar, or the divine and spiritual worship of all believers in the Temple, who are made an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ, I Pet. 2. 5.  
Thirdly, They that worship therein. We are not only to take notice of the worship, but also of the worshippers, not only of the Temple, but of those that serve in the Temple; not only 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 only worship in the outward Court, mentioned in the next verse, that only worship in the external form, or superficial part of things: and those that are the true spiritual 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 own 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 do necessarily arise from them.  
The first observation is this: That 
I Observe:  the Lord doth suitably prepare his people to receive such things, as himself doth impart unto them. This is taken from John's qualification, when the Angel bids him arise, to raise up his mind and affections from low, mean, and carnal 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 sounded his Trumpet, the voice said; Come up hither, and I will show thee things to come. Now what did this voice signify, by saying; ascend, or come up, etc. it is not meant of his bodily motion, or change of his station; but a translation or change of his mind: For saith John, Immediately I was in the Spirit. That is, he was in a heavenly rapture or heavenly ecstasy; he was spiritually carried up into heaven. The like expression we have in 2 Cor. 12. 2. where the Apostle saith, he was caught up into the third heaven. Meaning thereby, that he was in an exceeding high and heavenly rapture or spiritual transfiguration of mind and spirit; that so he might hear those unutterable revelations of divine mystery 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 mind enlightened, of affections raised, of a heart spirituallized, whereby the Lord doth suitably prepare his people to receive such things, as he doth discover unto them.  
Now as the Lord doth suitably prepare his Saints to entertain 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 known unto them. The creature is, whatsoever the voice of the creator is unto him. If the Lord speak to any, only by natural things, as by corn, wine, and oil, and the like: Such unto whom the Lord comes in these, and no more, they are merely carnal and natural, they hear 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, than these unto whom he thus speaks become gracious and heavenly, suitable unto the voice that speaks unto them. It is said, in Heb. 1. 2. God hath spoken in these last days by his Son: and how is it then? the Apostle tells us in Gal. 4. 6. Because ye are Sons, God hath sent the spirit of his Son into your hearts. So that when God speaks to us by his Son, it makes us to be sons also: and when we are sons, than the Lord speaks to us by the spirit of his Son. Whatsoever the voice of Christ is unto us, such are our hearts; such are our minds and affections; the whole frame and nature of our spirits is such as his discovery is unto us. Therefore it is most impossible the Lord should reveal heavenly mysteries, and show forth his visions of divine glory unto any; but he must also raise up the minds & affections of such unto some proportionable and suitableness of spirit, to receive such revelations from his mouth.  
Secondly, Observe; That the spirit 
2 Observe:  of the Lord is the only rule and standard of divine and heavenly things. This is taken from John's 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 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 go forth in it. Then the spirit is the true measure whereby we may take an equal 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 reveal 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 claim unto it. Therefore before I pass this point, I shall show upon what grounds many men are mistaken; and also make known 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 wisdom and carnal reason are the principles that many men think to find out truth by; and by these principles of nature they would profess to attain 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 discern of spiritual things. Christ tells Nicodemus, That which is borne of flesh is flesh, Jo●. 3. 6. Now what doth he mean by flesh? he doth not mean material flesh and blood, but he meaneth the corrupted principles of man's nature, the wisdom, will, and affections of the natural man, which cannot enter into the kingdom of God. Again the Apostle tells us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an animate, sensual, or natural man; and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual man; or one enlightened by the spirit of God. Now the natural man is not able to judge of things above the principles of nature; for every truth is discerned by principles of light, suitable to itself. 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 created things, of whom man is the epitome or compendium of them all, they being all comprehended within him, as in a Map or short abridgement: so as for the secret and hidden things of nature, or of the creature, there is none can fathom or comprehend them, but the spirit of man, or the reason, wisdom, 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 only judged and discerned by him that is spiritual, who judgeth all things by a true light. Then it is in vain for man to grope in the darkness of his own wisdom and reason after the knowledge of heavenly truth. Man's knowledge is a weak and dim 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 fruitless opinion, or mere speculation; and when they have got some jejune and dry Maxims of Divinity, or some poor, lean, and sapless syllogistical reasonings, that then think they have attained to a most complete 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 think that the whole mystery of truth is bound up, or comprehened within some circle or form 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 kingdom of God is within you; That is, The kingdom of God is not so much of form, but of power: of righteousness and peace, of light and joy, of love and life; and all these are best manifested within us; for Christ is best known where he lives. It hath been the practice of Antichrist, to cry up the Temple of the Lord; while they cry down the Lord of the Temple: and to take up the form of Religion, as a means to persecute the power thereof. Then 'tis not an empty and barren form of Religion that can furnish us with the true light of the kingdom of Christ, or the knowledge of his will.  
Fourthly, and lastly, the most of men think, that if they have some historical knowledge of Christ, and some literal knowledge of the Scriptures, and are trained up as Parrots to speak 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 unknown character, which cannot be deciphered without the Spirit of God. The most learned Scribe, the greatest Rabbie, that shall understand the Original language, in which the Text of Scripture was first written, as the Hebrew, and the Greek; but yet 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 only a history, but also a mystery of Christ: there is not only letter, but also Spirit in the Scriptures, which the most learned in the world cannot find 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 wisdom 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 foolishness the wisdom of this world? 1 Cor. 1. 19, 20. Then 'tis not carnal reason or fleshly wisdom: 'tis not a barren notion, or mere speculation: 'tis not a round circle or empty form: 'tis not a literal knowledge or historical relation of Christ and the Scriptures, that are sound principles of saving light, or the true measures or rules, by which we may discern spiritual things.  
Thus having shown rules and principles whereby men are mistaken in their judgement of divine things. Now it followeth in the second place, that we 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 known 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 original 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 own compass and circuit; and are able to perceive and discern such objects, that are suitable to themselves; but they can ascend no higher. Now for spiritual things, saith, the Apostle, they are spiritually discerned, 1 Cor. 2. 12. They cannot be judged or rightly understood without a spiritual apprehension and enlightened judgement: therefore he saith in verse 9 Eye hath not seen, ear hath not heard, etc. That is, both the sense of seeing and hearing, and also the reason and understanding of the heart, are poor, low, and dark principles, too superficial, 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 affirms in verse 15. The spiritual 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, Ye are our Epistle, written in our hearts, known and read of all men: for as much as ye are manifestly declared to be the Epistle of Christ, ministered 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; ye are the seal of our Apostleship, ye are our commendatory letters; the truth is most of all manifested by that divine impress it hath upon your hearts, it's written there with a more lively character, and more easy to be deciphered, then if it were written with ink 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 indelible 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 deceitful lusts: and be renewed in the spirit of your mind: and that ye put on the new man, which after God is created in righteousness and true holiness. The Apostle shows 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, etc. wherein he doth compare the natural and corrupt estate of man, to an old worn-out garment, which is fit for nothing but to be cast off & laid aside: and the new man (which is the impression of the image of God's righteousness and holiness on the soul) he doth compare to a new garment, fit to put on, & be adorned withal: and hereby our minds shall be renewed, changed and regenerated from the natural 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 discern the truths of Jesus, as they are manifested to our new man; or as they are represented to our minds, 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 compliance of our spirits with the will of God, than we come to know most of the mystery of his will. And this Christ himself doth bear witness of, when he saith; If any man will do 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 compliance of our wills, with the divine will of God: whereby 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 soul becomes best acquainted with the knowledge of the truth, and is enabled to understand the unknown 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 Observe:  being measured; That the Lord hath always afforded his divine presence with his people; even in the darkest and saddest time of Antichrists reign. The measuring of the Temple here, hath an allusion unto Ezek. 40. where the Temple was measured, that it might appear the whole frame and order thereof was from the Lord. So here, the Lord doth preserve a holy people to himself, and by his divine presence with them, doth measure them out for his Temple. So that he doth preserve a spiritual form of a Temple, by his divine presence with his people, even all the times of the general Antichristian Apostasy and defection, when there was no outward form of a Temple, when Antichrist sat in the visible Temple, and exalted himself above all, grasping all power and authority, all rule and dominion; then I say, at the very time of the powerful reign of the Man of sin; God would have us take notice, that he did preserve a people to himself, and by his divine presence, love, and protection did make them his Temple.  
Fourthly, Observe, from the measuring 
4 Observe:  of the Altar; That the Lord had always a people, that did truly worship him. Christ is the true Altar of God, and all the Saints are made spiritual 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 always offer up upon the true Altar; sacrificing all that was dear unto them, their friends, their goods, their preferments, their parts, their lives, and all that was dear unto them. Such hath been the love of the faithful 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 always been so impregnable and indefatigable, that they could never be worn out, or made to give over the service of Christ.  
Fifthly, Observe, in that the true 
5 Observe:  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 only are owned and accepted that make use of him; they are only to be measured and taken notice of. Now for all others, of what profession or quality soever; be their external forms 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 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 own; 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 own them and acknowledge them for my own.  
Sixtly, and lastly, for as much as 
6 Observe:  Temple, Altar, and worshippers must be measured. Observe, That the Lord hath always 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 always born witness against the man of sin, the Son of perdition; and against all his superstitious forms of worship; always 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 falsehood 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 City shall they tread underfoot forty and two months.  
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 itself: 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 the holy City; They tread them underfoot.  
Fiftly, How long? Forty and two months.  
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 adjoining 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 than the inner Court. Therefore called, The great Court, 2 Chron. 4. 9 being wide and large enough to contain 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 superficial part of things, as all outward professions, all external forms of worship, power, order, government, wisdom, art, or whatsoever is without the Temple of God; all that the Gentiles or carnal professors may take up and be 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 wilderness, as in the inner Court of the Temple: They were that inward and secret Temple, with whom the Lord was present.  
Secondly, The prohibition itself; 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 esteem 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 wilderness. Then by not measuring the outward Court is meant thus much; That he should not measure or judge the true servants of the Lord by external 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 external forms 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 forms of worship: in Church-government, in highest external acts of Religion: were called Christians; possessing and enjoying 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 balance of the Sanctuary; they were not to be accounted as God's approved Church, or to be the true Temple of the Lord.  
Thirdly, The reason of this prohibition; For it is given unto the Gentiles. All worldly Christians and Antichristian professors are here called Gentiles, by an allusion to those, that were enemies unto the Jews; they were called Heathens and Gentiles, as appears in Psal. 2. 1. And the Psalmist complains 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 laid Jerusalem on heaps, etc. This was the complaint of the Church of the Jews unto the Lord, against the most barbarous tyranny of the Babylonians, when they razed Jerusalem, polluted the Temple, and murdered the people. So here the sons of spiritual 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 carnal professor may take up, use, and be exercised in any of these external things: he may take up the highest form of worship, he may make the greatest profession of Godliness: he 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, etc. By an allusion to Jerusalem, the Saints are called the holy City, which was a figure of the spiritual 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 Zion, Heb. 12. 22. So that by the holy City 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 City is but to profane and trample upon them. As for all the external forms 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, they know not how to make a better use of these, than swine do of pearls.  
Fifthly, and lastly, How long? Forty and two months. The term of forty-two months, allowing thirty days to every month, allowing thirty days to every month, make the same number of 1260 days, mentioned in the next verse. In the next Chapter and sixth verse, The woman flies into the wilderness, there to be nourished a thousand two hundred and sixty days: and in verse 14. it's expressed by a Time, times, and half a time: by a time is meant a year, by times two years, by half a time, half a year, which is three years, and a half, being resolved into days, make 1260 days: if into months, they make forty two months. To which agrees the term of three days and a half, in vers. 9 of this Chapter. These days being put for years, they make just three years and a half. So that the Gentiles treading down the holy City forty two months: and the beast continuing forty two months, Chapt. 13. 5. And the space of 1260 days, that the Witnesses shall prophesy; as also the woman being nourished in the wilderness; and the time, times, and half a time; with the three days and a half, that the Witnesses shall lie dead: I say, all these various expressions of time, appear to be all one and the same space. And so it appears, that the time of the prophecy of the Witnesses, and the continuance of the reign of the beast to be one and the same. Some would have this number 1260 days, turned into years, and so would measure the whole term of the reign of the beast, and the prophecy of the Witnesses to continue 1260 years. I shall not contradict this opinion; but shall thus far close with it, as to conclude, that the term of time signified by forty two months, and 1260 days, is the whole time of Antichrists reign, and of the Witnesses prophesying in sackcloth. But I intent not to make it my business to calculate the years of Antichrists powerful reign, or the time of the Witnesses prophesy; but rather to search out something from the mystery of truth, that is contained therein.  
This term of forty two months, doth not only h●ld forth the whole time 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 forms, the several disguises and habits that Antichrist doth  himself withal, and come forth in, to act his part, and deceive the Nations: are held forth unto us under the Term of forty two months. Therefore here we are to note, that the time of the Witnesses prophecy is said to be 1260 days. Now a day is measured out by the Sun, as a month is by the Moon: the course of the Sun is by days, which is a time more constant and of more light than the night. But now the time of the reign of Antichrist is expressed by forty and two months: now a month is a season measured out by the Moon; and shows 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 always up and down, never at one stay, sometimes increasing, at other times decreasing; now in the wane, then in the full, and the like: Suitable hereunto is the variable state and changeable appearance of Antichrist, in his stations and forms. First, he comes forth in the form of a Dragon: Secondly, in the shape of a Leopard: Thirdly, in the likeness of a beast with two horns: And lastly, in the image of the beast. Every one of these have their months and seasons measured out unto them, in which they variously appear, 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 external forms and professions 
1 Obser:  of Christ, without the life and spirit of Christ, are but the shadow and outward part of heavenly things. All forms of worship, order, government, with all the acts of Religion: all things that lie within the compass of man, are but the outward Court, the superficial part of things, which a carnal 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 real and true worshipper of the Lord in spirit: It was the Priest only, 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 access (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 spiritual sacrifices to God, 1 Pet. 2. 5. But now for all Gentiles, Christians, and worldly professors, they dwell upon and live in the external part of things, in the form and shadow of heavenly things: they never go farther than the outward Court or circle of the things of God. Thus it was with the carnal Jews, as plainly appears 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 thorough the Sea: and were all Baptised unto Moses, in the Cloud, and in the Sea: and did all eat the same spiritual meat: and did all drink the same spiritual drink (for they drank of that spiritual Rock that followed them; and that Rock was Christ) but with many of them God was not well pleased, for they were overthrown in the Wilderness, etc. Now mark, notwithstanding the Manna came down from heaven, and the water out of the Rock; being as signs and symbolic, yea as most lively representations and images of Christ: in which respect it was called spiritual meat, and spiritual drink: but it was not so to the carnal Jews; for they saw nothing but the corporeal substance of those things; it was but fleshly and carnal to those that could not apprehend it, but with a carnal eye. For what use did these carnal Jews make of their spiritual meat and spiritual drink? The Apostle tells us in verse 7. They were Idolaters: for they eat and drank, and risen up to play. They did but Idolise those heavenly things, by sporting and playing with them; for it is the nature of carnal professors either to abuse their form of worship, or else to make their service their God, by idolising of it. It was the custom of the Gentiles to worship such things, as beasts and birds for their God, as the Jews were to offer in sacrifice unto God. Thus do all heathenish Christians, they sacrifice to their external forms of worship and service: they never ascend higher than the outward part, they never pass 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 prohibition 
2 Observe:  itself; 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 external part of things; for there is no outward form of worship, nor external 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 spiritual worshippers of God: now he was not to measure them by the external or superficial worship and profession; for so he might be mistaken; for the Gentiles, and Antichristian professors might and should possess the outward face of worship, and perform the external acts of Religion. Then if we judge of the true Temple and worshippers of God by this or that form, order, 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 Observe:  form 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 external figures and forms 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 reigneth and domineereth, exalting himself as God in all supreme authority and prerogative. So that Antichrist and carnal professors, may take upon them all rule, power, and government: outward profession, external worship: these they may enjoy, for it is their portion for a time, and they may possess them; but more than these they meddle not withal: they have the outward Court, and they possess no more. These have the outward Court, or external things of God given into their hand for a time, no otherwise then the carnal Jews were made partakers of outward privileges, 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, etc. Here take notice of the greatness of the Jews privilege. 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 Ark of the Covenant, apledge of God's presence, 1 Sam. 4. 21. Thirdly, And the Covenants, temporal and spiritual. Fourthly, And the Law, Judicial and moral. Fifthly, The service of God, the whole form and manner of divine worship. Sixtly, The promises made to Abraham, and to his seed. But notwithstanding they were partakers of all these external privileges, they enjoyed but as it were the shadow 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 child of promise: so only the children of the promise, the spiritual seed, they were accounted for children. So that the carnal Jew enjoyed no more than outward privilege, than an external form of the things of God: and all such they might enjoy as they were the fleshly seed of Abraham.  
Thus a Gentile Christian, a carnal professor may enjoy the outward Court, the external part of worship, the empty form of Religion: these things are given into the hands of Antichrist for a time; these are their portion, and they may possess them. But the external part is all they have, or can enjoy, that they take up, they own, 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 Observe:  that Antichrist and the world do make of the outward Court and the holy City, it is but to profane, abuse, and trample upon them. As for the holy City, 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 evil they can devise against them. And as for all external forms of worship, order, government, Churches, Scriptures, Ordinances, etc. All these they will profane 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 Jews, of whom the Prophet Ezekiel complains; saying; They have eaten up the good pasture, but the residue they tread down with their feet; and they drink of the deep waters; but foul the residue with their feet: and as for my flock, they eat that which ye have trodden with your feet, and drink 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 complete nourishment by these is given out of the flock: but the Scribes and Pharisees would eat of these good pastures, and drink of these sweet waters, what of them they liked, they would feed on that, which should up hold their dignity and greatness, and serve their purposes and ends, and suit with their gain 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 down 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 been the constant practice of Antichrist, who by his forced translations, and interpretations of Scripture, by his tyrannical government, and invented ordinances, hath subjected all people under him, into Egyptian darkness, and Babylonish captivity. Thus hath he corrupted the external part of worship, and abused, suppressed, and trodden under foot the holy City. But how long shall this be? Forty two months.  
Fifthly, Observe, That Antichrist hath 
5 Observe:  his prefixed and limited time to reign and domineer in. It is most true that the nature and spirit of Antichrist hath always acted its part: it is that very seed of the Serpent, that hath opposed the very image of God from the beginning: that hath showed itself in all the Sons of Adam, beginning in Cain, and passing to all the seed in all generations: but we must note, that Antichrist in his power and form, hath but a season and an appointed time: for this doth not note the time, in which the seed of the Serpent should make war against the seed of the woman; but rather the time, when the subtlety and envy of the Serpent was put forth and exercised in the cruelty of the Dragon, and reign and power of the Beast. So that the evil spirit that Christ opposed in the Scribes and Pharisees, was no other, than the spirit of Antichrist now: but since the general defection, and falling away, this evil spirit hath put on the forms of divers beasts, most fierce and cruel: so that this forty two months is the time of the powerful reign of the man of sin. Now for the time of the powerful reign of Antichrist, he hath but his months, and his seasons; and it will be, that time shall be no more: when the Lord shall come in the beams and brightness of his glory, shining from the East unto the West, and making a full discovery of the nakedness of the whore, she shall utterly be destroyed, and shall reign no more.  
Sixtly, Observe; That the shapes and 
6 Observe  forms in which Antichrist comes forth in to act his part, are various and changeable. Therefore it is, that his time is appointed by months, and not by days: his time is not measured by the Sun, which is light and constant; but by the Moon, 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 form, another time wholly disguised into something else, and so never long at one stay. Thus the subtlety of Antichrist is to fly out of one form 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 deceivableness of unrighteousness, in which he shall appear, to misled people by: therefore know, as his last time or month shall be his shortest, so his last habit and dress, that he shall come forth in shall be the finest, and most apt to deceive.  
Therefore let all Saints watch and keep their garments, lest they be made walk naked, and their shame appear, Revel. 16. 15. Let every one arm himself against the wiles and methods of Antichrist, that so we may be able to trace him in all his ways, and find him out under all his disguises.  
Now before I pass the thing in hand, it will be necessary that I make a description of Antichrist: as to inquire what he is.  

First, in spirit, and mystery.  
Secondly, in form, and appearance.   
Concerning Antichrist in spirit, take a description by these four heads.  
First, The spirit of Antichrist is that evil and corrupt spirit in man, that opposeth Jesus Christ, his image and glory, his truth and appearance. This is that the Apostle calls, the carnal mind or spirit of enmity, that dwells in the heart of man; which is the wisdom of the flesh, opposing the righteousness of Christ. This spirit hath had its rule and reign in man ever since man's defection, and fall from God. This is the old man, or man of sin, the son of perdition, that doth always endeavour to betray and crucify the very life, light, image, and glory of Christ in our hearts.  
Secondly, The original and life of this evil spirit, is the close of the heart of man with Satan, the Prince & power of darkness; who doth transform himself into an Angel of light, advancing the reason, wisdom, and righteousness of man, above the spirit or pure anointing of God. And so while he draws man to worship God, in the wisdom, power, and parts of the creature; it proves but the deceivableness of unrighteousness, or acting in the power of Satan, and of the flesh, and doth contain no more than the signs and shadows of heavenly things.  
Thirdly, This spirit sits in the Temple of God, as God; That is, it doth put forth itself, and act its part; in every act and performance, in every duty and ordinance, that man doth perform, or exercise himself in. So that as Christ doth enable the soul to perform divine actions, by his wisdom, power, and spirit; so doth Antichrist, carry forth the soul to act by humane wisdom, fleshly power, carnal parts and gifts; and so deceives the soul by this false spirit, or false anointing, instead of the true anointing or pure spirit of Christ.  
Fourthly, and lastly, This spirit of wickedness always acts in a mystery of iniquity. Now it's called a mystery of iniquity, because it is not in its proper place, where it may be better known or discerned: for saith the Apostle, The works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness, etc. 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 evil; but as for the works of Antichrist, performed in the strength of carnal wisdom, fleshly power, humane parts, and the like: these actings are cried up to be holy and righteous, when they are but the more refined part of man, the righteousness of the first Adam, or old man, and contain the very mystery of iniquity. To this purpose will serve that place in Matth. 12. 44, 45. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none: then he saith, I will return 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 himself, seven other spirits more wicked than himself, and they enter in, and dwell there, etc. Something of the workings of iniquity, doth appear from this Text. The unclean spirit cast forth of man, is the spirit of open and gross profaneness, the natural conscience being in some measure convinced, cannot any longer content itself in such palpable wickedness; but by some outward profession or external reformation this Devil is cast forth, as not to be born with any longer. But what comes of it? This same evil spirit comes again, makes a reentry, dwells there: and in what appearance doth he show himself. He finds the heart empty, swept, & garnished, with some external form of religion; and is now exercised in some excellent performances of prayer, preaching, hearing, fasting, and the like: and here the soul takes much satisfaction, in comparing its present actings, with its former courses. Yet here is seven worse spirits, or the very perfection or mystery of iniquity; for though these garnishings be never so beautiful and glorious; though the outward profession be painted over, and much adorned: yet the evil spirit dwells within, the perfection of wickedness, within, the perfection of wickedness, the mystery of iniquity remains still in the heart: and this is the highest deceivableness of unrighteousness, the very spirit of Antichrist, and inward actings of the man of sin.  
Then while we look abroad in the world, and strike here and there at the external forms and images of Antichrist; let us behold the spirit of Antichrist within us, having its throne and seat in our hearts, continually acting of its parts, in all our duties and performances, in all our worships and services: all the blindness, deceit, self-love, and hypocrisy, that lies wrapped up in our hearts, proceeds from this corrupt principle. Therefore it will not be enough, that we cut off the top-boughes of outward profaneness, but that we lay the Axe to the root of the Tree, and destroy that spiritual wickedness that lies hid within our own breasts. Thus much for the spirit and mystery of Antichrist.  
Secondly, We have the form and appearance of Antichrist. Now though the spirit of Antichrist, or that corrupt principle in man's heart be the very source and root of all evil, yet it doth not only lurk privily in man's heart, but puts itself forth into the world, openly, and visible to the eye, and that in many several forms 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 endeavour in some measure to demonstrate.  
These forty two months, notes the various and changeable images of the beast: which term of time is the same in proportion with the three days and half, mentioned in vers. 9 being the time the witnesses should he dead and slain. I shall make use of that term of three days and half, in stead of the forty two months; and shall show how in each day, and half day we have a changeable form in which Antichrist doth show himself.  
The first term of time, or day of Antichrists visible reign, was in the shape of a Dragon, mentioned in Revel. 12. 3. By which we have represented to us the Roman Emperors, who usurped authority over the Church and Saints of Christ, being very much corrupted, 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 horns, and seven Crowns; which doth import the largeness of his Dominion, the greatness of his power and strength. And for his carriage, 'tis Pharaoh-like, who sought to destroy the firstborn of Israel, and as Herod sought to destroy Christ, as soon as he was borne: so this beast was ready to devour the child, that the woman was to bring forth. The spiritual 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 bosom and prorection: and preserving the woman in the wilderness, 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 Emperors, that did so much vex and oppress the Saints, are now cast out of heaven, as not retaining their usurped authority of the Church. Now the subtlety of the Serpent put forth in the cruelty of the Dragon, or corrupt Magistracy, acting in such gross and abominable wickedness, is now detected, and cried down for bloody tyranny and oppression; so that Antichrist could no longer continue in this form, this his first day being ended; and he being cast to the earth, is forced to seek some other habit or disguise to appear in, under some fair show or pretence of Religion.  
The second day of Antichrists powerful reign, or new form, that he comes forth in, is in the likeness of a beast, like unto a Leopard, as appeareth from Revel. 13. 1.  
This beast doth prefigure the universal Bishop of Rome, or Popish Empire. Now this universal Bishop came in like an Angel of light, pretending religion and reformation; but intended nothing but hypocrisy and abomination. This beast ariseth out of the sea, or Nations round about: having had seven heads and ten horns, as the former beast had: and ten Crowns: ten kingdoms being subjected to the Popish Empire; his likeness was like unto a Leopard, fierco and cruel; his feet like the feet of a Bear, devouring and ravenous; and his mouth as a Lion, powerful and mighty. And received the seat and authority of the Dragon. Now this beast being exalted in dignity and greatness; and all begin to submit themselves to his service, and forms of worship; crying, Who is like unto the beast? but now what doth he? Notwithstanding at the first, he pretended to sanctify and reformation; yet now by degrees he comes to blaspheme God, his name, Tabernacle, and people; making war 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 months 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 forth their testimony against this beast, laying open his hypocrisy and deceit, his filthiness and abomination, whereby he 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 himself in some other dress, and come forth in some new habit or disguise to act his part in, and so flies out of the appearance of this beast into another.  
The third day of Antichrists powerful reign, is in the form of a beast with two horns like a lamb, mentioned in Revel. 13. 11. This beast doth relate to Episcopacy, and such like forms of pretended reformation; so that this appearance carries with it more fair pretences, and greater shows of religion, than the former; and therefore more closely hypocritical and deceitful than the former. This beast is said to arise out of the earth, viz. from a Kingly or earthly power: and had two horns, one was a political or civil, the other called Ecclesiastical or spiritual: like a Lamb: professing much meekness and gentleness: but speak like a Dragon, as being very fierce and cruel; taking upon him to exercise the power of the first beast, to act by humane force, and govern the Church by civil 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 down 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 form, to hid himself under some other disguise, being closely beset, and driven up into a narrow compass, must fly farther for succour and refuge: and is compelled to make some other image or pretence, to shelter himself. This being the third day.  
Lastly, We have the half 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 in show, pretending the greatest reformation of all, as being the last refuge that Antichrist hath, the last term of time he hath to reign, the half day, and therefore now he puts on his best dress, and  himself with his finest ornaments. This half day, and last appearance comes near Rome to our own 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 external 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, dark, and carnal professors of Christ. Now this is diametrically opposite to Christ's rule, who prevails upon the heart, by meekness, and gentleness, and doth gain upon the soul by truth and righteousness, and win upon the affections with peace and love. Christ doth not use any coactive or constraining power to compel men to be subject unto him; but of an unwilling people he makes them willing, by the swavity & sweetness 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 godliness.  
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 speak; That is, by constituting and appointing platforms of worship; advancing their own devices and directories, above the laws and institutions of Christ. These only will define what is truth and what not, as comprehending the whole mystery of truth within their systems or models of divinity: as if they were the only Cisterns of living water, and the very oil that must cause the lamp to shine: making themselves to be the very treasury and storehouse of all wisdom and knowledge: and thus they sit down in Christ's Throne and Temple, officiating his office and authority, robbing him of his dignity and glory, by putting of his crown upon their own heads.  
Thirdly, These cause all to worship the image, which they set up, and by humane force and secular power do compel all men to follow their edicts and platforms; to observe their invented ordinances, and devised worship. It hath been the custom, that the Clergy (so called) must first study the faith, and afterward the earthly powers would confirm it by some civil sanction: and so enforce their own devices upon the consciences of people. Hence it was, that the late Bishop that suffered here in England, did profess at his death, that he died in that Religion, that was established by law. Now Christ doth never call up the powers of the earth to rule and bear sway in his kingdom. The Laws by 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 soul from the vassalage and power of man's devises, and brings the soul into a real compliance with the divine will. Thus Christ doth change the mind, renew the spirit, and alter the constitution of the souls of men, and so make them subject unto his own kingdom: while Antichrist doth enforce many to his kingdom: to yield blind obedience unto him, by virtue of some humane law, or secular power.  
Fourthly, those that undertake to set up the image of the beast, they enforce some mark or badge to every one, as a token of subjection unto their way, or invented form of worship Revel. 13. 16. These require worship and homage of all sorts, both small and great: and cause them to receive a mark in their right band, by some external obligation; and in their forebeads, as some badge to be known by: otherwise none may buy or sell, or have any communion with them, or enjoy any power or privilege, that they themselves do enjoy. So that these give forth some Character or mark, whereby all that come under them, may both be known 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 half day, therefore short: and hence it is, that those that manage the work, of framing the image, are hardly warm in their seats; they are no sooner advanced, but presently are thrown down again 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, than they have power to effect: These have the nature and spirit of the former beast, but not the authority and power. This half day is called the dividing of a time: because the Saints are not absolutely in bondage under Ecclesiastical laws and humane constitutions; this image being but as a dead Lion, that cannot really hurt nor destroy; neithr are the Saints wholly free from suffering; because they groan under the spirit of envy and malice, of malignity and bitterness; and such like persecutions as these, they endure under the form of the image.  
Sixtly, and lastly, Those that manage the cause of the image, carry forth the whole work in the wisdom, reason, power, and strength of the creature; they act all by virtue of fleshly principles and carnal abilities: They perform 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 wisdom and knowledge, but his number is the number of m●n, and contains no more than the wisdom, knowledge, and invention of man; it only takes in those things, that are within the power and compass of man; it is the number of weakness and imperfection, of the bondage and labour of the creature, acting from the poor, low, and dark principles of carnal reason, and of the first Adam. So that the Ecclesiastical form or Church state, that Antichrist sets up, is wholly fleshly, consisting merely of a carnal Church, humane ministry, natural gifts, invented ordinances, secular power, worldly government, and the like. Thus all they act, all they enjoy, is but the number of a man, weak, low, and carnal. 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 months did hold proportion with three days and a half, which doth import the several days, or ages, or periods of time, of the powerful reign of the man of sin. And though there hath been from the beginning, that evil spirit of Antichrist, constantly opposing the Lord and his truth; yet the power and reign of Antichrist hath its prefixed time, and comes forth under several shapes and figures; as first under the appearance of a Dragon; secondly, of a Leopard; thirdly, of a beast with two horns; and lastly, under the form of an image: The three first of these have each of them, his whole day● and the image his half day. And thus Antichrist fl●es out of one form and likeness into another, & doth always appear under some fair vizard or glorious pretence of piety and religion, while he doth act in a mystery of iniquity. The whorish woman is said to be clothed with purple, and scarlet colour, and decked with gold, and precious stmes, and pearl, Revel. 17. 4. which are the very excellencies of nature and a●t: the glory of all her services & forms 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 drunk with the cup of her sornication, or spiritual idolatries and superstitions, and discern them not. And thus Antichrist by his craft and subtlety, is furnished with all deceivableness of unrighteousness. 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 half a time, a half day. Therefore the time is nigh, it doth already appear, that Christ will come forth in beams and brightness to destroy this man of sin, this son of perdition: and all his Saints shall sing hallelujah, saying, the Lord God omnipotent shall reign for ever.   

Vers. 3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.  
HAving showed, that by the Temple, Altar, and worshippers, are meant, God's divine presence with his people, the pure services, and true worshippers: these the Lord would have measured, for such as he would own, during the whole reign of Antichrist. But for the outward Court, all false worship, and all external forms, that the Gentiles were exercised in: neither of these would the Lord own, but that they should be cast forth, and not measured at all. Now we 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 testify against Antichrist; that is from the Lord; I will give power, etc.  
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 employed; they shall prophesy.  
Fiftly, The manner and state, in which they shall officiate; that is, in sackcloth.  
Sixtly, and lastly, The duration and continuance of their prophecy; and that is a thousand two hundred and threescore days.  
The first thing, that we are to inquire of, is who doth empower these witnesses to perform their office of prophecy; and that is the Lord himself; I will give (saith the Lord) God gives what the witnesses have. The Lord doth empower them, to give forth their testimony, and none besides himself can enable them for that work.  
Now I shall first show, who doth enable the witnesses to prophesy: and then secondly, by what means he doth so enable them.  
First, The Lord gives forth the spirit of propeesie, and that two ways. First, originally from himself: secondly, mediately by Christ as Mediator.  
First, The gift of prophecy cometh originally from God himself; 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: Hear the word of the Lord: Thus saith the Lord: and the word of the Lord came unto me, and the like. All which doth signify, 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 prophesy, etc. And the like speech is that of Moses; My doctrine shall drop as the rain: my speech shall distil as the dew, as the small rain upon the tender herb, as the showers upon the grass, Deut. 32. 2. Now from this phrase of dropping, we may argue, that both Moses and Ezekiel, had their prophecy from the Lord. For look as the clouds, from whence rain descends (to mollify the earth, and to cause grass and flowers to spring) have not their water originally and natively in themselves, but from the Sea, and moistened places of the earth, exhaled and drawn up by the heat of the Sun: so have not the Prophets a spirit of prophecy, whereby they of themselves are able to discover divine mystery and revelation: but it is drawn out of a full sea of that excellent knowledge and wisdom, that is in God himself. Then the Prophets must of necessity receive their message originally from God himself. But  
Secondly, They receive prophesy mediately from Christ, unto whom the Lord hath committed the whole administration of all things, concerning his Church and kingdom. And we have that passage, 1 Sam. 3. 21. The Lord revealed himself unto Samuel in Shiloh, by the word of the Lord. By the word of the Lord is here meant Christ, the eternal word, by whom the Lord doth reveal himself, as in Joh. 1. 18. So that Christ is brought in by way of mediation, as by whom the Lord should reveal himself. Suitable unto this is that passage in Genes. 19 24. The Lord reigned upon Sodom 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 immediately from himself, without such dependence 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 prophesy; and that's from the Lord himself. First, from God originally: Secondly, from Christ as Mediator.  
Secondly, by what means the Lord doth thus empower 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. Christ's Commission to his Disciples was to preach the word, Matth. 28. 19, 20. And Christ is said to ride prosperously on the word of truth, Psal. 45. 4. John bears record of the word of God, Revel. 1. 2. The Saints were slain for the word of God, Revel. 12. 11. This word is the sword, that proceeds out of Christ's 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 spiritual weapon, whereby the Saints are able to encounter with their enemies, and to overcome the evil one, & to testify 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 joins itself with the word, and makes it a quickening and powerful word. And therefore it is, that Christ saith; My words are spirit and life, Joh. 6. 63. Christ's word doth not go forth as a dead thing, but as a quickening power; not as a kill letter, but as a powerful spirit. So that the word cannot be separated from the Spirit, nor the Spirit from the word, they both jointly 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 means, namely, the word and spirit, are the witnesses impowered to prophesy.  
Secondly, the title given unto those that testify against Antichrist, they are called witnesses. This appellation is given to Christ, being called the faithful witness, Revel 1. 5. And the true witness, Chap. 3. 14. Likewise he was promised to be given as a witness to the people, Isa. 55. 4. Therefore he tells Pilate, that he came into the world, to bear witness of the truth, Joh. 18. 37. In like manner are the Saints called Witnesses, as being called forth to testify of the will & mind of God before the world. Thus it was said of John Baptist, that he was sent as a witness of the light, Joh. 1. 7. And to him (meaning to Christ) gave all the Prophet's witness, Act. 10. 43. The Saints that suffered for Christ, suffered for the witness of Jesus, Revel. 20. 4. There is one place where by the Prophet, both Christ and the Saints are brought in as joint witnesses; where the Lord speaking of his people saith; 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 appears 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 witness of the truth, as it is in Jesus, and do give forth testimony thereof before the world.  
Thirdly, The number of these witnesses, and they are two. Some say, that there are only 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 witness here spoken of: or else two in regard of their types, which are presented to us by pairs, as Zerubbabel, and Joshua, the two anointed ones: and Moses and Elias, that caused fire to come down from heaven. Also Moses and Aaron, by whom the water in Egypt was turned into blood, as we shall understand more in the sequel. Or more especially, they are called two witnesses, in proportion to the Law, that would not take an accusation, unless asserted by two witnesses, Matth. 18. 16. So here because there shall be a sufficient testimony given forth against Antichrist, by the faithful witnesses of Christ, they are called two, as most complete and answerable to the Law, Deut. 17. 6. Thus you have their number, they are two Witnesses.  
Fourthly, Their office and employment follows. They Prophesy. Now in that they are styled Witnesses, and do Prophesy: we are to consider two things.  

First, What we are to understand here by Prophecy.  
Secondly, What is the testimony they give forth.   
By Prophecy, we may understand three things.  
First, to prophesy, it is to foretell things to come, to declare things that shall come to pass: according to that saying in Esa 42. 9 Behold former things are come to pass, and new things do I declare; before they spring forth, I tell you of them. Now though this be chief meant of Christ, yet it is foretold by the Prophet, as being first revealed to him. So that prophecy is a dlvine prediction, or a foretelling of things to come, by a heavenly revelation.  
Secondly, to prophesy, sometimes is meant of understanding the mystery of prophecy, or of such things, as are forespoken of: as to open and declare the mystery of truth from divine prophecies. 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 & readiness 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 Prophesy, is when believers by their experience can give testimony of the fulfilling of prophecies. And thus those primitive Saints were said to prophesy; when the prophecy of Joel was fulfilled in them, and they were able by experience to testify of the truth forespoken of: Act. 2. 16, 17. where it's said; I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, etc. These by an allusion to the former manner of discovery of God to the Prophets, are said to prophesy, 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 prophecy poured forth upon us. So beholding the vision of divine grace, they are said to prophesy.  
In each of these senses the Saints under the reign of Antichrist, may be said to prophesy. First, from a spiritual inspiration and glorious discovery of heavenly things: they are able to foretell, and prophesy, that Babylon shall fall: This is their message: and this they testify continually. Secondly, They by a spiritual judgement and apprehension of the things of God, are able to understand enigmatical 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 prophecies, both of the reign and ruin of Antichrist. And thus the Witnesses are said to prophesy.  
Secondly, for the testimony that they give forth, and that is, they hold forth the truth and authority of Christ, against the falsehood 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 testify 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 took the seed of Abraham, was clothed with our nature, was made flesh, and came forth in our habit and form; became Emanuel, God with us, or in our flesh; but so filled with heavenly anointings, 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 break the head of this Leviathan, and to cast him forth into the earth. Thus the Apostle testified to the 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 do testify, by holding forth Christ to be the seed of the woman: in whom dwelled the anointing, by which all wickedness is subdued.  
Secondly, They testify 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 virtually he doth deny it; by usurping those dignities and offices to himself. The testimony that the Saints do especially give out against the rule and domination of Antichrist, is of the prophecy, Priesthood, and kingdom of Christ.  
First, Of the prophecy 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 sweet smelling myrrb: By Christ's lips are meant his divine prophecies and heavenly teachings, by which he doth instruct teachings, his people: his words are beautiful as the lily, and odoriferous as myrrh. Now the Saints holding forth the sufficiency and power of Christ's teachings, do overthrow the fleshly wisdom, carnal knowledge, and humane teachings of Antichrist: accordding as the Lord hath said; I will destroy the wisdom 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 poor, weak, 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 speak wisdom to them that are perfect, (saith he) yet not the wisdom of this world, nor of the Princes of this world, that come to nought; but we speak the wisdom of God in a mystery, etc. 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 wisdom to the wise: but it was not humane wisdom, such as the world accounted of; nor political wisdom of Princes; but a hidden and secret wisdom; a divine mystery of heavenly wisdom, such as the reason and understanding of carnal men cannot reach or comprehend. And thus these witnesses testifying of the prophecy and wisdom of Christ, do oppose the wisdom and understanding of Antichrist.  
Secondly, They testify of the Priesthood of Christ: acknowledging him to be the eternal 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 necessity, 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 testify against Circumcision, when he saith; If ye be circumcised, Christ shall profit you nothing: for (saith he) I testify to every man, that is circumcised, that he is a debtor to the whole law: and Christ is become of none effect, etc. 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 Mosaical rudiments, Christ will be unprofitable unto them, for they are again enthralled and bound to keep the whole law: and if they will be justified by such legal observations, than Christ shall avail them nothing; they hold not the head, when they cleave to such ordinances. They that will again set up the Pedigogie of Moses, and bring men under Judaical rites and ceremonies; these do 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 witness of the Priesthood of Christ, do oppose Antichrist in all his legal observances.  
Thirdly, and lastly, they testify of the kingdom of Christ: and do antribute all headship, power, rule and domination to Christ; they make him alone to be coput ecclesiae, the supreme head of his Church; and ridiculous is the Pope's challenge to be the Ministerial head; whereas Christ hath not instituted any such image of his government. The witnesses do acknowledge the whole dominion and government to be upon Christ's own shoulders, Esa. 9 6. he alone to have the sovereign power and authority in governing of his Church, he only to have the supremacy of Regiment. Hereby the witnesses do testify against the authority, power, and domination, that Antichrist doth exercise, and against those Cannon laws, and humane institutions, that he doth set up. Great hath been then surpation of Antichrist in this kind, he undertakes to rule over the souls and consciences of men; one of the chiefest of all Babylon's merchandizes, are the souls of men, Revel. 18. 13. But this practice was never tolerated 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 joining 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, riding upon the powers of the world, in the form 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 kingdom, or that Empire, that doth uphold the power of the whore, becomes as a beast, being enslaved to her, yielding unto her all their strength and dominion. Then the power of States and Kingdoms, thus begotten and brought forth by spiritual fornication, is but a false and whorish power, a corrupted and persecuting power; by which means the idolatrous woman becomes drunken with the blood of the Saints, and of the Martyrs of Jesus. Now the Saints giving testimony of the kingdom and dominion of Christ, do oppose all the false and tyrannical powers of Antichrist. And thus we have described, what is the prophecy of the witness; and the testimony that they give forth.  
Fistly, we are to consider the form and state in which these witnesses prophesy, and that is in sackcloth. To prophesy in sackcloth, denotes that sad and mournful condition of the witnesses under the power and reign of Antichrist. Thus sackcloth and mourning is set forth as a badge or sign of sadness and distress, 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 bridegroom; according to that speech of Christ, in Matth. 9 15. When the Bridegroom shall be taken away, they shall mourn. So that the reason why the witnesses mourn, and put on sackcloth, is, because in a great measure the Bridegroom is absent, and at a great distance, and they in a very sad, weak and mean condition; and they do but prophesy, or foretell things to come, beholding things a far off, and not fully enjoying that glory, that they prophesy of.  
Secondly, it imports, that their persons were under restraint and persecution. The beast always making war with them, by fines, imprisonment, banishment, and death; they were continually under persecution, trouble and vexation, all the time of the reign and dominion of Antichrist.  
Thirdly, it argues, that their testimony was always rejected, cast forth, and trampled under foot. The world hath always slighted and cast off the testimony of the witnesses, as of old the Jews did neglect the testimony of Christ, of whom it is said; No man received his testimony, Job. 3. 32. So that the 〈◊〉 cannot but mourn and lament, as it were in sackcloth, when their bridegroom 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 prophecy: and that is a thousand two hundred and threescore days. In the former verse, when we opened the term of forty two months (accounting th●●ty days for a month, make just three years and a half) holds proportion with the term of 1260 days. The Gentiles shall ●read under foot the holy City forty two months. The witnesses shall prophesy in sackcloth 1260 days. The woman nourished in the wilderness, 1260 days. The term mentioned by Daniel, A time, times, and half a time. The witnesses lie slain three days and a half: all these terms of time hold one and the same proportion. So that the witnesses prophesying 1260 days, is meant, they shall prophesy the whole time of the visible reign of Antichrist, in sackcloth. But here we may note, that Antichrists time is counted by months, which are reckoned by the course of the Moon, unconstant and changeable: and it shows forth thus much, that all the worships, forms, and actions of Antichrist are brought forth by a weak and dim light, a light borrowed from the Sun, they are works of darkness and of the night, wherein the Moon ruleth, Gen. 1. 16. It is not a light of the Sun, it ariseth not from Christ, it shineth not immediately from the Lord. But on the contrary, the prophecy of the witnesses is accounted by days: a day is measured by the Sun, as a month is by the Moon; and notes, that it is a day time, more constant, more brightsome, and full of light, as appears in Act. 26. 18. The true servants of Christ are brought out of darkness into light; and are children of the day, and of the light; and therefore it is, their prophecy is measured out, not by months, but by days. But however the witnesses time is accounted by days; it holds the same proportion of time with forty two months; that so long as Antichrist shall reign and domineer, so long shall the witnesses prophesy in sackcloth, continually powering forth their testimony against the wickedness 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 Observe:  forth a testimony of Christ, but such as are impowered thereto by Christ. I will give, etc. The Lord gives what the witnesses have. Christ himself, the great and faithful witness, saith, As the Father hath said unto me, so I speak, 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 only declare, 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 only those that receive from the Lord a gift, a revelation, or spiritual understanding, such only 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 Observe:  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 testify of me; these hold forth my truth, by declaration, and by profession; as if the Lord had said; these are mine; they own me; they suffer for me; they endure the word of my patience; and I will own them for my witnesses; they bearing witness of my truth. Therefore every individual Saint, that doth according to his measure and ability, either by preaching, praying, writing, or profession, hold forth the power and authority of Christ, against the usurpation and tyranny of Antichrist, whosoever he be, of what quality or degree soever, the same is a witness of Christ, to testify against the man of sin, that wicked one, that son of perdition.  
Thirdly, Observe, That the witness 
3 Observe:  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 himself without witness; but hath always sent forth such as would have healed Babylon, but she refused to be healed, and repent 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  believe a lie: that they might be damned (or judged) that believed not the truth, but had pleasure in unrighteousness, 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 blind their eyes, by a restraint of his grace, and wholly give them up to Satan, to captivate their minds, and seduce their understandings, that they should believe lying & false doctrines, to take pleasure in unrighteousness, so as by their prodigious lies, and forged superstitions, they should mightily oppose the truth.  
Fourthly, Observe, That the whole 
4 Observe:  been of the witnesses prophecy hath always been to uphold the truth of Christ, against the falsehood of antichrist. The things they prophesy shall come to pass, is, the kingdom of Christ, and the ruin 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 wisdom, worship, and dominion of the beast. Thus they prophesy, and continually pour forth their testimony, bearing witness unto the truth; this is their message they have to declare, and they make it their continual 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 bear witness of the truth, Joh. 18. 37. This was Christ's work and business; and this is the great errand and embassage of all his people, to bear witness of the truth, and to set to their scales that Christ is true: and that Antichrist is a liar, a seducer, full of untruth and unrighteousness.  
Fiftly, Observe, Those that have been 
5 Observe:  most faithful unto Christ and his truth, have been most rejected of the world. These witnesses being persecuted in their persons, and slighted in their testimony, they are made to mourn, and put on sackcloth. Thus it was with Christ, while he was on earth, he did as it were prophesy in sackcloth; being rejected 
Esa. 53. 3.  and despised of men, was a man of sorrows and grief; his testimony was rejected; his words contradicted; his person set at nought; and all because he did testify of the truth. The same measure is given forth to all his faithful servants; the true ground of all their sufferings, is the testimony they give forth, for bearing witness unto the truth. The souls under the Altar were slain 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 the powerful reign of Antichrist.  
Sixtly, and lastly, Observe, That Christ 
6 Observe:  hath always had a people to bear witness of his truth, even in the saddest and darkest time of Antichrists reign. The time of the witnesses prophesy in sackcloth, is as long as the time, as the man of sin hath to trample under the holy City. Though the times werenever so dark, and persecutions never so cruel, yet still there was always a remnant, that were neither so fare blinded, nor so much discouraged, as to give out, as that they should withhold their witness unto the truth. When Elijah thought he had been left alone, the Lord had preserved to himself seven thousand, that had not bowed the knee to Baal, nor kissed him, I King. 19 18. So all the time of the general apostasy and defection, under the man of sin, the Lord hath reserved to himself, such as he hath kept from the evil of the time, that would not yield to the worship, nor conform 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 inquire who they are; of whom in this fourth verse, we have a sufficient draught and full description.  
Before I come to declare positively who these witnesses are, I shall first show 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 sense 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 perform before 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 bear some Analogy 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 witness, meant by the two Olive trees, as will appear by the sequel; therefore if Christ be chief personated by Zerubbabel and Joshua, there is then no necessity to restrain 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 special design of his; to perform some magnificent and glorious work: and then to be bodily slain by the Antichristian party: but neither will this interpretation be congruous to the sense 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 testify of Christ, in all the whole time of Antichrists reign; as was plainly showed 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 martyrdom, & spilt their blood for the testimony unto the truth. I do neither condemn, nor contradict the truth of this interpretation; for most certain it is, that those that laid down their lives for the profession of the name of Christ, were great and eminent witnesses of the truth; but we may not restrain these witnesses here, to be meant only of such; because there be many that give forth large testimonies of Jesus Christ; and yet never suffer natural death for so doing. Besides the slaying of the witnesses, is not meant of a corporiall and bodily slaying, but of a mystical; and of such a slaying that many shall suffer, that never come to lay down 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 spiritual body; and though they may be distinguished as head and members; yet cannot be separated, no more than the branch from the vine. Now that Christ and his Saints are here meant will be manifest by the description, that the Text itself makes of them.  These are the two Olive trees, and the two Candlesticks, standing before the God of the earth. 
It will be necessary for the opening of these words, to show;  
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.  
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 fetched: These are the two anointed ones, etc. That Christ is here meant by the two Olive branches, will appear by their description in these particulars.  
First, These two Olive trees are said to be placed on the right side, and on the left side of the Candlestick, Zach. 4. 11. This represents us with Christ, with both the arms of his two natures embracing, comforting, and blessing of his people.  
First, Christ, as taking our nature, fulfilling all righteousness, suffering temptations, dying upon the Cross, herein discovers himself to be a suitable Mediator, a compassionate high Priest, and a comfortable Saviour to sinning souls. And thus Christ is the Olive branch on the left side of the Candlestick.  
Secondly, Christ, as being filled with the fullness of God, clothed with righteousness, complete in grace, anointed with the spirit; and as a head giving down an influence into all the parts and members; and as the root sending forth virtue and life into all the branches: always communicating of his fullness and redundancy of divine grace into the hearts of his people; whereby he doth fill them with righteousness, love, and peace: hereby he is as the Olive tree on the right side of the Candlestick. 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 said; Christ, my beloved, doth comfort, establish, and refresh me with both the arms of his two natures.  
Secondly, These two olive trees, are said to empty the golden oil out of themselves, Zach. 4. 12. Now it is to much for men, of what rank or quality soever; to empty oil out of themselves; for all men, the best of men, all as mere men take oil into themselves. It's only Christ, the true branch, that springeth out of the everlasting root, that by a continual flowing and issuing forth of spiritual life and grace, doth abundantly supply all his people. When the Angel asked Zachary, saying; What seest thou? he answered, I beheld a Candlestick all of gold, with a bowl upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, etc. Zach. 4. 2. The Candlestick was a chief utensil in the Temple, which doth represent unto us the mystical Candlestick of the Church; the bowl above it, is meant of Christ, who hath received all fullness of the spirit from their Father, signified by the oil, which being pressed out of the true olive tree, as a most lively spring doth issue forth its streams unto all his Saints. The seven lamps, or powerful operations of his Spirits, in life and spiritual motion, doth give itself forth by the seven pipes, or several dispensations to all his members. Thus Christ is the fat Olive tree, that empties forth the oil 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 sons of oil; because it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was the custom of the Jews to anoint three sorts of men, viz. Prophets, Priests, and Kings; These here in the ext are meant of Zerubbabel, and Josbua, who were but types of Christ, and of those that the Lord should make his anointed ones.  
First, Zerubbabel was a chief Governor 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 chief rebuilders of the Temple; as appears 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 chief head and governor of his people: first carried captive into spiritual Babylon, and first returning, working his own 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 pount out Christ; for saith the Lord in Zach. 4. 8. Behold I will send forth my servant the Branch: a frequent appellation given to the Messiah; 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 himself should continually minister in the holy things of God. Then without question, Zerubbabel, the chief governor, 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 himself; as appears by that place, Dan. 10. 21. The Lord speaking by an Angel to Daniel, saith; I will show thee, that which is noted in the Scripture of truth: and there was none that holdeth with me (or strengtheneth himself) in these things, but Michael your Prince. The Lord had threatened to fight with the Prince of Persia; and therefore saith to Daniel, I will show thee, that which is noted in the Scripture of truth: this being a figurative speech, doth mean the determinate counsel and mind of God: and that none strengtheneth himself, but Michael the Prince: as if he had said: There is no humane force or power whereby I will sustain myself, but by Michael, the Archangel, Jesus Christ, the Prince, Leader, and chief Conductor of his people.  
To stand by the Lord of the whole earth, notes these four things.  
First, Dignity and honour, that is peculiar only 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 himself of no reputation, or as the word signifieth, he evacuated himself, he did as it were exhausted and draw himself dry, denuding and stripping himself 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 God's right hand, mentioned, Heb. 10. 11. God's 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 earth: noting, 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 kingdoms of men, and that he interposeth and meddles in all secular affairs, in order to his own kingdom, and to the preservation of his own people.  
Thirdly, It notes the actual administration of the kingdom 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 kingdom of God, the Father judgeth no man, but hath committed all judgement to the Son, John. 5. 22. And hath appointed him over his own house, Heb. 2. 8. So that Christ by standing before the Lord, is impowered to subject the hearts of men to himself, captivating the thoughts and imaginations of his people, to counsel and direct, to govern and protect them: and also to tread upon the neck 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 always in the eye and heart of God; and this privilege is eminently attributed to Christ, in Prov. 8. 22, 23, 24, etc. The Lord Possessed me in the beginning of his way, before his works of old: the phrase of beginning is put for eternity, a part ame, as we say, as if Christ should have said, even from eternity, before the creation of the world, I was my father's darling: for when he made the heavens, girded the sea and gave the unresistible decree; that it should keep its 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 plural 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  number, delights; intimating that Christ 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. Again, he addeth; I was always rejoicing 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 always standing before the Lord, being his continual delight, his joy and rejoicing; as always 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 oil out of himself, being the anointed one of God, standing by the Lord of the whole earth. Now it followeth that we show who are meant by the two Candlesticks.  
The two Candlesticks do represent unto us the Saints and servants of Christ, the whole number of Churches and believers; and this will appear if we consider some particulars in relation to these Candlesticks.  
First, These receive oil into themselves; as the olive trees do empty oil out of themselves; so the Candlesticks receive in oil into themselves As it was said of Aaron, that the ointment powered upon his head, ran down to the skirts of his garment, Psal. 133. 2. Alluding to that fragrant ointment 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 fullness, Joh. 1. 16. They receive an unction from the boly One, I Joh. 2. 20. There is in Christ, plenitudo redundantie, a fullness of redundancy, and everlasting spring of heavenly grace, continually flowing, forth upon all his people, whereby they are filled with the fullness 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, by receiving the golden oil 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 fullness of divine grace, doth abundantly communicate to all that are his.  
Secondly, These Candlesticks were said to be made of pure gold, Revel. 1. 12. According to the description we find in Exod. 25. 31. which denotes the purity and righteousness of the Saints. Christ himself is said to be a head of gold, Cant. 5. 10. Suitable unto the head are all the members. The righteousness and sanctity of believers, doth much excel the excellency and righteousness: of the first Adam: even as gold doth excel other metals. Gold is the most solid, pure, and durable mettle of all other: by which is represented, the sound, pure, and everlasting grace & holiness of the Saints: they are not made up of dross 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.  
Thirdly, These Candlesticks, are meant of the Churches and Saints of God; in as much as Christ is said to walk and appear in the midst of them, Revel. 1. 13. Christ by his divine. presence with his Saints, doth teach, guide, and uphold them: and by his wisdom, providence and power, doth mightily preserve them, in the midst of fears and dangers. As the Candlestick of itself, is not sufficient to give forth light; no more can the Saints shine forth in heavenly brightness, but as they receive all their light and shine from Christ, who is to them as oil to the lamp, and by his own spirit, life, and light, doth cause them to shine forth in spiritual happiness 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 holiness, they would shine forth as lights, among the perverse sons of men; and therefore saith; That ye may be blameless and harmless, the Sons of God, without rebuke in the midst of a crooked and perverse Nation; among whom ye shine as light. John Baptist was said to bear witness 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; always giving forth an ample testimony of Christ, bearing witness, 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 oil into themselves, and as gold, they appear in righteousness, being by Christ's presence continually fed with the constant supply of grace, whereby they shine forth as glorious lights, always 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 showed, that Christ the great and faithful witness, is resembled by the two olive trees, emptying oil out of himself into the Churches; signified by two Candlesticks, whereby they become the anointed ones of God, standing before the Lord of the whole earth, and bear witness unto the truth. Now it next followeth, that we show, 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, took on him the very rank nature and quality of men; as the Apostle testifieth, that he took the form of a servant, and was sound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the similitude and shape of men: subject to man's passions, and every way a right man, fin only excepted: and hence it was, that he was called, holy, harmless, and separate from sinners, 1 Pet. 1. 19 The Apostle relates to the Paschall Lamb, which was so conditioned; it was behooveful, that Christ should be man, and also that he should be perfectly holy and righteous, and so become a competent and fitting Saviour for sinning souls, and lost sinners. It was most requisite, that t here should be some suitable analogy and proportion between him, that lost all, & him that recovered all: that as Adam was of the earth; so Christ also should take upon him the same form, 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 heinousness whereof, the Saints being wholly acquitted and freed, their souls may be comforted and refreshed.  
Secondly, Christ according to his divine nature is God, the only begotten, the image of the Father, the altitude and summity of all blessedness and glory. In this respect, he is the Summum benumb, the chief and sovereign good, the top of all felicity and happiness. Christ is that fountain, from whence all goodness flows, and the ultimate and last end, unto which all things tend: for by him, and for him, 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. God's name is God himself; 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 complete in himself, and hath the fullness of all things. So that as the soul looks upon Christ in flesh, as one most suitable for a Mediator: so here beholding his divine nature sees an alsufficiency of fullness 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 brightness of his father's image and glory he becomes all blessedness and satisfaction to our souls. The soul eyeing that most absolute, universal, and comprehensive goodness, that is in Christ, can be contented to fit down and acquiesse in his absolute perfection and fullness: and say with David, I shall be satisfied, when I awake with his likeness or image, Psal. 17. 15.  
Having showed 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 weakness. And secondly, as God, the fullness and perfection of all things, and so yielding everlasting satisfaction. Now we come in the second place to show 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 dwelled among us. The Apostle saith in Gal. 4. 4. That when the fullness 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 fullness of time: God sent his Son, out of himself, out of his own essence and glory: made of a woman, without the concurrence of a man, that the seed of the woman might break the Serpent's head, according to the promise made in Gen. 3. 15. Also he was made under the Law: he observed the Law, and made himself wholly subject thereunto. He was in all things obedient, that he might fulfil all righteousness, by submitting to every ordinance of God. Christ always went about doing of good, as preaching the kingdom of God, and working of miracles: both miranda and miracul● were wrought by him, to confirm his doctrine that he delivered. Now in all these things he gave forth a testimony of the wisdom, power, and goodness of his father, before the world. This was the time of Christ's prophecy in sackcloth; being in much sorrow and sadness, often tempted by Satan, always opposed by the Scribes and Pharisees; and having finished his testimony, suffered the death of the cross. And as for the time of Christ's bearing witness, was by computation (from the time of his inauguration or instalment into his office, mentioned, Luk. 3. 23. unto the time of his death) the same term of time, that here the witnesses are said to prophesy, namely, three years and a half. 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 work salvation for all his people, in his own person. The whole compendium and perfect draught of our salvation, is effectually drawn forth by Christ.  
Secondly, Christ doth not only give forth his testimony, by what himself doth in his person for us, but also by that frame, that by his Spirit he worketh in us. Christ no sooner lays down his fleshly and visible appearance to the world, but he appears in a more spiritual and invisible way unto his Disciples; supplying his corporal absence, by his spiritual presence. So that as his first dispensation was by his fleshly appearance; in like manner his second dispensation is his spiritual presence; according to his promise, that when he should departed, he would send the Comforter, Joh. 16. 7. The Spirit doth testify of the same things that Christ in his person did, but in a more invisible and spiritual way; for saith Christ, The spirit shall take of mine, and show it unto you, Joh. 16. 15. Now that visible testimony that Christ gave forth in his flesh, by his preaching and miracles, etc. was more external, dark, and in figure, than his spiritual appearance and invisible operations in the souls of his people; for by his casting forth Devils, opening the eyes of the blind, and healing the sick, and the like: he did by such outward external prefigurations show, what he would do by his Spirit, by cleansing, enlightening, and healing of his people; by the inward working of his power, spirit, and righteousness. The salvation that Christ hath wrought outwardly, the same he works inwardly, by the real operation of his Spirit in the hearts of his people. Hence the Apostle saith; Christ is form in us, Gal. 4. 19 The life and death, the works and image of Christ are set up and form in the hearts of believers. Thus we see, that Christ gives forth a testimony in spirit, as well as in flesh, and in his spiritual presence, as well 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 show, why Saints are called two Candlesticks. The grounds are two.  
First, Because they consisted both of Jews and Gentiles; whereas mention is made but of one Candlefticke in Zach. 4. because it signified the Jews only, 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 complete number of Saints and Churches were mentioned Chap. 1. But I do not conceive this to be the main 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 spiritual and heavenly. Suitable to the state, condition, frame, and dispensation, that Saints are under; accordingly they hold forth a testimony of Christ. In respect of the Corinthians weakness, the Apostle tells them they were carnal, and as babes in Christ: and of himself 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 bear record in hearen, the Father, the Word, and the Spirit; and these three are one: And there are three that bear witness in earth; the Spirit, and the Water, and the Blood: and these three agree in one. Now by heaven and earth, we are to understand of the state of the Saints, in their several conditions and stations; either carnal and fleshly, or spiritual and heavenly. We shall take notice thereof distinctly.  
First, the witness or testimony in earth, presents us with the coming of Christ in flesh, who came by water and blood. The water and blood that issued out of Christ's side, Joh. 19 did answer to the legal washings and sacrifices of the Jews, the one by water, the other by blood. Hereby is signified, first, Sanctification, or the spiritual washing the silth and uncleanness of sin, 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 blood. Now as Saints eyeing Christ coming by water and blood, they apprehend him to be a sufficient and comfortable Saviour, justifying of their persons, sanctifying of their natures: and so are satisfied in conscience in respect of Christ's full expiation of, and satisfaction for sin. Now the Spirit comes in, and gives its testimony unto these: for it's said, these agree in one. The Spirit doth give forth a testimony, thorough justification and sanctification, thus represented by blood and water. Now this is called the testimony in earth, as being weak and low in comparison, of that which is far more spiritual and heavenly. The Saints under this dispensation and state, give forth a suitable testimony; these are able to testify of the pardon of sin, of the appeasing of the conscience, and of reconciliation; and also against the power of sin, the accusation of Satan, and the condemnation of the Law, etc. 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 witness: and this is the immediate and single witness of the Spirit, that the Apostle doth intimate, saying, The spirit itself beareth witness with our spirits, etc. Rom. 8. 16. The Spirit doth seal 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 bear 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 original and fountain of blessedness, and therefore called the father of lights, Jam. 1. 17. As being the root of all wisdom and knowledge, and every other good thing. The Son is the very form 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 glass or image, which in itself is invisible and undiscernible. The Spirit is that, which doth make an irradiation or discovery of the Father and Son. The spirit of truth (saith Christ) shall testify of me, Joh. 15. 26. Now these three are one in essence and being, they go forth together in one; they give a single and pure testimony, immediately, 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 keep 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 believers heart, that is only 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 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 goodness of Christ, the light and truth of the Spirit, whereby the soul of a believer is made to sit down in heavenly places with Christ, and rejoice in a pleorophery, or full assurance of faith, to triumph in the evidence of divine love, to be satisfied in the true image of righteousness 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 always ready to give forth, what ever they receive from the Lord. Such as have received this heavenly witness, are able to give out a far more glorious testimony of the truth and glory of God, than those that have received the former earthly testimony; even as the Disciples were more enlarged by the testimony of the Spirit, than they whereby 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 Jews and Gentiles. Secondly, because they receive, and consequently give forth a twofold testimony; the first earthly; the second heavenly. Now lastly, we are to inquire, how Christ intimated here, by the two olive trees, should be joined with the two Candlesticks, and brought in as a witness in sackcloth in the several ages and times of the reign 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 complete body, are joined as head and members, being knit together by one Spirit. This the Apostle doth affirm 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 baptised into one body. As it is in the natural body, so it is in the spiritual, which consisteth of divers members, and they of different offices and operations: yet they make but one body. The Church is called the fullness of his body, that filleth all in all, Ephes. 1. 23. as Christ is the fullness of all spiritual supply unto his Saints; so his Saints are the fullness of his body: both would be defective, and as it were mai●●d, if they were separated 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 joined with them in prophecy, even in the days of Antichrists ●●igne.  
Secondly, though Christ be absent in body, yet is present in spirit, and by his spirit doth abide with his people continually, and ●●●ble them to prophesy. Christ himself gave forth n● other testimony, then that he received from the Father: for 〈…〉 ● of myself do 〈…〉 as I 〈…〉 John. 5. 30. Even so the S●i●ts, 〈◊〉 cannot bear witness 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 etc. And this is 〈…〉, 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 said to prophesy 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 bear witness to the truth of God, against the same spirit of wickedness, that was acted in their days, even as the witnesses in sackcloth have done under the powerful reign of the beast. Thus did Mordicay and the Jews testify against the pride & cruelty of Hammon. Thus did Christ himself, when he was present upon earth, testify against the hypocrisy and wickedness of the Scribes and Pharisees. And thus hath the Saints in all the days and ages of the man of sin, given forth a faithful testimony for the truth of Christ, opposing the falsehood and deceit of all the ways of the man of sin. Thus we see, that the very testimony of the Saints, is the testimony of Christ, it's Christ's cause and quarrel they are engaged in: well therefore may Christ be brought in and joined with the witnesses here.  
Fourthly, and lastly, Christ doth not perform this here spoken of him, in his person, but in his members, 'tis not Christ immediately, and by himself; but mediately, and by his Saints: It's Christ mystically, that is always 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 days of Noah, while the Ark was preparing. Here that which Noah a Preacher of righteousness did, is attributed unto Christ, because Noah was but instrumental in the business, it was Christ in the spirit, that put himself forth in, and through Noah. In like manner it was said, 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 & commandment. Just so Christ is said to prophesy all the days of Antichrist, because his people receive their commission and power from him, as managing of his cause and quarrel. It is said in vers. 8. that Christ was crucified in Egypt and in Sodom: 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 spiritual Egypt and Sodom. 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 prophecy, under the powerful reign of the beast.  
From this whole verse thus opened, take this one observation; That all and 
Observe:  every one of the Saints are Gods witnesses. The witnesses here meant, cannot be only appropriated to Magistrates and Ministers, or to any two eminent persons, neither are they to be restrained to those only that suffered martyrdom in their bodies, but of all Saints, of ev●ry individual Saint, of what quality or degree soever, that gives forth a testimony of the truth of Christ, all that do according to their measures and abilities continually oppose the ways and devices of Antichrist. Christ the great and faithful witness, as the olive tre● doth power out his oil of divine spirit, into the Candlesticks of his people, whereby they are enabled to shine as lights, in the midst o● all the perverse generations of men, and among all the gain sayers of the truth. The Prophet 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 hairs: and as they hold forth the testimony thereof, they are the very lips and breath of the Lord whereby ●e bruiseth his enemies, and breaks ●h●n in pieces. The Apostle doth affiche, that Antichrist shall be destroyed by the brightness of Christ's coming, 2 Th●s. 2. 8. Now what is the brightness of Christ● coming? but his glo●●ion rays and bright b●●m●s, of heavenly discoveries of light and truth, that he shine: forth withal, through his people. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to consume by degrees, to waste a thing by little and little, until 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 increase and double his Spirit upon his people, whereby they are enabled to testify 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 only for the wise and learned: neither for the great and mighty ones, to testify of Christ, or that they are those by whom Antichrist should be destroyed: but it's for Saints of all degrees, for every member, how poor, how mean soever, that have received of that holy oil from Christ, the true olive tree, that shines forth, with the glorious testimony of Christ; I say, every such one is a Prophet, and witness 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: against Antichrist, and his falsehood, all the times of persecution, as it were in the wilderness, 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 wilderness, 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 oil 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 business. Now we come to show, how they are impowered to deal with their adversaries; whereby we perceive the powerful effects of their prophecy: If any man will hurt them, fire proceedeth out of their mouths, etc.  
In this verse consider, first the harmful 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, etc.  
First, the deportment of the adversary, and that is expressed hypothetically or conditionally; If any man etc. whereby a certainty is affirmed. This indefinite speech doth not imply, that it should be a rare thing for men thus to do, but rather a certainty of punishment should be inflicted upon all those that should any way oppose these two faithful witnesses. If any man hurt them, etc. 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 go unpunished for any exterior adjuncts or qualities whatsoever, let them be of any kind, rank, 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.  
Secondly, by rejecting their testimony: the enemy doth not only go about to hinder the course of their testimony; but also to turn the truth they hold forth into a lie: 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 evil, to revile and reproach the testimony of the Saints; to bring some blot upon the truth they stand to maintain. Thus we see how certain it is, that the enemies will oppose and hinder the witnesses in the course of their prophecy. And as certain it is, that the enemies shall suffer for this their attempt.  
Secondly, the means 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 the rest of his company did rise up in rebellion against Moses, fire comes from heaven, & destroys those two hundred and fifty chief 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 down from the Lord, and destroys both the Captains and their fifties. So here the witnesses are said to command fire to consume their enemies.  
This cannot be meant of a material, but of a mystical fire, that the witnesses do thus breathe 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●●, though in sackcloth, testify against all the wickedness of Antichrist: their persons are oppressed, their testimony 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. Suitable hereunto is that passage in Isa. 9 5. where the Prophet speaking of Christ prevailing over his Enemies, saith, For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning, and fuel of ●ire. This should be of another manner and kind, than the ordinary battle of the Warrior; this should be Fire, or by the twoedged sword that proceedeth out of the mouth of Christ. The fire that goeth forth out of the mouths of the witnesses is all one with the brightness of Christ's coming, mentioned in 2 Thes. 2. 8. by which Antichrist shall be destroyed. The light and glory of Christ's word that the Witnesses give forth, as fire out of their mouths, ●●all destroy Antichrist. This is the very form 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 have suffered death for giving forth a testimony 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 always ready to hurt his witnesses.  
It is most certain that the friends of Antichrist are always willing to oppose the friends of Christ. These Prophets are cast out, rejected and slighted 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 Man-child that the woman was about to bring forth, Rev. 12. 4. And though he could not wholly prevail, yet he cast forth a flood of persecution af●●● her, and makes War with the remnant of her seed, ver. 16. 7.  
Secondly, They that go about to hurt 
Obser. 2.  the Witnesses, or hinder them in the course of their Prophecy, shall not go unpunished.  
There is none that offers violence to 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 dear 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 wilderness, by the powerful hand of God, saith; He suffered no man to do them wrong, he reproved KINGS for their sakes, saying; Touch not mine anointed, nor do my Prophets no harm, 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 sharply rebuked Kings for their sakes. All the woes and calamities, all the judgements and confusions that ever came upon Kings, Kingdoms, 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, 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 Prophecy, must in this manner be killed; Fire shall proceed out of their mouths, and destroy them, they shall be tormented, , and consumed, by the word of their testimony.  
Thirdly, observe, That the Witnesses 
Obser. 3.  shall prevail against their Enemies by the word of their testimony.  
The testimony that the Witnesses give forth, is as fire in the bosom of all their adversaries, and shall eat 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 brightness of his coming in the light and knowledge of his Saints, he will destroy Antichrist. God will judge the world, and burn up the earth by fire: This fire of the Lord, conveyed into the world by the mouths of the Witnesses, shall destroy all that is before it; all greatness and dominion, all power Ecclesiastical and Civil, 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 faithful of God, have given out the word of their testimony against, whatsoever superstitious inventions, whatsoever tyrannical powers, that they have prophesied against, and cried down, as Antichristian and wicked, these have all been burnt up and consumed by the word of their testimony. We have seen, that whatsoever power, greatness, 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, greatness, and dignities of men, upon all forms of worship, and invented ordinances of Antichrist, and have burnt and consumed them.  
Fourthly, observe, That the testimony 
Obser: 4.  of the Witnesses is of great force, even while they prophesy but in sackcloth. Though these Saints and servants of the Lord prophesy in a poor, weak, low, sad, and persecuted condition, their persons being slighted, their testimony rejected; yet their testimony is of that virtue and power, of that efficacy and force, that it prevails 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 virtue of their Prophecy, that the glory and excellency of man hath faded away and vanished 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 rain not in the days of their Prophecy: and have power over the waters, to turn 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 general is inserted: here we have the manner how they are enabled to deal with their Enemies.  
In which words you may observe a threefold power that these Witnesses are invested withal.  

1. A power to shut Heaven, that it rain not.  
2. A power to turn waters into blood.  
3. A power to ssmite the Earth with all plagues.   
First, they have power to shut heaven that it rain not. In which phrase we have an allusion to Elias, of whom we have the Apostle testifying, that he prayed, and it reigned not for the space of three years, and six months, Jam. 5. 17. which holds a just proportion of time with these Witnesses Prophesy in sackcloth: So that as Elias prevailed with God, that it reigned not for three years and a half, so here these Witnesses obtain the same power from God, that it should not rain all the days of their Prophecy. Now further consider two things. 1. What is meant by rain.  
2. What it is to shut Heaven.  
First, we are not to understand this of a natural rain, but of that which is mystical and spiritual, and thereby is denoted the heavenly influences of God, the sweet refreshing heavenly dews that descend from him. These divine droppings and heavenly distilings of gracious showers of grace, communicated by the sp●●t, through the Gospel of Christ are here meant by this spiritual rain. 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. As if he had said: My Doctrine shall drop upon your hearts, to mollify them, to refresh them, to make them fruitful; even as the rain and dew of heaven doth fall upon the earth, to soften it, to refresh it, and to make it fruitful, to make grass and flowers to sprout 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 rain.  
Secondly, To shut heaven that it rain not, is to exclude all the ways and practices, all the invented worships and services of Antichrist, from those sweet distilings and divine droppings of that heavenly rain and dew that cometh from the Lord. The Witnesses by their Prophecy against all superstitious forms, 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 ways and Ordinances of Christ, or such as the Lord doth make use of, to convey those gracious influences of spirit and life unto his 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 prophesy against them, as false and empty things, as things of no value or worth, and so consequently shut heaven against them, that is, rain not the showers of divine grace and life, all the days of their Prophecy.  
Thus the great power of the Witnesses is set forth by a resemblance to that of Elias, who prevailed with God, that it reigned not for the space of three years, and six months: So these by their Prophecy against the ways and practice, the worships and services of Antichrist, do hinder the sweet influence of Heaven, and the refreshing showers of divine grace and comfort from flowing down upon them, whereby they become as light and empty, as having no virtue or life at all in them; they have no more Rain from heaven; they whither as plants that God hath not planted, as branches that have no life or sap in them.  
In the second place, these have power to turn waters into blood. Here we have another resemblance, and that is unto Moses and Aaron, who turned the Egyptian waters into blood, Exod. 7. 20. the same thing you have done by the hands of the Witnesses. This is suitable to the effects of the second and third vial, where you have mention made of turning waters into blood also, Rev. 16. 3, 4. So that the prophecy of the Witnesses hath the same effect, with the pouring ●orth of the Vials, even to turn waters into blood. Now as we did understand their destroying their enemies with fire; and their shutting heaven, that it rain 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 turn 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 gournment, all peace and uniformity, all doctrine and practice: all these are as so many streams of water, by which Antichrist is comforted and refreshed, they being his very support and life. The waters that the Egyptians were to drink, to live upon, and be refreshed by, were turned into blood, so that they were like to die with thirst, both they and their Cattles: So this water is the very life, sweetness, and peace that the world doth enjoy, and exceedingly desire.  
Secondly, To turn these waters into blood, is no other, then to embitter all that sweet peace and rest the world would enjoy all those pleasant streams of union, peace, and delight, are turned into contention and bitterness, so that the world cannot drink them down at pleasure, they are disturbed and troubled; their sweet streams are turned into blood and contention; their quiet waters are disturbed by the prophecy 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 evils that should befall Antichrist, by the prophecy of the Witnesses: There needeth no more particulars be named to express those calamities that should befall the world. This doth relate to the pouring forth of the vials, mentioned in Revel. 16. where it is said, that the seven Angels should pour 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 Prophecy, and testimony of the truth, shall pour out the vials of God's wrath and indignation upon Antichrist and his adherents. Here then take notice of the plagues that light upon the world, by the pouring 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 Seal, the sounding of the first Trumpet, the pouring forth of the first Vial, are at one and the same time; and so of them all▪ they have near affinity and relation each unto the other: the opening of the Seals, do occasion the sounding of the Trumpets; and the sounding of the Trumpets do cause the Vials to be poured forth. The opening of the Seals by degrees, and in a gradual way, are those several degrees of light & knowledge that the Lord doth discover to his Saints in their several ages, of the secret and hidden mysteries of truth, which contains in itself a perfection of mystery, 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 judgements and evils that fall upon the man of sin, by reason of the trumpets sounding. But know, that every Seal, every Trumpet, and every Vial will agree together in their opening, sounding, and pouring forth: every Seal hath its Trumpet, and every Trumpet hath its 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 Vial 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 go together until 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 temporal plagues, but rather of mystical, 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 evil effects that follow the first seal, are the same that doth follow the first Trumpet, and first Vial, so of the second, and in like manner to the end. We shall only speak of those plagues that follow the pouring out of the Vials; and so consequently, we include those also that follow the Seals and the Trumpets.  
The first Vial was poured upon the 
1 Vial.  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 mark of the Beast upon them, and worshipped his Image. This sore 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 green grass was burnt up. This hail and fire agrees with the Thunder, which happened at the opening of the first Seal, Chap. 6. 1. All which shows, that by this Thunder, this Fire and Hail, together with this great sore, that the life and peace, the worship and form of the third part of those that served the Beast, were burnt up, and s●●rched: they that were like green trees in show of holiness and zeal, became as dry and withered, without blossom, without any fruit at all.  
The second Vial was poured out upon 
2 Vial.  the Sea, and it became as the blood of a dead man, and every living soul died in the Sea, Ch. 16. 3. This is the same with the effect of the Witnesses prophesy, when they turn waters into blood. Suitably 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 Trumpet, Chap. 8, 9 A great mountain buring with fire was cast into the sea, and the third part of the sea became blood, etc. This effect presents us with the death of all the sweet comforts, sweet enjoyments, that the Antichristian Church did feed on; all those forms 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 die: every soul that was at rest and peace before, and thought itself most safe and in a good condition, now it languisheth, gives up the ghost, and dieth.  
The third Vial was poured upon the rivers 
3 Vial.  and fountains of waters, and they became blood, etc. 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 Vial is poured out upon the very spring and fountain of all their supplies: as they lost what they enjoyed, so they cannot receive any more, their spring and fountain is stopped up. The same judgement will be seen, if we look back to the third Seal, Chap. 6. 5, 6. And when he had opened the third seal, I beheld a black horse, and he that sat on him had a pair of balances in his hand: and a measure of wheat for a penny, and three measures of barley for a penny, etc. The black Horse, and he that ●ate thereon, with a p●re of balances, signify scarcity, ●amin●, a great dearth and want, which is all one with the Vial poured out upon the fountain of wa●●●. Agreeable hereunto is the effect of the third trumpet, Chap. 8. 10, 11. At the sound of the third Trumpet, a great star fell from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters: and the name of the star is called wormwood, and the third part of the waters became wormwood, & many died of the waters, because they were made bitter. The star falling from heaven, burning like a Lamp, shows forth some glorious discovery made of the mystery of truth, by the Angel that sounded this third Trumpet: and this becomes wormwood, making all the fountains of water to be bitter: so that all the fountains 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 wormwood. So that as by the former vial poured out, the Sea and the waters became blood: now by this third Vial being poured forth, the Rivers and Fountains became as blood, and as wormwood, bitter and unsavoury; for the the Fountain is corrupted, the streams are defiled, they cannot drink or be refreshed by them. The wisdom and policy of the Beast, all the invented ordinances and worships, all the power and rule of Antichrist, these fountains, these streams are all become unsavoury, all that feed upon them, feed on the curse, they feed on bitter waters and die therewith.  
The fourth Vial was poured out 
4 Vial.  upon the Sun. And this scorched men with fire, they blaspheme God because of their plagues, and repent not, etc. Revel. 16. 8, 9 Agreeable hereunto is the effect of opening the fourth seal, Revel. 6. 8. When the fourth seal was opened, (or a fourth discovery of truth revealed) there appeared a pale horse, upon whom sat 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 seal, we had famine: now here we have death and hell following: this is meant of the spiritual death, that the men of the earth, who worship Antichrist shall be slain withal, as in their parts, professions and power. The same consequent followeth the fourth Trumpet, Chap. 8. 12. The fourth Angel sounded, and the third part of the Sun was smitten, and the third part of the Moon, and the third part of the Stars, so as the third part of them was darkened: and the day shone not for the third part of it, and the night likewise. The whole state and kingdom, all the ordinances and worships, with their offices & ministry, were all darkened, confounded, and destroyed, by the sound of this Trumpet. So the Vial poured 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 Moon her shining, and their Stars their glory: and darkness and confusion come in their room.  
The fist vial was poured out upon the 
5 Vial.  seat of the beast, and his kingdom was full of darkness, and they knawed their tongues for pain, and blasphemed the God of heaven, because of their pains, etc. Revel. 16. 10. The seat of the beast is that earthly power, that upholds Antichrist, as kingdoms, States, powers, dignities, rules and dominions; these powers upholding the power of the beast shall be shaken and torn 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 souls under the Altar of them that were slain for the word of God, and for the testimony which they held, and they cried how long Lord? etc. These cry out for vengeance and wrath to be poured 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 bottomless pit, etc. 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 form 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 smoke and confusion to arise, that so truth can hardly be discerned from error, light from darkness: the bottomless pit is now open: and the Temple is full of smoke: whereby the Sun and air are both darkened, so that Church and State are brought into confusion. So that when the Vial of God's wrath is poured out upon the seat of the beast, or power and strength of Kings and States, that the Gospel must only be supported by the power of Christ alone, than the state and kingdom 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 sixth vial was poured out upon the 
6 Vial.  great river Euphrates, & the waters thereof were dried up, that the way of the Kings of the East might be prepared, Chap. 16. 12. The drying up of the river Euphrates seems 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 pouring out of the sixth Vial, all the strength and power of the beast should be dried 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 of this Vials powering out is, That three unclean 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 go forth to the Kings of the earth, and to the whole world, to gather them to the battle of the great day of God Almighty: 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; Civil and Ecclesiastical; these send forth unclean spirits like frogs; who send forth their Legates 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 Devils, being full of uncleanness; working miracles, by some counterfeit spiritual actings, or setting up some new invented forms of worship: thus they gather the Kings of the earth to the great battle of God Almighty; where God shall show the greatness of his power in destroying of them; for they are brought to Armageddon, which signifies, devoted for destruction, 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 battle of God Almighty; even to Armageddon, where they shall assuredly be ensnared and broken in pieces. Hitherto agrees the effect of the sixth seal, Chap. 6. 12. etc. And I beheld when he had opened the sixth seal, and there was a great earthquake: a grea● fear and terror fell upon all men, great concussions and commotions should be on the earth. And the Sun became black: the glory of the state and Church of Antichrist turned into blackness & mourning; into great confusion and astonishment: And the Moon became blood: all the invented ordinances of the man of sin were darkened and obscured. And the Stars fell ●rom heaven, as a figtree casteth her untimely figs: Such as seemed to be Ministers and professors of Christ, now appear to be fleshly and carnal; and fall from that appearance of heavenly light, unto the earth; cleaving now to an earthly power; even like untimely figs, that never come to maturity, or ripeness. Then their State and Church, which seemed to be as high as heaven, departed as a scroll; and all their mountains 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 chief Captaives, and mighty men, and every bondman, and every free man, hid themselves in dens, and in the rocks of the mountains, etc. All sorts, ranks and degrees of men, from the highest to the lowest, they now fly to the rocks and mountains 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 hid themselves under religious forms 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 relief; 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 Antichristian powers, that have shed the blood of the Martyrs, and rejected the testimony of his witnesses: This at the rising of the witnesses; Add hereunto the effect of the sixth Trumpet; And the sixth Angel sounded, and I heard a voice from the four horns 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 horns, vers. 10. signifying the power & strength of Christ, whereby the four Angels that were healed 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 go 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 tails or conversation they hurt, by condemning the men of the world, and of those that repent not of their deeds. And in Chap. 10. Christ comes forth as a mighty Angel, clothed with a cloud of darkness & obscurity, that the world could not see him: having a rainbow or Covenant of grace on his head; and the book 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 fear and amazement, of dread and terror falls upon the sea: and upon the earth; upon all the people and powers of Antichrist.  
The seventh Vial was poured into the 
7 Vial.  air, and there came great voices out of the Temple of heaven; saying, it is done, Chap. 16. 17. The very air 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 work is done; the beast is quite destroyed; and there were voices, and thunders, and lightnings, and great earthquakes, such grievous concussions and earthquakes, as if heaven and earth were conspired together, to destroy Babylon, the work is done, or Bah lo● undone; though once it had a being, now it hath none; now it is divided into three parts, as being torn to pieces by the earthquake; and every Mountain and Island fled away; as things that could yield no protection: And there fell great hail out of heaven upon men, about the weight of a talon, and men blasphemed God, because of the plagues of hail, for the plague thereof was exceeding great. Here is an allusion to the great plague of hail, that fell upon Egypt, Exod. 9 22. This hail falls from heaven; from the light and truth held forth by Saints, in the midst of heavenly enjoyments; these rain down great and weighty hailstones upon the state, order, and worship of Antichrist. Compare hereunto the effect of the seventh seal. And when he had opened the seventh seal, there was silence in heaven, about the space of half an hour. Upon the opening of this last seal, there is some respite or intermission, and as it were for a time, some rest and cessation of the Saints from persecution and trouble. Now is the full revelation of truth, now is the kingdom of God come; and now the Gospel goes forth, without let or molestation; now the servants of God have peace without, and also a sweet tranquillity and quietness in their own spirit●. Add hereunto the seventh Trumpet, Chapt. 11. 15. And the seventh Angel sounded, and there were great voices in heaven, saying; The kingdoms of the world, are become the kingdoms of the Lord, and of his Christ, etc. Now the kingdoms and nations cast down their crowns at the feet of Christ, who will take his great power unto himself, and reign.  
Thus we see how the Saints smite the earth with all plagues, by pouring out all the vials of God's wrath upon the State and Church of Antichrist: Aiso you perceive, that there is an agreement between the seals, Trumpets, and vials; the opening of each sea'e, causeth a Trumpet to sound, and each Trumpet, causeth a vial 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, bringeth a vial of indignation and destruction to be poured 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 Observe:  the witnesses, against the ways and practices of Antichrist doth exclude them from the heavenly influences and sweet showers of divine grace There are not any of the ways and practices, or of the forms of worship that Antichrist doth uphold and exercise; but at the prophecy of these witnesses, they whither and are dried up, as a dead branch that is severed from the root. These have effectual power to exclude all carnal and fleshly forms 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 carnal: I say, presently upon the witness and testimony of the faithful witnesses, the heavenly dews and sweet distilling showers of divine grace have been shut up, and they have had no rain, but they have been blasted, scattered, and broken. Suitable unto this is that in Revel. 7. 1. And after these things, I saw four Angels standing in the four corners of the earth, holding the four 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 appears, Cant. 4. 16. The four Angels present us with the servants of Christ, who by their witness and discovery of truth, do hinder and restrain those refreshing and fructifying gales of wind, from blowing upon the earthly, carnal, and invented forms of worship, that the earthly church doth hold forth; by the power and prevalency of truth, there is a stoppage made upon the errors and false ways of Antichrist. Such was the judgement the Lord threatened to the house of Israel for their unfruitfulness, saving, I will command the clouds that they rain no rain upon it, Esa. 5. 6. The Lord would so shut up the clouds, that they should not rain upon his Vineyard, that it might whither away with drought. So in Jere. 3. 3. God did withhold the showers and the rain from the house of Israel. This power is given to the witnesses, that they shut heaven, that it rain not all the days of their prophecy.  
Secondly, Observe, That all the sweet 
2 Observe:  and refreshing streams of comfort and supply, that Antichrist lives upon, are turned bitterness and contention, at the prophecy of the Witnesses. Hence it is, they have always been accounted the troublers of the peace and quietness 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 streams would be sweet, their waters would never be disturbed, they could d. Ink them down merrily; but that the witnesses prophesy against them, saying these ordinances, these forms of worships, these gifts are humane, carnal and fleshly; presently their waters are turned into blo●d and contention, into strife and debate, into by ternesse and confusion. Suitable unto this is the effect of the third Trumpet, Chap. 8. 11. The star called wormwood fell into the third part of the waters, and they became wormwood, and men died of the waters, because they were made bitter. The star was called wormwood, from the effect of it, because it made the waters bitter: the best of Antichrists doctrines, ordinances, and forms of worship, which are as so many fountains and streams of water, they are now become as wormwood, bitter and unsavoury. And thus all the ways of Antichrist are turned into blood and contention, into wormwood and bitterness, bythe prophecy of these witnesses.  
Thirdly, Observe, That the prophecy 
3 Observe:  of the witness, though in a mean, low, and sackcloth condition, is of mightly force and power unto their adversaries. All the evil that befalls Antichrist, proceeds from the prophecy of the witnesses; they by their declaration and profession of truth, sound forth the Trumpets; and every Trumpet sounding, doth cause a vial of wrath to be poured out upon the head of Antichrist. Then needs must the force and power of their prophecy be great: These smite the earth with all plagues: and that as often as they will: as often as they prophesy, as often as they give forth their testimony of the truth of Christ, they smite all earthly things; all things that are carnal and fleshly, are killed and slain. Then all the plagues, famines, wars, 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 power out all the vials of God's 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 pouring forth all the vials.   

VERS. 7. And when they have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them.  
HAving spoken of the active part of these witnesses, how they were impowered to prophesy; and thereby enabled to resist their enemies; now here we are to proceed to speak 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 plain allusion unto the story of Christ's death, resurrection, and ascension: as Christ finished his testimony, and was slain; after which he risen again, 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 slain; and that is, when they had finished their testimony.  
Secondly, by whom they should be slain; and that is by the beast that ascendeth out of the bottomless pit.  
Thirdly, the manner how they are slain; and that is expressed gradually, by a threefold action of the beast, who is said.  

First, to make war against them.  
Secondly, to overcome them.  
Thirdly, to kill them.   
First, of the time when these witnesses should be slain, and that's declared to be, when they have finished their testimony. These witnesses have a time to prophesy, and also a time when they shall finish their testimony, and then they are slain. The main thing we are to choir after, is to know when these have finished their testimony; and then we shall easily know, when they are to be slain. Now the most received opinion is, that these witnesses never come to finish their testimony, until near the end and period of Antichrists reign, that there should be some great and eminent slaughter at the latter end of their prophecy, upon the declining of Antichrist's state and kingdom; but this is far remote from the true scope and sense of ●he truth in this place; for so the slaying of the witnesses should be restrained to some particular persons, and to some particular time, and that near the end of Antichrists reign: whereas the slaving of the witnesses, is a continued act, even all the days of the powerful reign of the beast, who doth always make war against these, and doth always overcome and kill the holy people, (all the time, that the holy City 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 than this, that when any of the faithful 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 evils of the times they live under: then they are said to finish their testimony. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously translated, the most acute render it, when they are about to finish their testimony. This they do, before they are slain; and because they do this, therefore they are slain; for they are slain because of the testimony they give forth. Thus Christ was said to finish hu work, Joh. 17. 4. by that faithful 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, than 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 slain; but that, I say, every Saint, every witness of the Lord, in every age and time shall faithfully give in his testimony, and then is slain: 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 prophecy in sackcloth, as we shall show more hereafter.  
Secondly, by whom shall these witnesses be slain; and that is, by the beast that ascendeth out of the bottomless pit. Now for the opening of this passage, consider three things.  

First, who is meant by this beast  
Secondly, from whence he cometh.  
Thirdly, the form or manner of his coming.   
First, by this beast is meant Antichrist, who is so called from his beastly nature, being most fierce and cruel, 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 madness he is like unto a beast; being of a devouring nature, and of a beastly disposition. The whorish woman is said 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, inhuman 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 than is no other, than that wicked one, that son of perdition, that spirit of wickedness, that mystery of iniquity, putting itself forth in some corrupt and beastlike power and carriage, most fierce and devouring; it is Antichrist in his power and greatness, 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 bottomless pit, or deep Abyss. The beast mentioned in Chapt. 13. 1. is said to arise out of the sea, that is, out of many peoples and nations. And the beast in vers. 13. is said to arise out of the earth; from a kingly or earthly power. But this beast that slayeth the witnesses shall arise out of the bottomless pit.  
Three things are said to ascend out of the bottomeesse pit. First, the smoke of the bottomless pit, Chap. 9 2. which is meant of all Antichristian darkness and confusion. Secondly, we read of the Angel of the bottomless pit, Chap. 9 11. which is Satan, called therefore Apollyon, that is to say, a destroyer, whose work is to destroy others. Lastly, we have the beast that ascendeth out of the bottomless pit; spoken of here; and also in Chap. 17. 8.  
First, the smoke of the bottomless pit, is meant of that darkness and confusion, of that ignorance & blindness, that doth arise upon the soul as a thick cloud, from the fleshly acting of the heart; whereby the mind and understanding is wholly darkened and obscured; according to that of the Apostle, speaking of the Gentiles, saith, Having their understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart, Ephes. 4. 18. Blindness and darkness is upon all the thoughts and inventions, upon all the carnal actings of the flesh.  
Secondly, the Angel of the bottomless pit, is Satan, that Prince of darkness, that evil spirit, that rules in the children of disobedience, Ephes. 2. 2. The Prince and power of darkness, by his instigations and suggestions doth rule and sway man's heart. By the close of man's 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 meant by the Angel of the bottomless pit.  
Thirdly, the beast of the bottomless pit, is Antichrist in the form of a beast, or acting in his beastly, inhuman power, with much cruelty and fierceness. Now what is this bottomless pit, or deep Abyss, that hath no bottom, 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 black and beastly devices of man's heart; whereof there is no measure or end, none can fathom them, none can search the bottom of them. We told you before, that the frame and image of Antichrist, did arise from the spirit of Antichrist; so here this beast, or power of darkness that slayeth the witnesses, ariseth out of that hellish wickedness, that rage and cruelty, from that darkness and confusion in the heart of man; this is the pit that hath no bottom; this beast or form of wickedness, 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 itself on, but doth arise from the evil imaginations of man's heart: this wickedness & 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 and monstrous wickedness, that is acted in the world: This wickedness arising into power and greatness, breaketh forth into cruelty and rage, into madness and beastliness: Antichrist acting upon this principal, becomes as a beast, and is fierce and cruel; he being in power doth kill and slay the witnesses and faithful servants of Christ. And this beast ariseth out of the bottomless pit, that is without breadth or length, such as cannot be fathomed or measured, being full of darkness and blackness of torment and confusion. Thus we see what is meant by the bottomless pit; from whence this beast cometh, that maketh war with the Saints. Hence it is; that the Apostle saith; The coming of the man of sin, is after the working of Satan, 2 Thes. 2. 9 It is Satan that doth captivate the minds and understandings of men, and powerfully seduce and deceive them: So that Satan's working upon the hearts of men, doth produce all those strange inventions & deceits, all that darkness and confusion, all those horrid designs and plots: that causeth all that rage and cruelty, that man's heart doth hatch & bring forth, even all that kill and slaying enmity, that Antichrist doth exercise against the witnesses. So much for the description of the bottomless pit, from whence the beast cometh.  
Thirdly, the manner of this beasts coming; he doth ascend up, etc. that is into greatness and power, he doth arise up high in dignity and dominion. This beast doth ascend from the bottomless pit of the workings of Satan, from that darkness, blackness, confution, rage, cruelty in man's heart, up unto greatness, power, and dominion. This wickedness doth not lie in the hellish imaginations of man's heart, closed up in those unfathomed and endless 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 said to ascend out of the sea, Chap. 13. 1. that is, he as being greedy of supremacy and greatness, did ascend by little and little, until he was lifted up into the highest power and dominion. So this beast doth ascend out of the bottomless pit, to a state of strength and power: As it is said 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 slain; and that is expressed by a threefold action of the beast, that ascendeth out of the bottomless pit; he shall,  

First, make war 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, fight with the Dragon and his Angels; That is, Christ and his people waging a spiritual war, against the Devil 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 seed of the Serpent, and the seed of the woman, conflicting and fight one against the other. When the woman is fled into the wilderness, and Antichrist himself 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 spiritual Combat between Christ and Antichrist. The envy, the malice, and the inveterate hatred of the seed of the Serpent is always putting itself forth against Christ, his servants, his image, and truth. Hence it was, that Christ told the Jews, That they were of their father the Devil, who was a murderer 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 always raise calumny, war, and contention against them. Thus the beast being filled with the cursed seed of the envy and malice of the Serpent, doth always make war with the Saints.  
Secondly, this beast shall overcome the witnesses. This represents us with the craft and subtlety of the Serpent, whereby he shall ensnare and entrap the Saints for the time that they shall be given into his hand. Thus it is said 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 subtlety of Antichrist, who by fair pretenies, and subtle devices doth betray the Saint. And thus he doth, by translating himself into an Angel of light, taking up the form of Christ, to persecute the spirit and life of Christ. The beast comes forth with fair pretences, like a woman in some glorious dress, arrayed in purple, and scarlet colour, decked with gold and precious stones, and pearls, Revel. 17. 4. having many excellencies of nature, and forms 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 subtlety and deceit brought about his own ends, than he openeth his mouth in blasphemy against God, to blaspheme his name, and abuse his people, by Ecclesiastical Cannons, Laws, and Constitutions; so that, to the malice, here is added the subtlety of the beast to overcome, and ensnare the Saints, and to bring them under his power and jurisdiction, all the appointed time, while they are given into his hand. Thus the beast by turning Religion into a Law, and by establishing his forms of worship by civil sanction, and humane authority, taking into his assistance the powers of the world, he doth prevail against, and overcome the witnesses.  
Thirdly, the beast is said to kill these witnesses. And this represents us with the spirit of cruelty; herein he doth beastlike, devour and destroy the faithful servants of Christ. Now we must not understand this kill of the witnesses, of a literal or outward slaying, but of a Mystical slaying; for they are not here slain as men; but they are slain as witnesses: and so their killing here imports two things.  
First, a restraint laid 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 prophecy. Thus the Jews cast out the poor 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 beat, misuse, and imprison the Apostles, in Act. Chap. 4. and Chap. 5. Thus the beast doth put in execution all the politic Laws, and Ecclesiastical Constitutions, to hinder, restrain, and wholly to disturb the witnesses in the course of their prophecy. Thus first, they are civilly slain, by restraint upon their persons.  
Secondly, they are spiritually slain, by the casting forth and rejecting of their testimony. It is the practice and endeavour of the beast to turn the truth of their testimony into a lie, and into falsehood, by reproaching, contemning, and scandalising the word of their testimony, by the reproachful names of error and schism. There hath been all the days of the reign 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 unto the Church of Philadelphia, that she had kept the word of his patience, Revel. 3. 10. Now what is the word of God's 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 scorn of the world; which the Saints suffer most by, & for which they are made the offscouring of all things: That word of truth that is most opposed in each age of the world, is the word of Christ's patience. Thus we see how the witnesses are slain, first, civilly, by a restraint laid 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 slain in; for all the enmity of the flesh, and the power of the world hath always been opposing the truth they assert, not at all owning, but always condemning, slighting, and casting forth the testimony that these give forth of Christ, or of his Spirit. As the Jews first killed the person of Christ, and afterwards sought against his Gospel and truth: so Antichrist doth not only by ecclesiastial Cannons and humane Institutions, restrain the persons of the witnesses, exercising a civil death over their persons; but also they suppress and slay the very truths and testimonies that they bear 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 Observe:  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 fare hinder these witnesses, as that they should not finish their testimony. The Lord doth give opportunity to every one of his faithful servants, that they may finish their work, 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 Jews had a mind to apprehend him in the Temple, but could not lay hands on him, because his hour was not come, Joh. 8. 20. It was not in their power to put Christ to death, until 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 hour, and the power of darkness, Luk. 22. 53. As if Christ had said, When I was daily with you in the Temple, preaching the kingdom of God, and performing the work, that the Father gave me to do, ye did not, ye could not lay hands on me, to take me: but this is your hour, or time wherein God hath permitted you to rage against me, and the Priace of darkness hath power, that by your hands I should be taken, and put to death. In the same manner the Lord doth first empower his faithful witnesses, to deliver their message, to finish their testi-mony, by asserting the truth of Christ, opposing the wickedness and falsehood of Antichrist, before they are slain or taken off by the adversary.  
Secondly, in that Antichrist is called 
2 Observe:  a beast, Observe, That the rage and cruelty of the adversary is very great against the faithful servants of Christ. Antichrist is of a cruel, fierce, corrupt, beastly, and inhuman nature; and therefore compared to all the most ravenous and devouring beasts, as to a Serpent for subtlety, to a Lion for strength and rage, to a Bear for devouring, to a Leopard for his fierceness, and the like. We have the Apostle testifying of this, when he saith of himself; 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 days of Tertullian, Christianos ad leones. But I rather conceive the speech of the Apostle to be figurative and metaphorical; and by beast he meaneth beastly ●●nded men: Such as the Cretians were, whom he calls evil beasts, Tit. 1. 12. They were intractable and dangerous to deal withal, being of a raging and fierce nature. The same inhuman nature, and cruelty is found in Antichrist, always endeavouring to devour the faithful witnesses of Christ.  
Thirdly, doth the beast that killeth the witnesses, ascend out of the bottomless 
3 Observe:  less 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 subtlety and craft, exercised in such a deep mystery of iniquity, that none can fathom the depth, or reach the bottom of the wickedness thereof. It is not like a clear stream, that we may see the bottom; but there is so much mud and filth, that none can see the depth of all that subtlety and craft, of all that pride and self love, of all that hypocritical deceit and wickedness, that is the very source and spring of all the actings of Antichrist. This pit that hath no bottom, is all that hellifh darkness, all that beastly filthiness, all that outrageous cruelty, that doth arise in the hearts of men, fight against and opposing the very light, life, and image of Christ in his people. This pit is as deep as hell, and full of hideous darkness; it is inexorable as the grave, and never satisfied in its pride and abominable wickedness. This is the deepest mystery of iniquity; Satan transforming of himself into an Angel of light; suggesting the most cursed wickedness into the heart of man, under the very form of zeal and holiness, thereby seeking to dishonour God, and ruin 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 filthiness of fornication; being but the mother of harlots, and abominations of the earth. Here is the fountain of all deceivableness of unrighteousness that the world seethe not the depth of, neither can it fathom the bottom of this wickedness, of this mystery; it ascendeth from the pit as deep as hell itself.  
Fourthly, doth this beast ascend upward: Then Observe, There is a time 
4 Observ●  when Antichrist doth ascend high in greatness and power. All that wickedness and abomination, all that blackness and darkness, all that deceivableness and iniquity, suggested by Satan, into man's heart, that we spoke of before: it is gathered up, and acted in greatness, power, and dominion: The spirit of self-righteousness, pride, malice and envy; now comes forth in the form and power of a beast. There is a time when this wickedness shall reign and bear sway: this is the hour and the day of the powerful reign 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 horns, do with one mind give their power and strength unto the beast. They do with one consent use all their personal and royal authority to uphold the power and dominion of the beast. By this means 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 power again, and hate the whore, and burn 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 spoils and ruins. 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 shall come in their steed. Thus Antichrist hath his time● of rising into power and greatness, 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 powerful reign of the beast. The slaying of the witnesses cannot be confined to one age or time, towards the latter end of their prophecy; and that only some particular persons should be slain● (and that by martyrdom only) but the beast doth always make war with the Saints, and by civil power, and ecclesiastical law, doth always overcome them, and by the execution of that law, doth kill them, by hindering them in the course of their prophecy, and rejecting their testimony, turning the truth into a lie: thus I say, the witnesses are always slaying, the whole time of Antichrists reign. Hence it is said, that the little horn should weary out thg Saints of the most high, Dan. 7. 25. by continual vexing and tormenting of them. It is said of the Locusts that ascended out of the smoke of the bottomless pit, That they had faces like men: having a show of humanity; and their hair was as the hair of women: by reason of their persuasive flatteries, and fair shows of gentleness and meekness: but they had the teeth of Lions, rending and devouring the Saints by their cruel exactions, and tyrannical governments, whereby they have always suppressed the Saints. And thus have the faithful witnesses of Christ been continually in slaying under the powerful reign of the beast.   

VERS. 8. And their dead bodies shall lie in the street of the great City, which spiritually is called Sodom 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 inquire 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 City: Secondly, they are kept from burial, vers. 9 Thirdly, their enemies rejoice over them, vers. 10. And their dead bodies shall lie in the street, etc. 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 City.  
Thirdly, we have a description of this great City.  
First, by its resemblance; first, to Sodom: secondly, to Egypt.  
Secondly, by its action; Where our Lord was crucified.  
First, to inquire what is meant by the dead bodies of the witnesses. We must bear in mind how, and in what manner they were slain: and that was mystically and metaphorically, and therefore their bodies must be so understood also: Then if it were meant of the Witdesses being slain in their testimony: than it must here be meant of the outward form and body of their testimony: therefore by these bodies are meant all the external figures and forms 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 Wilderness, to worship God in the secret Temple, the outward Court, the whole body of their external forms of worship they left behind them, and the Gentiles made use of them: so that this body or whole form of worship did remain in the street of the great City. The outward and external part of worship, when the spirit & life wa● departed from it, and the witnesses had left it, bec●me as a dead body or carcase, as having no breath or true life in it: for as the body becomes as a carcase when the soul and life is departed; so is the external form of worship when the spirit of the Lord is departed from it.  
Now that the external part of worship, in the forms and figures of it, when 'tis spiritless, and without life, is as a dead body or carcase. 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 carcase is, there will the Eagles be gathered together. The common interpretation of this Text is, that here by the carcase should be meant of Christ, and that Saints are compared to Eagles, as resorting to Christ. But consider how far remote this opinion is, from the adequate sense of the place. For first, it would be a most irksome and nauseous comparison, to liken Christ to a dead stinking carcase: The like comparison of Christ we find 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 a bird of prey, mentioned, Job 39 27, 28. etc. But if we would inquire for the mind of Christ in this Text, we are to consider the whole drift and scope of the Chapter, which is no other than a full and ample declaration, or rather a prediction of the destruction of Jerusalem, the Temple, the Nation, and Church of the Jews, as appears plainly by the beginning of the Chapter. Now in the midst of those tribulations & desolations that should befall the State, & Church of the Jews; Many should say, lo here, or lo there is Christ, verse. 23. But Christ exhorts them not to believe those false Prophets, that should say, he was in the desert, or in the secret Chamber: and why? For as the lightning cometh out of the East, and shineth even unto the West, so shall also the coming of the Son of man be. Now as it is the native property of lightning to make a full discovery of itself, by its lightsomeness and brightness: so Christ shall be eminently manifested, and declared to be the Messiah, by the destruction of Jerusalem, of the Temple and worship of the Jews. So that Christ's coming to destroy Jerusalem, was like lightning; for what could more evince and testify, that Christ was the true Messiah, than the destruction of the Temple & worship of the Jews, which they upheld after the coming of Christ; when it should all have been abolished. Christ foretelling of this destruction, by which himself should be manifested, coming as lightning, shining from the East to the West: saith; For wheresoever the carcase is, there will the Eagles be gathered together. Now by the carcase he meaneth Jerusalem, the Temple, and the worship of the Jews, which they kept up in use, after the coming of Christ, when the Jewish forms 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 carcase, without any life or spirit in it; they only upheld the superficial part of their form 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 down the Temple, scattered the people, and destroyed their worship. Thus it was with the Temple and worship, with the people and Cities of the Jews, being left of God, without his presence and spirit, became as a dead carcase, and the enemies, like birds of prey, came and devours them. So here, when the 
Hab. 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 external forms 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 City, and that Antichrist will not suffer to be buried, or put in graves. For what is all the form of worship, and service of the carnal Church, and of worldly Christians, but as a dead carcase, lifeless, and spiritless. The Jews kept up all their forms 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 written, Thou shalt not speak evil of a Ruler, etc. Act. 23. 5. Now I verily believe that the Apostle knew well enough who it was, that he was brought before, and that he was the titular Highpriest: ●ut when he saith; I witted not that it was Gods high Priest; he spoke ironically, or by way of derision; because he sat as high Priest, when he was not, at that time a lawful high Priest, the office of Priesthood being expired, by the coming of the Messiah. Now the Jews were very willing to have kept up their rites and forms, their worship and Priesthood, when they should have been laid aside, the Lord being departed from them, they were but as dead carcases. In like manner doth Antichrist, by the outward Court, or external forms 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 City, these they keep above ground, and will no● suffer them to be buried: they only slay the testimony & spirit of the witnesses, but they preserve their bodies for their own use, and to serve their own ends.  
Secondly, Consider, the place where these bodies lie, and that is in the street of the great City. Here we have two things to inquire after, viz. what is meant.  

First, by this great City?  
Secondly, by the street thereof.   
First, This great City 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, she doth not only commit spiritual whoredoms, 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 City which reigneth over the Kings of the earth, verse. 18. I confess, that Rome hath mystically ruled the Nations, and hath been as the well-bead of the filthiness and abomination of the world. But more especially this woman, here called the great City, is the carnal, worldly, Antichristian Church; which hath as a whore departed from God, and hath been led by a lying spirit, and hath followed after whorish inventions of her own brain, 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 babel and confusion. This woman called the great City, is no other than the whole Church of Antichrist; that rides upon the beast or earthly power; and is clothed in gay clothing of humane ordinances and formal professions, pretending to be the Spouse of Christ, when she is a very harlot, going after other lovers; and whiles she pretends Christianity, she is drunk with the blood of the Saints. This whorish woman is the great City, where lieth the dead bodies of the witnesses.  
Secondly, by the street of this great City 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 plural, and signifies all the streets, territories and places of Antichrist's rule and domination. It cannot properly be taken for one street; for thero is no great City made of one street: but indeed the word, as rendered by the Septuagint, signifies a whole Country, 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 largeness of Dominion, the whole compass and extent of all the Nations, and Churches, that are under the authority and command of Antichrist: the utmost limits and extreme bounds of largeness and greatness is here intimated by the street.  
In the third place, we come to a description of this City, and that is,  
First, by resemblance; first, to Sodom; secondly, to Egypt.  
Secondly, by some carriage or action of this City towards Christ: it's the place where our Lord was crucified.  
The City is described by a resemblance to Sodom and Egypt, in a metaphorical way; for here we have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritually, which means something that's spiritual and mystical: not that it's spiritual, as opposed to carnal or earthly, but as opposed to Sodom and Egypt literally and properly so called. Then it's meant of Metaphorical Sodom, and of Mystical Egypt, by way of an allusion or resemblance.  
First, Sodom was a place full of filthiness and uncleanness, as we have the relation in Gen. 19 And the iniquity of Sodom was said to be pride, and fullness 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 spiritual 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 whoredom, fornication, and abomination of Sodom, are spiritually hatched and acted by this whorish woman, this great City Babylon the great, this Antichristian Church, this abominable Strumpet, the great Harlot of the world.  
Secondly, we have a resemblance to Egypt. 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 Cattles; for it was the custom of the Heathen to worship their Kine, and other Cattles; for it was the custom 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 until they were come forth of Egypt, lest they should follow the example of the Egyptians.  
Secondly, Egypt was full of tyranny and oppression towards the children of Israel: their Taskmasters laid on heavy burdens on their shoulders, and that with much vigour and cruelty, as 'tis related in Exod. 1. 13. The taskmasters of Egypt, and the oppression of Pharaoh, made it to be the very house of bondage. The same things are found in mystical Egypt, as Idolatry and superstition: all the whole bundle of Antichrists worship, is but of carnal invention, and humane institution, yea it is spiritual whoredom and Idolatry. So also may we find in her all the cruelty and oppression of Egypt: here are those Taskmasters, that by their civil power, and Ecclesiastical Laws do 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 devour her children: and when the woman flieth into the wilderness for shelter and relief, he casts a flood of persecution after her, and continually maketh war with the remnant of her seed, which keep the commandment of God, & have the testimony of Jesus Christ, Rev. 12. 4. 16, 17. Thus you see how the great City is resembled,  

1. To Sodom, for pride and filthiness.  
2. To Egypt, for idolatry and oppression.   
The second description of the City 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 crucified at Jerusalem; but it is meant spiritually and mystically, that Christ is crucified in his truth and members, in Sodom and Egypt: it's the pride and filthiness of Sodom, and the cursed idolatry and cruelty of Egypt that doth always crucify Christ in his laws and servants, but consider;  
First, though Christ in his person was put to death at Jerusalem, yet he was crucified by a Roman power, condemned by Pilate, a Roman Judge, and was adjudged by a Roman kind of 
joh. 18. 31. Mat. 20. 19  death, and was executed by the Roman Soldiers, and all was done under the Roman jurisdiction, territory, government, and dominion, which here for filthiness and abomination is called Sodom, and for idolatry and oppression is called Egypt. So in this respect Christ himself may be said to be crucied in Sodom and in Egypt. 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 me? which words do import, that Christ is crucified in his people. So that as Christ was brought in, adjoined in testimony and witness 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 put to death by a heathening Roman power: so by the reign and dominion of Antichrist, the Witnesses are put to death also, and Christ is crucified in them. It was the wickedness 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 soldiers that crucified him: all this wickedness heightened in Antichrist, grows into the uncleanness and filthiness of Sodom, and into the e●●ity and cruelly of Egypt, doth make War 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 show, that the wickedness and impiety that put Christ to death, is the very same wickedness that Antichrist doth exeroise, in killing of the faithful servants and Witnesses of Christ. The words being unfolded, we now come to give some observations from them.  
First, observe, That the external forms 
1 Observe:  of worship that Antichrist useth, are but as a dead body, or carcase.  
Such was the Temple, Priesthood, and worship of the Jews, when God 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 Prophecy of the Witnesses. As the body becomes a Carcase, when the spirit & life is departed, so is the external and formal part of worship, when the spirit of God hath departed from it. The Apostle tells of a form of godliness, without the power thereof, 2 Tim. 3. 5. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not put for the true form or essence of godliness, but for an external profession and conformity thereunto by a mere resemblance, vizard, or show of holiness: So all the formality of Antichrist doth consist in external gestures, behaviours, rites, and ceremonies, without the pure efficacious, powerful, inward worship of God in spirit and truth: so all their formal profession is but as a dead body, a Carcase without the life or spirit of Christ.  
Secondly, observe, That it is not so 
2 Observe:  much the outward form or figures of worship, that Antichrist seeks to suppress, as it is the spirit and testimonies of the Witnesses.  
The world doth patch up their whole Religion from the external forms or bodies of the witnesses: these lie in every street of the great City, 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, than these Gentiles possess themselves of the outward Court, take it as their portion, and use it at their pleasures. As Mahomet took part of the Jewish customs, and part of the Christians practice, and so patched up his form of worship: So Antichrist hath taken the external forms, that the Witnesses had before exercised in; and adding his own inventions, makes up a formal R ligion that he sets up in all the streets and territories of the great City, 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 Witnesses, the forms and images of the worship, that they have been exercised in, and have laid aside.  
Thirdly, from the resemblance, observe, 
3 Obser.  That Antichrist is full of spiritual uncleanness, and cursed cruelty. All the pride, gluttony, fullness of bread, and abundance of idleness and filthiness of Sodom: all the wick dnesse, idolatry, rage, envy, and malice of Egypt, doth but set forth the sinfulness of the man of sin, the son of perdition; yea all that abominable wickedness heightened, spi itualized, and grown more vile and mysterious, as it is acted by Antichrist. Here is the silthiness of Sodom, the idolatry of Egypt, the oppression of Babylon in a mystery, all under the pretence of piety and godliness. This City is called the greatwhore, Rev. 17. 1. because of the multitudes of her spiritual 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 full of abominations, a glorious cup to allure others to drink the wine of her fornicatior, and to partake with her in cursed idolatrous practices. Besides, the enmity, rage, and cruelty of the Beast is always vexing and tormenting the Israel of God. Here is the filthiness of Sodom, and the enmity of Egypt practised by Antichrist, in the mystery of iniquity, drawn up to the greatest pitch, heightened to the utmost extremity, deposing Christ and his truths, advancing flesh and sin into Christ's 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 chief 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 work and aim, he could not be Antichrist, who indeed is one that fights against Christ, under the very form of Christ. And as it's Christ he aims at, so it's Christ that is slain and crucified: it's our Lord, his truth, his image that's slain in spiritual Sodom & Egypt: And in as much as ' its Christ he crucifieth & killeth; great shall be the judgement of Babylon, as we may see in Chap. 17. when God shall recompense upon the man of fin, the blood of the Prophets, and the blood of the Saints, and of all that were slaine upon the earth, vers. 24.  
And last of all, the Lord will reckon with Antichrist for the blood of Christ, for crucifying the Lord of glory. Christ tells the Jews, that upon that generation should be brought all the blood of the Prophets, and righteous men slain in former times, because they succeeded 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 Sodom, Egypt, and Babylon, and of those that crucified Christ; therefore upon him shall be recompensed the blood of all that were slain upon the earth. So great shall be the fall and ruin of Antichrist, that a mighty Angel (of great force and power) shall take a great millstone, and cast i● into the sea, and it shall be found no more, Rev. 18. 21. A great millstone is very ponderous and weighty of itself, 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 showeth the exceeding violent and perpetual 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 days and a half, 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 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 burial, and that is, for three days and a half.   
First, concerning the persons exercised about these dead bodies, and they are People, Kindred's, Tongues, and Nations. We may read the words partively thus: Some of all people and kindreds, etc. which implies some principal ones, viz. those of power, strength, wisdom, authority, rule: These principal men of all Nations, Kindred's, and Tongues, the most learned and wise, the most eminent and honourable of all Nations, the most choicest 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, 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 look upon the dead bodies of the Witnesses, not as the high Prie and the Jews did upon Christ, with disdain and scorn, Lu. 23. 25. The people with the Priests, beholding of him, derided him; but rather these look upon them with delight and affectation, and as it's expressed in the next verse, they rejoice over them: they make these dead bodies, or outward Carcase of heavenly things, to be the very object of their joy and delight: they live upon these Carcases, 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 disfavour and scorn, it was spoken it was spoken to the indignity of the Babylonian Monarches, that they should be cast out of their graves as on abominable 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 satisfy 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 external form 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, she might be buried out of his sight, Gen. 23. 4. because the sight of his Wife was a grief 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 Carcase or forms of the Saints, frame out, and set up a Religion unto themselves: and therefore, though they slay the testimony of the Witnesses that did vex and trouble them, yet they keep 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 burial, that is, three days and a half, which is spoken indefinitely and undeterminate: and as in Prophecy days are taken for years, so here it is meant of three years and a half, and so hold● proportion with the thousand two hundred and sixty days, and 42. months, and a time, times, and half a time. For it cannot be meant, that the Witnesses should prophesy three years and a half, and at the end of their prophecy should be slain, and lie dead three days and a half afterward: But this three days and half in which the dead bodies of the Witnesses lie slain, and their dead bodies continue unburied, is the same term of time with that of the Witnesses prophesy: even all the space that Antichrist doth possess the outward Court, and trample under foot the holy City.  
The words being thus explained, we proceed to the Observations, which are these.  
First, That the power and greatness, the 
1 Observe.  wisdom and abilities of men, are exercised about the dead bodies of the Witnesses.  
What is all the study 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, Kindred's, and Tongues; these with all their dominion and greatness, with all their learning and wisdom, they are all employed about the Carcase, or external form of things: All the syllogistical reasonings and disputes, all the maxims and rules that worldly men are exercised in, what are they, but the very form and figure, the superficial and external part of those things, that the Saints have in their time administered in: now the Gentiles come to possess the outward Court, and all their pains 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, etc. take about the dead bodies of the Witnesses, is to keep them above ground.  
The remembrance and sight of these are very dear and precious to the world: these are their very life, peace, and joy, they cannot live or enjoy themselves without them. The external forms of Religion, that the Witnesses have sometimes given forth their testimony by, and having laid them aside, the world doth with much greediness take up to use them, and to make them their very stay & comfort. I have observed, that the Saints did never cast aside any external 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 Carcases, or outward things. Hence it is, that when the Witnesses have cast aside some formal ways of worship; what is the question of worldly professors? what Religion shall we be of now, say they? when shall we be settled? Alas, their Religion and life is gone, 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 ways and forms that now they take up themselves: they only persecuted the spirit and testimony of the Saints, but their Carcases 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 Saints, to advance the fleshly part, and outward Carcase of heavenly things, in relation to their own advantage.  
It's said in vers. 18. The nations were angry, for his wrath is come, and the time of the dead, that they shoved 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 Lord's wrath is come upon all Religion, and glorious forms 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 carnal Church is now overturning, and all is, because it is but a dead Carcase, and shall be consumed.  
Thirdly, In that these bodies lie unburied three days and a half, observe, That the dead bodies of the Witnesses are 
3 Observe:  kept above ground, all the time of Antichrists reign. As before their dead bodies (viz. their outward forms of worship) did lie in all the streets and dominions of Antichrist: so also are they kept above ground in every age and period of time, in which the beast doth reign. For these bodies have an agreement with the outward Court, which is given to the Gentiles for forty two months. This also is the time of the woman's being driven into the wilderness a thousand, two hundred, and threesore days, Chap. 12. 6. where she was nourished for a time, times, and half a time, Ver. 14. So that these three days holds proportion with the forty two months: the same time that Antichrist doth possess 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 Reign he shall make war with the Saints, slay their testimony, and make use of their dead bodies. And though he could not endure the spirit & truth that the Saints held forth, yet he knows how to make use of their external form and image, which he will not part withal, so long as he is able to keep it above ground, until the wrath of the Lamb come, and that the dead shall be judged.   

VERS. 10. And they that dwell upon the earth, shall rejoice over them, and make merry, and shall send gifts one to another, because these two Prophets tormented them that dwelled on the earth.  
HEre we have a farther carriage of the Adversaries towards the dead bodies of the Witnesses: while they lie in the street of the great City, and are kept from being interred, or put in graves, the men of the earth, they rejoice over them, and make merry, and send gifts one to another, because these two Prophets are tormented, etc. 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 rejoice, make merry, and send gifts one to another.  
3. The reason of this their acting; Because these two Prophets tormented them, etc.   
The first of these to be considered is, who are meant by the persons that are here styled, the inhabitants of the earth: These are meant of worldly Christians, such as serve Antichrist, they are only earthly and carnal, they are without the Temple of God, they live in the synagogue 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 carnal, in opposition to the Saints, who are said to dwell in heaven. The Witnesses are styled such as dwell in heaven, Chap. 18. 20. And those that worship the Beast, being their opposites, are styled, 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 inhabit and dwell; they favour of the earth, having earthly enjoyments, carnal 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 rejoice over them, make merry, and send gifts one to another. This is an allusion to the practice of the Jews, when they had procured deliverance from the contrivances of Haman, they solemnly feasted, rejoiced, and made merry, sending portions one to another, Hest. 18. 19 So when the Lord had restored unto the Jews their land, their City, the Temple, and worship; The people went their way to eat, and to drink, and to send portions, and to make great mirth, Neh. 8. 12. Suitable hereunto is that of the Prodigal, who when he came home, the Father for joy kills the fatted Calf, and they rejoice and make merry together, Luk. 15. 24. So here the inhabitauts of the earth do so well resent their kill, and overcoming the Witnesses, as that they solemnly rejoice 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 Ensigns of Conquest. And this they express in a feastival manner, They eat, and drink, and are merry, and send portions one to another.  
The sum 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 do not this literally, yet they shall as much, and as really rejoice, as they that did such things; and not only so, but do what they can to make others rejoice with them.  
3. Consider the reason why they do thus rejoice, and that is, Because these two Prophets tormented them that dwelled upon the earth. We may read tormented, or had tormented; not that they rejoiced because they were tormented by these Prophets, but because they had overcome, and killed these Witnesses of God, that had always 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 rejoice. The Witnesses torment the earth by inflicting just punishment and reward upon those that worship the Beast. Their very witness and testimony is a great torment to the world. The wine of God's wrath, and the cup of his indignation shall torment the earth: and what is all this, but the pouring forth of the Vials, occasioned by the prophecy 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 witness and prophesy: Good reason hath the world to rejoice, when they can hinder the course of their testimomonie, and keep their bodies out of graves, to their own advantage and use. From the words thus opened, take these few Observations.  
First, observe, That the people that 
1 Observe.  serve Antichrist are earthly and carnal. They are a generation that do arise from the earth, and they are earthly, they neither know nor favour the things of God. Their Church is carnal, their Ordinances are but inventions, their Government is but a worldly power, all the whole form of service and worship is but of an earthly and humane institution. Their wisdom and knowledge is but of the flesh, the wisdom of this world, and of the first Adam, they are not endued with wisdom 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 anointing, of a common spirit. Indeed these may cause fire to come down 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 Proselytes to themselves. So that all the things these enjoy, are but carnal Churches, invented Ordinances, humane gifts, worldly governments, all proceeding from the earth, are earthly, and shall be cast forth into the Earth again.  
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 rejoicing of earthly people, is in slaying of the Witnesses, when they can overcome and trample upon their Testimony, when they can suppress the spirit of God in them, and stop them in the course of their prophecy, than they will rejoice over their dead bodies, and make their Carcases their very life and glory. These of the Earth have no quiet or peace in themselves, until by their power and wickedness they have crucified the very appearance of God in these two Prophets; and when having slain their testimony, and set up their Carcase as their form of Religion, than they rejoice, they stir up one another to triumph, and exult, they comfort one another in this great victory. Oh what great rejoicing hath there been in all ages, when the world and men of the earth could at any time suppress these Witnesses, it hath been their greatest aim and ambition; and when they have accomplished it, it hath been their greatest joy and rejoicing.  
Thirdly, observe, That the Witnesses 
3 Obser.  by their prophecy do most of all torment the men of the earth. The Earth, and the Inhabitants thereof could rejoice in their earthly enjoyments, in all their carnal actings, and humane inventions, were it not for the testimony of the Witnesses, these continually vex 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 testimony against their falseness and emptiness of all their performances: But when these come and say, this is Antichristian, to tell the world their Church is carnal, 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 sweet 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, 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 herself, 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 testimony, cause vials of wrath to fall upon Antichrist, then shall the men of the earth be scorched with great beat, and shall gnaw their tongues for pain, and blaspheme Grd, because of their sores and their pains, Rev. 16. 9, 10, 11. Their hearts shall 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 prophecy vex and torment the Inhabitants of the earth.   

VERS. 11. And after three days and a half, the spirit of life from God entered into them: and they stood upon their feet, and great fear fell upon them that saw them.  
WE have spoken of the witnesses prophesying in sackcloth, of their death & slaying, which was a time of mourning & sadness to them; but of joy and triumph to their adversaries, who sport and rejoice over their dead bodies. Now cometh a season wherein these poor despised witnesses shall exult and be glad: when their enemies shall be vexed & tormented; for when they had slain the faithful witnesses of Christ, they thought never to hear of them more, but that which will damp all their mirth & jollity is this, these witnesses shall stand upon their feet, and rise again. Now of their resurrection we are to consider.  
First, the time when they shall rise, and that's After three days and a half.  
Secondly, the cause or means by which they shall rise, and that is, The spirit of life from God entered into them.  
Thirdly, we have their resurrection itself, expressed in these words; And they stood upon their feet.  
Fourthly, and lastly, we have the consequent or sequel thereof: And great fear fell upon them that saw them.  
Concerning the time or season of the rising of these witnesses, it's expressed by three days and a half, which term of time hath been opened already, and as you heard, holds proportion with forty two months, And with 1260 days, and with a time, times, and half a time. All the time of the powerful reign of the beast, the witnesses prophesy in sackcloth, they are always killing and slaying, they lie dead in the great City, and their bodies are kept above ground for the space of three days and a half, which holds a just proportion with the time of the woman's being in the wilderness, in Chap. 12. 14. expressed by a time, times, and half a time. After which time of sorrow and sadness, that shall befall these witnesses, they shall rejoice, for they shall rise again.  
Now in that it's said, After three days and a half, it doth seem to imply, an earnest expectation in the witnesses of their resurrection, when the time shall draw near, when the last period of time shall come, of their sadness and mourning, then suddenly they shall expect a time of rising and rejoicing. Before the time they cannot expect deliverance: but when it draweth near, than they are exceedingly taken up in the expectation of it.  
Secondly, the cause or means of their resurrection, The spirit of life from God entered into them. After this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spirit of life; or as the Hebrews call it, the breath of life; as it's said, God breathed into man the breath of life, Gen. 2. 7. when he made man a living soul. So when the Lord doth raise up his witnesses from their state of sadness 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 soul's communion with God. The body is dead without the spirit, so is the soul without Ghd. The conjunction of soul and body is life; so the union of the soul with God is divine life. The Psalmist saith, In thy presence there is life. And mark it, he doth not say, the spirit of prophecy, such whereby they did only see things remotely, foretelling what should come to pass in after times: but the spirit of life from God entered into them. The mighty and powerful 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 do live, and they know they live; I say, this mighty, powerful 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 mean, low, and poor condition they were in, prophesying 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 itself, and that is expressed in these 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 mystical; such also must their resurrection be. Then it cannot be meant of a bodily or fleshly resurrection; but of that which is mystical and spiritual; namely, a resurrection from shame and misery, from bondage and weakness, from their means, low, weak, and fackcloth condition, unto a state of more perfection and liberty, of more glory & light; their condition should be much more glorious and excellent, than it was before. From this expression; And they stood upon their feet; note two things.  
First, it notes a rising from a poor, low, mean, captivated condition, as plainly appears from that place, from whence these words are borrowed, Ezek 37. 10. when the Prophet was commanded to prophesy unto the four winds, to breath upon the slain, and upon the dry bones, that they might live. The dry bones, and the slain are the house of Israel under the Babylonish captivity, they were as slain, and as a dead body: (even as the witnesses are under the tyranny of Mystical 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 mean and lost condition under the oppression of their enemies. Hence they are said, 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 wisdom, that knowledge, light and power they should enjoy in themselves; they should stand upon their own legs, and not depend upon others; they should not live upon the wisdom, opinion, and knowledge of other men, but upon their own light and experience in the things of God. The time was, that the Ark was carried upon men's shoulders, from place to place, until at last it was brought ●nto the Temple, and then it rested: So the Saints, while prophesying in sackcloth, under weak 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 own 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 own feet. Thus we see, that the resurrection of these witnesses is first, from bondage and misery, unto liberty and freedom. Secondly, from darkness and meanness, unto light and glory.  
The fourth and last thing here to be considered is the consequent or sequel hereof; And great fear fell upon them that saw them. When the witnesses were slain, and their dead bodies lying in the street of the great City; The men of the earth could rejoice, make merry, and triumph; but now at the witnesses rising, the case shall be otherwise with them, now they shall fear and tremble, now amazement and astonishment shall take hold of them. When the witnesses were slain, they thought never to hear of them more, they hoped they should never arise; but behold now they rise again, and how greatly doth this affright the men of the world; here is terror 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 fear fell upon all that heard those things. Those persecutors that did vex and trouble the witnesses, they thought they had made sure work 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 grief and amazement they rise again, and stand upon their feet; this doth more affright & trouble the men of the earth, than ever their prophecy did.  
Having thus unfolded the words, we pass on to the Observations they offer to our Consideration.  
First, Observe; That when the time of 
1 Obser.  the witnesses suffering and sadness draws 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 days and a half, etc. There is a day, and after that two days, in which the witnesses are in the midst of their sufferings and persecutions, their evils are multiplied, 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 half day shall come, which shall be but short, than 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 again. These shall be able to say, the Lord will cut his work in righteousness. It is said, that all Babylon's plagues shall come in one day, Chap. 18 8. that is all in some short time, suddenly, and beyond expectation. So sudden shall be the rising of the witnesses, when they come to the half day, or last period of time. Now I am most confident, that it is the time of the sixth Trumpet, in which time the witnesses are not to be slain, 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 kingdom of God, doth predict to me, the sudden rising of the witnesses. The three whole days of the beasts reign are past, it's the half 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 rejoice, their time of deliverance draweth near; the spirit of life appears 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 brightness thereof. Many things in the consequent words of the Text will farther manifest, that the witnesses are in rising.  
Secondly, Observe, That the witnesses 
2 Observe:  are enabled to arise by the mighty powerful 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 soul, the second was made a quickening spirit, 1 Cor. 15. 45. Christ is alive-making spirit, it is the spirit that makes man to live a spiritual life. This is the true life, the spirit of life; all spiritual actions flow from this life, it is Christ living and acting in the soul. Now it is the abundant flowing forth of this spirit of life, that must cause the witnesses to arise. It was the great and powerful voice of Christ, that caused the dead to rise, Joh. 5. So it must be the powerful quickening, 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 prophecy, as to foretell things to come, or to see things at a great distance, that will make the witnesses revive and stand upon their feet; but the spirit of life, when they shall know they live, when all they act & speak 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, than 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 Observe:  when the witnesses lie slain and dead; so also there is a time, when they shall revive and live again. They shall not always be trodden underfoot by the men of the earth, and prophesy in sackcloth, and be slain by the beast that ariseth out of the bottomless pit; and their bodies to lie in the streets of the great City, that they should always be made a scorn 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 rejoice; and then their enemies that rejoiced over them shall weep and lament. If their enemies did know this, they could not so much triumph over them. For as the Prophet speaks; Though they fall, yet they shall rise again, 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 weakness and darkness; but afterward they break forth in greater lustre & brightness then ever they did before. Though they for a space lie dead, & their bones are dried (as the Prophet speaks 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 own feet; they shall not live upon the strength of man's parts, wisdom or argument; but upon their own knowledge, experience, and assurance of the spirit of life from God dwelling in them. Now they shall not prophesy or foretell of good things to come, or of deliverance at a great distance; but they shall act and speak in the name of the Lord, from the anointing that dwells in them, they shall only move, speak and act by that spirit of life, that hath raised them from the dead.  
Fourthly, and lastly, observe, That 
4 Observe:  the rising of the witnesses, is a most dreadful 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 darkness and weakness, and shall lift them up into a higher condition; what will the world say, are not these they that we have persecuted and slain, risen up in the rule, dominion, and power of the kingdom 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 Soldiers came to apprehend Christ in the garden, and did but hear Christ say, I am he; they fell down backward: So when the men of the earth shall hear and see▪ the poor despised Saints to stand upon their own feet, they shall fall backward; they shall as Saul fall flat upon the earth, they shall become heartless & spiritless, fear and trembling▪ shall take hold on them. The prophecy 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 prophecy. But now when they shall see them arise higher than 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 mourn 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 balance goes down, when the other goes up; so the honour, prosperity, & dignity of these witnesses, and of carnal men, are inconsistent one with the other. Then this amazement falls irrisistibly upon worldly men; fearfulness and astonishment doth surprise them all, paleness of face, and sadness of heart strikes the men of the earth, when they thought they had slain these Saints so that they should never rise more, they thought they had made an utter riddance, never to hear of them, never to see them more, unless their dead bodies and carcases, to make merry withal: but now that these should revive and live again, the sight of this, nay the very thought hereof is like a millstone, that breaks them in pieces, and doth make their hearts to melt, and their spirits to fail within them.   

VERS. 12. And they heard a great voice 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 ascension; wherein we have an evident allusion to the resurrection and ascension of Christ. And they heard a great voice from heaven, saying, Come up hither, etc. In which words consider.  
First, the cause of the witnesses ascension; They heard a voice from heaven, etc.  
Secondly, the ascension itself; And they ascended up to heaven in a cloud.  
Thirdly, we have a special Adjunct of their ascension; And their enemies beheld them.  
We are no more to understand this ascension of theirs in the letter, than we did of their resurrection: but as we understood before a mystical resurrection; so now understand a mystical ascension also: Their kill was mystical, as being slain in their testimony, so of necessity, we must understand their resurrection and ascension to be mystical. This having been formerly inculcated, and now also premised, that we are to inquire after a mystical ascension. We proceed to speak of the first thing; viz. the cause or means of their ascension. And they heard a voice from heaven, saying to them, come up hither. In these words observe.  

First, a voice.  
Secondly, from whence it comes.  
Thirdly, to whom it speaks.  
Fourthly, what it speaks.   
The first thing to be taken notice off is the voice: This voice is no other than the very call of God, the appointment of the Lord. The great voice of his spirit; 'Tis not like the still voice, in which God did impart his mind to Eliah, or the voice speaking behind his people; but a great and mighty voice, like the sound of a Trumpet, as it's expressed in Revel. 4. 1, 2. This is a translating voice, changing the Saints into the voice itself, they are such as the voice is, as John confesses; immediately, saith he, I was in the spirit. This voice 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 do ascend.  
Secondly, the place from whence this voice cometh, that's from heaven, that shows it is a most eminent, powerful, and certain voice. It's the voice of righteousness revealed from heaven, it's full of certainty, the mouth of the Lord hath spoken it, it's full of excellency, coming from the excellent glory, it's powerful and full of majesty, it comes from heaven, and brings the power of heaven along with it, it prevails 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 voice.  
Thirdly, take notice unto whom this voice is sent; it speaks unto them; namely, the witnesses and faithful servants of the Lord. This voice speaks only to the holy ones of God, none else can understand its language. Those that accompanied Paul in his way to Damascus in Act. 9 heard a voice, but saw no man, neither did they understand the meaning of the voice, that was spoken to Paul. So the men of the earth, may hear the outward sound of this voice, but they understand it not, neither is it spoken to them; it's only spoken to the witnesses, and they hear it, it's directed to them, and they only understand it.  
Fourthly, what direction doth this voice give forth: it calls the witnesses 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 myself, you have mourned, as in the absence of the bridegroom; 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 kingdom; 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 filthiness of Sodom: come now, enjoy myself, my wisdom, my strength, my kingdom: you shall now live upon my holy mountain, and there shall be no destroying beast, you shall not be destroyed by your adversaries, neither shall the beast, that ascendeth out of the bottomless pit be able to make war with you, to overcome, and kill you any more. Here is the voice of the Lord, powerfully calling, the bosom of the Lord opened in goodness and love, the face of God shining forth in beauty and sweetness, the hand of the Lord effectually reached out, here are the gates of the new Jerusalem, and of the kingdom of Christ set wide open, and all comprehended in this most excellent and precious, in this most transcendent and glorious voice of the Lord, expressed in these words, come up hither.  
Thus we see by what means the witnesses are made to ascend. The mighty voice 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 only understand it, therefore directed to them. And the glorious direction it gives forth, it calls up the poor despised servants of the Lord, to live in the power and kingdom of Christ, saying, Come up hither. We now go on to that which follows.  
The second thing to be considered is the ascension itself; And they ascended up to heaven in a cloud. In the consideration hereof, we may consider three things.  
First, their action, they ascend.  
Secondly, the place whether, that's up to heaven.  
Thirdly, the manner of their ascension, It's in a cloud.  
Their action is to ascend, which signifies some greater accession of honour, dignity, greatness, and prosperity. When Nabuchadnezzar once said, I will ascend up to heaven, I will exalt myself above the clouds, Isa. 14. 14. its meant that he would in his heart be greater in name, honour, strength and dignity, than he had been formerly.  
So the Witnesses shall ascend into a state and condition, much more excellent than they had before enjoyed. This ascension is diametrically opposed to their sack cloth condition, to that mean and low condition these Witnesses had lived in, while they were under the power and reign of the beast. This ascension is not a carnal or bodily transmutation, or a motion from place to place, but of a mutation of state and condition; 'tis an ascension unto more liberty, freedom, knowledge, strength and glory than they had lived in before.  
Secondly, the place unto which they are to ascend, and that's to heaven; the kingdom 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, wisdom, knowledge, light, and life. They shall come to possess the Kingdom of Christ, and enjoy all the immunities thereof. They shall live more in heavenly discoveries of God and Christ, and his will: their external 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 itself, Chap. 18. 20. The multitude of Saints that shall sing Allelujahs 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 to ascend up to heaven, in respect of that heavenly and glorious condition and state that the Lord will advance his people unto, when he shall wholly break the power of the beast, and advance his people to partake of the glory and dignity of his own kingdom.  
Thirdly, we 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  the face of all things; this is that darkness, that confusion, division, contest, war, envy, 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, wisdom 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 do, when they go 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 men's spirits, that they scarce know which way to turn themselves. It's in this cloud of confusion, in which the Witnesses do ascended. We cannot but remember that the Lord brought his people from Egypt, by dividing of the Sea, by separating of the great waters: so will 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 wisdom and policy 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 faithful 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, Kindred's, and Tongues, with all the inhabitants of the Earth: All worldly, carnal, Antichristian men, these shall behold them to their grief 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, it's mentioned in the praise and happiness of those that do 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 wormwood, as gall and bitterness to their spirits, this shall even make them gnash their teeth, but they shall 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 Observe:  enabled to ascend by the powerful voice of the spirit of God. They can never rise nor ascend, until they are called up to the Lord by this great voice, this loud heavenly voice, this voice of Majesty and glory. Antichrist was able to suppress and keep under these two Prophets of the Lord, until the Lord comes and raises them up by his own voice and command. If all the world should call upon them to arise, they could not, until the Lord speak the word, and say, Come up hither. When the Lod speaks with a heavenly voice, it is so full of love and joy, of light and life, that every thing in the hearts of his, do hear his voice; every faculty, every member, all parts hear and obey. The soul is never willing to ascend, until the Lord calls by his eternal voice, and that hath such force and power, such excellency and and majesty, that it removes every obstacle out▪ of the way, and sets aside every thing that would hinder. And again, this voice is so great, so powerful, carries with it so much authority, that the men of the Earth cannot hinder their rising▪ If the Lord speak with a powerful▪ voice 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, policy of men shall not hinder them. This voice 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 go, and ascend out of Egypt to Jerusalem, from bondage to liberty, from weakness to strength, from persecution to dominion, from light to darkness, from Earth to Heaven. Now the Saints are taken up to live in heavenly comforts and joys, in heavenly discoveries of ●ight and life, in heavenly immunities and privileges. And all this is done by the great, the mighty, and powerful voice of God.  
Secondly, observe, from the ascension itself; That the Witnesses have their 
2 Observe▪  time of triumph and rejoicing, as well as they have a time of sack cloth and mourning. When they ascend, they shall shake off their sackcloth and mourning, they shall ascend fare higher, unto an estate of more liberty, honour, peace, and glory, than their former estate was. They shall not always be made the scorn and reproach of the world, and be trodden under foot of the Gentiles, and▪ be driven into the Wilderness, and their dead bodies to lie in Egypt & Sodom, and their Adversaries to make merry, and rejoice over their Carcases; but they shall be advanced above all the pride & scorn of their adversaries: well may their enemies vex and storm at them, but they are above their reach and danger; these Witnesses shall be clothed with honour and dignity, for all the wrongs and injuries their Adversaries have put upon them. Now they shall sit upon Christ's throne, wear Christ's crown, enjoy Christ's kingdom: now they shall quit the Earth, and ascend far above men and fears, above griefs and troubles, above shame and contempt; to live more in God & Christ, to enjoy more of his life and righteousness, to become more inheritors of his Kingdom and glory.  
Thirdly, In that the Witnesses shall 
3 Observe.  ascend up to Heaven, observe, That the state and condition the Saints shall ascend up into, is most heavenly and glorious. The Saints shall not dwell in the earth, their faces shall not look downward, but their nature and privilege is now to ascend to Heaven, unto heavenly privileges and immunities, unto heavenly life and joy; great shallbe their enjoyments, when they shall ascend above the oppression of men, or the powers of flesh and hell; great shallbe their deliverance in respect of external liberty and peace, and also of internal light and glory.  
The external glory, liberty, and redemption that shall attend the Saints in this heavenly condition that they are instated in by this ascension, we may consider in these particulars following.  
First, these Witnesses upon their ascension shallbe delivered from the oppression of their Adversaries. The oppression of Egypt, Assyria, and Babylon shall all cease, and be broken in pieces My people went down 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 howl, Isa. 52. 4, 5. Behold I will bring them again out of the land of Egypt, and gather them from the coasts of Assyria; and the pride of Assyria shall be broken, and the Sceptre of Egypt shall departed away, Zach. 10. 10, 11. see also Isa. 10. 24, 25, 26, 27. And this proverb shall be taken up against the King of Babylon, and it shall be said, How hath the oppressor ceased, and the golden City: the Lord hath broken the staff of the wicked, and the red of the rulers, Isa. 14. 4, 5▪  
Egypt, Assyria, and Babylon were the mightiest Oppressors of the people of Israel, by which are typified those Antichristian powers that have overcome and killed the faithful Witnesses of God. But now these oppressors shall cease, and the golden City, that Ecclesiastical or Church-estate shall cease, and the Saints that have been oppressed shall go free, the Lord will take off the yoke of their burden, and break the staff of their shoulder, those that ruled over them, and were their taskmasters, shall 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 choose Israel, and set them in their own Land, and the strangers shall be joined 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 possess 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 serve thee shall perish; yea those nations shall utterly be wasted: The sons of them that afflicted thee shall come bending unto thee; and all they that despised thee, shall bow themselves down at the soles of thy feet, and shall call thee the City 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 ears shall be deaf, they shall lick the dust like a Serpent, they shall move out of their holes like worms of the earth, they shall be afraid of the Lord our God, and shall fear because of thee, Mica 7. 16, 17.  
When Christ shall put his Sceptre into the hands of his people, the men of the earth shall bow down themselves, and submit to their authority; the very spirits of men shall fall down and stoop before the Saints.  
Thirdly, the Saints shall be abundantly blessed in peace and quietness, they shall have rest from all their enemies. And it shall come to pass in that day, the Lord shall give thee rest from sorrow, from fear, and from bondage, Isa. 14. 3. The wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf, and the young Lion, and the Fa●ling together, and a little child shall lead them: And the Cow and the Bear shall feed, and their young ones shall lie down together; and the Lion shall eat straw like the Ox: And the sucking child shall play on the hole of the Asp, and the weaned child shall put his hand on the Cockatrice den: They shall not hurt nor destroy in all my holy mountain, Isa. 11. 6, 7, 8, 9 And again, I will extend peace to her, like a river, and the glory of the Gentiles like a flowing stream, Isa 66. 12. 
Isa. 33. 20   
These Scriptures I know are mysterious, and there is a spiritual meaning of them: but they are also true in the letter, and hold forth that external peace and rest, when the Lord shall cause his people to ascend fare above the power and malice of all their adversaries: then he will so take away that wolvish and ravenous disposition of worldly men, that his people shall live in peace and quietness among them.  
Fourthly, the Lord will raise up his people from reproach and shame, unto a state of dignity and honour. For Zions' sake will I not hold my peace, for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as the lamp that burneth: And the Gentiles shall see thy righteousness, 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 ye shall leave your name for a curse to my chosen (speaking of the Adversaries) for the Lord will slay thee, and call his servants by another name, Isa. 65. 15.  
By these Scriptures it appears, that the Lord will not always give up the names of his people to reproach and infamy: they shall not always 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 adorn his Spouse with the brightness of the sun and▪ make her terrible as an army with banners, than the daughters that see her shall bless 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 freedom, in respect of their outward and external glory: they shallbe freed from the oppression of their Adversaries. Their enemies shall serve them; they shall abound in peace, and be blessed in praises.  
Now it follows, that we speak something of their internal glory and excellency that they shall be advanced unto: And that you may, take in these particulars following.  
First, the Saints shall abound in heavenly knowledge 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 mountain the face of covering cast over all people, and the Veil 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 sevenfold, as the light of seven days, 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 veil of covering spread over all Nations, and that by the operation of the man of sin: but now the veil 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 appear in the Saints.  
Secondly, the Saints shall be taken up into higher enjoyments of spiritual comfort and joy, by a clearer apprehension▪ of divine love, then when they sat mourning under the sense of their own defects. And the ransomed of the Lord shall return, and come to Zion with songs, and everlasting joys upon their heads▪ and they shall obtain joy and gladness, and sorrow and sighing shall ●●e away, Isa. 35. 10. and Chap. 51. 1●. And the days of mourning shall be ended, Isa. 60. 20. And God shall take away all tears 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 tears from their eyes▪ and there shall be no more death, neither sorrow nor crying; neither shall there be any more pain, for the former things are passed away, Revel. 21. 4. And the inhabitant shall not say, I am sick, the people that dwell therein shall be forgiven their iniquity, Isa. 33. 24.  
All which places show, that when the Saints shall be delivered from the spiritual captivity of Babylon, they shall have no more occasion of sorrow, those evils that exposed them to reproach and persecutions, which lay so heavy upon them; and those evils 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 righteousness, righteous ones shall have the dominion. Neither shall the Saints live under any such apprehension of sin as now, which causes soul sickness: for their iniquity shall be done away, and they shall enjoy spiritual freedom and comfort.  
Thirdly, the Saints shall act more in the power of God, and less from self and creature. And he that is weak among them at that day, shall be as David, and the house of David shall be as God, as the Angel 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 go no Galley with oars, neither shall gallant ships pass thereby: Their tackle were loosed, they could not well strengthen their mast, they could not spread their sail; Then is the prey of a great spoil divided, and the lame take the prey, Isa. 23. 21. 23.  
The weak and the feeble shall be filled with so much grace, majesty, authority, strength, and truth, that as the very Angels of God, they shall be carried forth in the most heroical and divine virtues, that the most weak and impotent shall be able to take the spoil, and seize on the prey of divine things; they shall not sail in any gallant Ship of outward enjoyments, there shall be no rowing of the Galley with oars of creature-strength and ability: but they shall got forth in the name of the Lord, and shall in his strength alone perform all their undertake.  
Fourthly, and lastly, God shall more immediately communicate all knowledge, comfort, strength, and all divine grace unto his people, than he hath formerly done. The Saints shall enjoy divine things, by a more near and intimate way from Christ, then formerly they have done: They shall not so much rejoice in the external part or outside of things, as in the indwellings of the spirit and life of God within them. The Sun shall be no more thy light by day, neither for brightness shall the Moon give light unto thee, but the Lord shall be unto thee an everlastong light, and thy God thy glory: Thy Sun shall go no more down, neither shall thy Moon withdraw itself: for the Lord shall be thine everlasting light, and the days 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 City had no need of the Sun, neither of the Moon 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 walk in the light of i●, for there shall be no night there, Rev. 21. 22, 23.  
When all external means and ways shall cease, God and Christ shall be all in all to his Saints. The earthly Jerusalem had à Temple, and visible signs of God's 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 shall 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 ways and worships shall be more holy and spiritual; their light and communion with God and Christ shall be such, as that they shall not need any outward or external means. They shall not be over-shadowed by the night of ignorance, or persecution, or darkness, but shall be filled with the indwelling of God, and of the Lamb, and they shall walk in the glory of that divine light.  
This and much more might be spoken of the glorious condition of the Saints, when they shall ascend up to heaven, to live in heavenly enjoyments and privileges, both of external liberty and peace, and also of internal light and glory. This is part of the glory of the new Jerusalem, and of the Kingdom of Christ, when Antichrist shall be thrown down from his throne and authority; and when Christ shall be exalted, and the Saints possess his Kingdom. We now proceed to the next observation.  
Fourthly, do the Witnesses ascend 
4 Obser.  in a Cloud? then observe; That in the midst of the great confusion and darkness upon the face of the world, shall the Witnesses ascend.  
There is a great thick cloud of darkness, 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 passed through the Wilderness, until they came to Canaan by the conduct of a cloud: So this cloud that hath this day over-shadowed the world, shall not pass away, until the Israel of God are ascended up to the land of Messiah, our new Jerusalem. Suitable unto our purpose is that place, Isa. 51. 9, 10. Awake, awake, put on strength, O arm of the Lord. Awake as in the ancient days: Art thou not it that hath cut Rahab, and wounded the Dragon? Art thou not it that hath dried the Sea, the waters of the great deep? Thou hast made the depth of the Sea away for the ransomed to pass 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 himself with power, and  himself with strength as with a garment: as in the generations of old, or ancient days, when thou didst cut Rahab, and wound the Dragon, that's meant of Egypt 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 Egypt. Thus God delivered his people from the captivity of Babylon by the same power, as in the ancient days. Now in the same manner, when the Lord shall redeem his people from those burdens of spiritual captivity that his people have endured under the tyrannical dominion of Antichristian Babylon, God will dry up the Sea, and divide the waters; that is, he will waste and consume the state and strength of man, and divide Peoples and Nations one against another, a thick Cloud of darkness shall over-cover them all: what a gross thick Cloud hangs over all men this day, upon all their Actings, Counsels, and Designs: Most men grope in the dark, and know no● what they do; what a dark cloud of fear, anger, division, contention, disquietness 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 darkness, the faithful Witnesses of Christ, they get ground, and ascend higher and higher, until at last they shall fully ascend up unto the heavenly state and glory of Christ's kingdom. The Witnesses ascending in a Cloud, the world sees it not, 'tis a mystery that few understand. Then this thick cloud of darkness, fear, division and confusion upon the world, doth plainly demonstrate, that the Witnesses are now arising, shaking off their sackcloth, and mourning, and are now ascending up to Heaven, to live in, and enjoy the Kingdom of Christ, to enjoy that freedom and peace, that light and glory that we last spoke of.  
Fifthly, and lastly, do the enemies 
5 Observe:  of the Witnesses behold their ascending up to Heaven? Then observe, That all the power and policy of the Enemies of the Witnesses, shall not be able to hinder their ascension. The Adversary doth behold them, doth see them▪ get ground, arise, and ascend, and feign 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, 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 grief 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, than 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 Christ's Kingdom.   

VERS. 13. And the same hour was there a great earthquake, and the tenth part of the City fell, and in the Earthquake were slain of men seven thousand, and the remnant were affrighted, and gave glory to the God of heave.  
HAving spoken of the resurrection and ascension of the Witnesses, we now come to handle the great and notable effect that succeedeth thereon, together with several consequents thereunto annexed. The same hour there was a great earthquake, and the tenth part of the City fell, etc. In the handling of which we may consider,  
First, the time of this Earthquake, in these words; And the same hour, etc.  
Secondly, the Earthquake itself, mentioned in the Text, there was a great Earthquake.  
Thirdly, the consequents thereunto annexed, and they are three.  

1. The tenth part of the City fell.  
2. Seven thousand men are slain.  
3. The affrighted remnant give glory to God.   
But first, of the time, The same hour there was a great Earth quake. This term 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 we take it for a natural day of twenty four hours. It is an indefinite speech, and holds no certainty for the space of time: but it imports, that the time of this great Earthquake should answer the time of the Witnesses rising and ascending up to heaven. Those words expressed in Chap. 17. 12. These receive power one hour with the beast, import the same, meaning the whole term of their reign with the beast.  
Secondly, the earthquake itself follows: And there was a great Earthquake.  
The natural cause of an Earthquake is, when the wind is penned 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 rents, contrary to its natural firmness and stability. Of such an Earthquake we read, 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 mystical and spiritual Earthquake, a shaking of Kings, Kingdoms, States, Powers, Forms, 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 ruins. But this is again to be fulfilled; yet once more will the Lord shake heaven and earth: The heaven of Antichrists worship, Church, form, order and government: And the earth also, all those worldly powers that have engaged to uphold and manage the cause of the Beast; these powers, dominion, authorities and states shall be shaken also. Thus we see what we are to understand by this Earthquake, the great commotions and troubles that shall even rend & tear the earth in pieces: all its order, power, government and dominion, both in Church and State shall be broken, all shallbe turned upside down by these violent break forth, that shall happen upon the world at the rising and ascending of the Witnesses.  
In the third place we have the consequents of this great Earthquake in these words; The tenth part of the City fell, and in the Earthquake were slain 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 City 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 of the whole universal 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 itself hath mystically ruled over the Nations, hath been the rise of abominations, and therefore in some sense, is meant by the City: yet it cannot be taken so restrictively, but it takes in the whole State and Church of Antichrist, that is called this City, the mother of Harlots, that hath corrupted the earth with her abominations.  
Secondly, the tenth part of the City (the principal 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 legal Priesthood. So that hereby the lot or portion of the Priesthood, the chiefest and most devoted part should fall; that the tribute of Tithes on tenths, whereby 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 City, 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 Kingdoms, 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 City.  
Thirdly, this tenth part shall fall by withdrawing themselves from the yoke and bondage of the service of Antichrist, as it's foretold of them in Chap. 17. 16. These shall hate the whore, eat her flesh, and burn her with fire.  
Those ten kingdoms 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 themselves for her destruction. For God hath put into their hearts, to fulfil his will, and to agree, and give their kingdom unto the beast, until 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, until 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 work, to hate the whore, eat her flesh, and burn her with fire, until the last seal be opened, the last Trumpet sounded, and the last Vial poured out, when there shall be a final and total destruction of Antichrist's power and reign: yet there shall be a tenth part of the nations, that God will raise up to begin this work, God will honour some nation or nations, first to withdraw their power and authority from the service of the beast, and to oppose his tyranny and oppression, and that at the opening of the sixth seal, the founding of the sixth Trumpet, the pouring forth of the sixth Vial, at the time in which the witnesses shall begin to rise and ascend. Now these nations that the Lord shall first begin withal, 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 City. For before that all Nations shall hate the whore, and cast her off, and burn her flesh with fire, there shall be some particular nations, that God will honour with the first of his work, and this is called the tenth part of the City, that should fall, not only, by withdrawing their own power and assistance; but also opposing and suppressing the dominion and power of Antichrist.  
The second consequent followeth in these words; And in the earthquake were slain of men seven thousand. In the opening hereof, it will be necessary, that we consider of three things, concerning those here that are said to be slain.  

First, the persons.  
Secondly, the manner.  
Thirdly, their number.   
The persons here slain are expressed by an elegancy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The names of men, put for men of name; that is, of power, greatness, of office or dignity, of some place or eminency. The Hebrews express men of honour or renown, 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 greatness. These men here slain by the earthquake, are not of the meaner and lower sort and quality, but men of renown, for wisdom, learning, parts and gifts, and men of place, of rule and authority. The names of men shall be slain, their honour and greatness shall lie in the dust, their excellency stained, and their power broken. These are the persons that shall be slain.  
In the second place, the manner of their slaying presents itself. This cannot be meant of a real and proper slaying; no more than that of the witnesses: for if the slaying of the witnesses be a mystical slaying, the earthquake a mystical earthquake, so the slaying of these men is mystical also. The witnesses were always slain in their testimony and cause, sometimes they gave testimony also by their blood. Sohere, these that are the abettors and upholders of Antichrists cause, these I say are slain in their cause and mannagement thereof; some of whom may also lose their lives in the quarrel. 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 slain and suppressed, even as they themselves formerly dealt with the witnesses, in keeping them under: this now shall be their own lot and portion.  
Lastly, we have the number of those thus slain, and that is seven thousand: which doth imply a full and perfect number; and doth not here signify just so many in an equal proportion, but is put indefinitely, as it's often, a certain number, for an uncertain: and may as well signify, many more, or less, than the precise number that is expressed.  
The number here mentioned seven thousand, doth imply the whole and perfect number, that doth manage 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 manage and uphold the worship, form, and power of Antichrist; all these, the whole and perfect▪ number of them shall be slain. Th●se be not the poor, vile, and base sort of men, but those of a more noble degree and rank, men of fame, for wisdom, learning, gifts, and offices; the full and complete number of these shall be slain 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.   
The persons here specified are called a remnant. A remnant is so called in respect of its smallness or littleness, it's most commonly attributed to a small piece or fag end of cloth, that is some fragment or very small piece left of the whole, and it's always put for that which is, poor, few, and contemptible. Then by the remnant we are to understand, the poor, ignorant, seduced people, that by dependence upon, & compliance with those men of name, that did manage the cause of Antichr●●●, have been drawn to worship the beast, and to receive the mark of his image. These poor 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 gone, the men of name & power thrown down from their station. When the Nobles and great ones of Israel were led captive into Babylon, the poor and weak of the people were left behind: so the great undertakers of Antichrists cause and quarrel are slain, and thrown down, now here is a poor company of seduced persons that have wondered after the beast, they behold their great men slain, and men of renown and power thrown down, and overthrown, and now this poor remnant, they are very much affrighted and amazed, they are cast down and terrified at the fight thereof: when they shall see an utter ruin of those that seduced them, whom they owned and believed, and had great dependence on, and therefore are stricken with exceeding great fear, when they see these taken away.  
Secondly, this poor affrightned remnant, gave glory to the God of heaven. God was styled, 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 greatness of his power and sovereignty, who is mightier than all the powers of the world. The remnant shall glorify the God of heaven, that can subdue all the powers and dominions of the earth. But how shall the remnant glorify God? That shall be, by acknowledging the just judgements of God, upon all those men of name, that he had thrown down and slain. Suitably we have the expression in Josh. 7. 19 My Son, confess (saith Joshua) and give glory to God, that is, by an acknowledgement of the truth and righteousness of God's just judgement. So here the poor affrighted remnant, shall freely acknowledge the equity and justness of all those evils enflicted upon the men of name, of greatness, 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 civil, and in ecclesiastical dignity and power, to fall and be cast down, yet they shall glorify 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 itself, That the rising and ascending of the 
1 Observe:  witnesses, doth cause a great earthquake in the world. No sooner do the witnesses begin to rise out of their sackcloth, & ascend up to heaven, but the earth shaks, the world trembles, great concussions and commotions are among the men of the earth, and upon all their affairs. States and Kingdoms, powers and governments, men and interests, these all shake and tremble. The very foundations of man's peace and joy are shattered and broken; the worships and ways, the riches and preferments of the man of sin, they all expire and die. The powers of the beast, whether civil or ecclesiastical, they are all subdued, and cast to the earth. All the corruption of Magistracy, and all false shows and forms 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 man's centre and stay: when the very foundation of man's 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 & poor, high and low, it throws down every thing that stands in its way, the very bottom and groundwork of the people's joy, trust, comfort, hope, it trembles and quakes: the root of all humane life, strength, wisdom, policy is cut in sunder at once. The foundation of all power, ecclesiastical and civil, is shaken, the very stability of Church, State, Religion, order, government, shakes and falls down 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 Solomon's 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 steadfastness 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, than the strength and stability of the earth ascends with them. The earth and all the inhabitants thereof are dissolved: I bear 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 kingdom, to live in the liberty and glory thereof, than 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 evil, it pities nor spares none, but carries all before it. As Samson carried away the gates of the City 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 its enjoyments, is but borrowed from the witnesses; and when these are taken away, and raised up above their former station, the world falls into ruin and confusion.  
Secondly, from the time of this earthquake. The same hour, etc. observe, That 
2 Observe:  all the time of this great earthquake, the witnesses are rising & ascending. The same hour and time, yea and all the time of these great commotions and stirs upon 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, kingdoms, 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 own feet, and do not any longer depend upon other men's shoulders: they ascend above the oppression and powers of their adversaries, into the glorious privileges and liberty of Christ's kingdom. Know that thorough this thick and dark cloud, that God hath drawn over the earth, and in the midst of these national storms and earthquakes, the Lord will shine forth more and more, and the Sunshine of his favour and love shall display its beams upon his Saints, in working out their salvation and liberty. God by the plentiful showers of divine grace, and by his distilings of his spirit upon his people, will burn up that dross and fleshliness in them, which God doth manifest in some already. And by this great earthquake will so shake the powers of the world, that they shall not be able to oppress the Saints any longer. O that we could with faith and patience wait a while, and we shall behold within a few years, yea, in a very short space, what desolations and devastations God will make in the earth.; and what unexpected salvations and deliverances he will work for his people, fare above what his enemies fear, 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 national storms and commotions, are the witnesses rising above their adversaries, and ascending up into the heavenly enjoyments & immunities of the kingdom of Christ.  
Thirdly, from the first consequent of this great earthquake: and the tenth part of the City fell: observe, That nation 
3 Observe:  that shall first of all shake off and disclaim 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 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 sixth Trumpet; and that before the ten horns shall hate the whore, and burn 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 City, that here is said to fall in the earthquake: The power and dominion of Antichrist, that this nation, (or tenth part of the City) did once yield 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 City; 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 reign of Antichrist; for the tenth part is not tied to one nation, but to the tenth part of the nations, that were brought under the power of Antichrist. And if the tenth part should be meant of one nation only, yet this tenth part is but that nation, that the Lord doth begin his work in; he will carry his design from nation to nation, until the ten horns are all brought to hate the whore, and to burn her flesh with fire. This indeed is the full accomplishment, when the forty and two months shall be ended, and the word of God fulfilled, the whole ten kingdoms shall join together, to make war with the beast, & to give up their power to the service of Christ's kingdom. But the Lord doth first begin with a tenth part, that shall first withdraw itself from under the dominion and power of the beast. And I believe, that this Island, with the nations adjoining to it, will be the first fruits of the world, that here shall appear the new Jerusalem, and the nations of them that be saved, shall walk in the light thereof, for many nations shall be joined to the Lord, upon the coming down of the new Jerusalem, and final downfall of Antichrist. Now if it be demanded, why Germany or some of the reformed churches abroad may not be meant the tenth part of the City: 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 carnal Ministry, worldly Christians, invented ordinances of man's framing, civil and earthly laws and institutions, humane and natural gifts & parts exercised: so that these reformed churches so much talked of, are but some politic and humane frame, that sets up an image to the beast, or Antichrist coming forth in another form and shape, then that of downright Popery. And therefore we cannot judge any of them to be the tenth part of the City, 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, & thoroughly casting off, and disowning all Antichristian powers; and for as much as the Lord hath raised up his people in a great measure 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 Christ's kingdom; and in that God hath begun this great earthquake here, shaking all powers, both accle●●asticall and civil: this I say, doth plainly demonstrate, that England is that tenth part of the City, where the witnesses shall first rise out of their sackcloth & bondage: Now this great earthquake, that had its first beginning here, shall continue, and by degrees reach other nations, the Lord will from hence go 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 City, 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 go on, until he hath subdued the power of the nations, & broken the strength of the ten horns, that they shall wholly withdraw their power and authority from the service of Antichrist; and shall devote all their strength, riches, authority, to advance the kingdom of Christ. Thus not only a tenth part shall fall in the earthquake; but all the ten horns 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 kingdoms of the world shall become Christ's, at the sound of the seventh Trumpet: of which we shall speak in its due place: now we proceed.  
Fourthly, from the second effect, 
4 Observe:  and there were slain of men seven thousand. Observe: Those principally and chief shall be slain in the earthquake, that are the upholders and maintainers of Antichrists cause and quarrel. Those here said to be slain, are the names of men, or men of name, of fame, of note, of quality, of office, of dignity; such as these are slain: these are slain in their offices, 
The Lord pulls down the mighty from their seats, and exalts the humble and m●eke. ●  powers, riches, honours; these are cast out of ecclesiastical & civil 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 out, as an abominable branch. This earthquake doth not so much shake and scatter the poor, ignorant, seduced people, as those that are great in power, in office, in parts and renown. There is not one of these shall escape, the seven thousand, the full, perfect, and complete number of those chief props and stays of Antichrist, such as manage his cause, and maintain his quarrel, there is not one of those, that shall escape, that shall not be thrown down. How hath this earthquake shaken men out of their honours and dignities, out of offices & places; as those that were in ecclesiastical jurisdiction, Bishop●▪ Deans, Chapters, Chancellor's, Commissaries, Ordinaries, Parsons, and Curates, with all the rest of the Prelatical crew: And then those in civil 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 Clergy interest, they have been broken and s●ared. All men of name, of civil or ecclesiastical power and rule, that have set and engaged themselves, to uphold or maintain the cause & interest of the beast, they have been all broken & slain, in this great and terrible earthquake. Therefore let all States and powers take heed, how they mix their authority, with the usurped ecclesiastical 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 form of power ecclesiastical and civil mixed together, compounded and joined into one: and so acts and comes forth in the form of a beast: The false Prophet is meant of those Priests, that speak lies in the name of the Lord, that seem to work miracles, and cause fire to come down from heaven in the sight of men, counterfelting the spirit of God, when they speak but a divination and falsehood of their own spirits. Now the beast and the false Prophet fall together. The one speaking lies: and the other upholding him. The Clergy first studying and inventing forme● of worship, and the earthly power maintaining them. O that the powers of the earth might see how much they are damnified by Clergy interest, what a heavy burden it is, to carry the weight of spiritual jurisdiction, which will prove as a talon of lead upon the shoulders of all that stand under it. The woman is said 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 quality soever, that have laid hold of Antichrists interest, and sought to uphold and maintain his cause, but they have been ensuared and broken in pieces. Why hath there been all those turn, and overturnings of men of note and place, but because they have joined interest and power with the beast, and have endeavoured to uphold that usurped ecclesiastical power, either Prelatical, or Classical.  
Fiftly, from the third consequent, And the remnant were affrighted, etc. observe, That when God doth scatter the great 
5 Obser  and mighty ones of the earth, it doth much amaze & affrighten the poor and ignorant people, that have been seduced by them. When the pillars of Antichrist are shaken, it must needs perplex and trouble those that depended upon them. For when the poor, misled people, shall see the men of name, their great rulers thrown down, and debased, this cannot but affright them; when that power that ruled them shall be subdued, when that wisdom that led them, shall be turned into folly, when all the ways and practices they have received shall be discovered to be frivolous and empty, this cannot choose but amaze and astonish the poor seduced remnant: now they know not what to do, nor on whom to depend, neither unto whom to go for counsel, or upon whose judgement to build. Hence it is, that these poor ignorant people ask such questions as these; Of what religion shall we be of now? when shall we be settled? on whom shall we trust? These cannot live without some form of religion prescribed by man; therefore they think, religion, order, government to be gone, and that all is turned into confusion, unless they may enjoy the Laws, platforms, directories, and customs of men, they think all to be lost. It's no wonder then if this poor remnant be affrighted and astonished.  
Sixtly, and lastly, observe, That it's 
6 Observ●  the poor affrighted remnant will give most glory to God. These will so far glorify God, as to acknowledge him just in all his judgements upon those men of name, that were slain in the earthquake. The experience of our times tells us, that God hath discovered so much wickedness and oppression in those he hath taken off and slain, that the remnant, and seduced multitude, (though they loved them well, and were much affrighted at their fall) cannot but glorify God, and say, these were justly thrown down for violence and oppression, these have received their just demerit and deserved vengeance: Thus will the common people glorify the God of heaven, by acknowledging his just judgements upon them, that ruled over them. But as for these great and powerful men themselves, they never will acknowledge the just hand of God: they will say, of all these overturnings and shake, they are but fatum belli: and thus it happened out unto them: These indeed are filled with anger and madness in their spirits, these have their hearts full of vexation and grief; these open their mouths, & blaspheme God, and his Tabernacle; calling light darkness, and truth error, and the like. Their hearts even die within them with grief and discontent, they weep and lament, because their gain and merchandise is taken away, their honour and profit is wholly abolished: These gnaw their tongues for pain, and stand, crying, alas, alas; how is the glorious City, with all her order, worship, gain, honour, in one hour 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, brass, and stone, etc. These never come to acknowledge the justness of God, hand upon them; but the poor 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 glorify the God of heaven in the justness of his proceed. And as 'tis externally, so it is inwardly and mysteriously in man: It's not the wisdom and excellency of man, it's not the parts and gifts, the learning, the greatness of man, that will glorify God: no, these excellent things in man, will speak glory to itself, it will exalt the creature. But the low, wasted, crucified part of man, will give glory to God, man brought low in his own conceit, and abased, and brought even to a remnant, will glorify God, and suffer the Lord to make himself 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 several concommitants or consequence thereof; we proceed to the close of this prophecy, ending at the second woe, and sixth Trumpet. In Revel. 8. 13. we read of three woes, that were to go 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 bottomless pit was open, that is, the pit of darkness, of confusion was open, so that the beast, & corrupt flesh might act what they pleased. The Minister's o● Antichrist came forth like Locusts, and tormented men, by compulsion and tyranny: and though they had faces like men, pretending humanity, and hair like women, using persuasive flatteries: yet they had the ●eeth of Lions, as being fierce and tyrannical, and as Scorpions come forth with stings in their tails, poisoning and tormenting all those that jived under the form and power of Antichrist, which had not the seal of God in their forehead. Thus the first woe is past.  
The second woe, is the middle woe, and is a concomitant to the sixth Trumpet. This woe is occasioned by the earthquake, that we spoke 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 City: the affrighting of the remnant of men, this is the second woe. But look bacl to the sounding of the sixth Trumpet, Chapt. 9 13, 14, 15, etc. There was loosed four Angels bound in the river Euphrates. The river Euphrates is the spirit and power of Antichrist, that hath as an overflowing stream, overspread the earth, which hath caused darkness and oppression to fill the world. The four Angels are four evil Angels or powers of darkness; the Ministers of Antichrist, arising from all the quarters of the earth to work wickedly. These have an hour and a day appointed them to kill the third part of men. These come forth like a company of horsemen, as ready prepared to kill and destroy: and out of their mouths proceedeth, fire, smoke, and brimstone, whereby they kill the third part of men: that is, by power, oppression, and persecution, they so overawed the spirits and minds of men, that out of torment & fear they were forced to worship Antichrist: thus were the third part of men slain, by these Angels of darkness, coming forth in the multitudes and strengths of their Armies, of such that are acted by them. And it's said, that the power of this Army is in their mouths and in their tails: noting by their mouths, their systems and platforms of doctrine and worship, which they enforce upon all. And by their tails is signified their power and ability to oppress and tyrannize over those, that by force they slay, by enslaving them to submit to all their ways and ordinances. This grievous oppression of the four evil Angels loosed, together with the great earthquake that follows, the rising of the Witnesses is the second woe, that's here spoken of: this woe is passed at the rising of the Witnesses.  
The Third and last woe, comes quickly, it speedily followeth, and shutteth up the whole mystery. 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 reign. Then at the sound of the seventh Angel, the mystery of God should be finished, vers. 7. The mystery of Antichrist fully laid open, and the mystery and glory of Christ's 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 voices, and thunderings, and an earthquake, and great hail. All which doth imply God's heavy, terrible, astonishing, and  judgements upon the world, he will plague the earth, as once he did Egypt with hail, 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 like a millstone, and grind in pieces the inhabitants of the earth. Great are the torments and vexations this woe brings upon the world: all Famines, Sicknesses, Fears, Wars, and all sorts of evils, weakness, a●●rightments, strange amazements this woe brings with it. The present calamities upon the world, that are occasioned by the Earthquake, throwing down States, Nations, Governments, Powers, and shaking men of quality, state, wisdom and parts, bringing wars, fears, famines, deaths, etc. 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 gradual 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 its sting along with it, but 'tis of a shorter dispatch than the former. This last woe, that immediately succeeds the second, comes with the seventh Trumpet, and therefore is the last woe that befalls Antichrist.  
This last woe is the reason of all those plagues, as death, mourning, famine, fire, that God will destroy Babylon withal, which shall cause the Kings of the Earth to lament her, and the Merchants to mourn over her; for she is stripped of her gold and silver, of her precious stones and pearls, of her purple and scarlet, of all her sine linen and clothing, and in one hour shall be made utterly desolate. Thus we are come to an end of the Prophecy of the Witnesses resurrection and ascension, with the great effects that follows, 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 Christ's Kingdom after the full and perfect ascension of the Witnesses, and the final downfall of Antichrist.   

VERS. 15. And the seventh Angel sounded, and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever.  
HAving spoken of the Prophecy, Death, Resurrection and ascension 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 sackcloth, from misery and affliction, upon which the tenth part of the City falls, and the little horn, that thought to change times and laws, 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 universal ruin of Antichrist. Then all Saints, throughout all Nations, shall come in to the enjoyment of internal and external glory: when all former persecution and shame shall be passed away, and they shall live & reign with Christ a thousand years, and shall fully enjoy the immunities and liberties of the kingdom of Christ, which shall be fulfilled at the sound of the seventh Trumpet. And the seventh Angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of the Lord, and of his Christ, etc. That which we shall inquire from hence, is to know what is meant:  

First, by the Trumpet sounding.  
Secondly, by the seventh Trumpet.  
Thirdly, by the voices in heaven.  
Fourthly, the subject matter, that those voices do proclaim, and that is, The kingdoms of this world are become the kingdoms of our Lord, etc.   
First, a Trumpet is that with which men sound to give an alarm, or a preparation unto the battle, 1 Cor. 14. 8. Also to publish or proclaim a thing, Joel 2. 1. The counterfeit Pharisees when they gave their alms, are said to sound a Trumpet, Mat. 6. 2. Alluding to the custom of the Jews, 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 do either by preaching forth or declaring of the truth, or by making profession thereof. These Trumpets do respectively follow the seals opening: as the vials follow the Trumpets sounding. The first seal, first Trumpet, first vial go 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 Trumpet. In Chap. 8. we read of the sounding of the four first Trumpets▪ And in Chap. 9 of the fift and sixth▪ Trumpet sounding: and here we have the seventh and last Trumpet. So that there is a gradual and orderly sounding of the Trumpets; answerable to the opening of the seals: when the last seal shall be opened, than 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 blessedness: the seventh Trumpet is the proclamation or declaration of the kingdom of Christ, caused by the Saints sounding forth, the highest and the last glory of Christ's reign and dominion.  
Thirdly, we have the effect of the seventh Trumpet, and there were great voices in heaven. The most perfect and exact, the most distinct and sweet note of music is the tongue of man; there is no sound so perfect and complete as these voices in heaven; these are the voices of A●llel●jahs and praises to God. And of these voices here mentioned we may note three things.  
First, they are great voices; they are mighty and powerful voices. God once spoke to Elijah in a low still voice; 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, etc. The voice of the Lord thundereth upon many waters, it's powerful, and full of Majesty, breaking down the Cedars of Lebanon, dividing the flames of fire, and making the wilderness to shake, etc. So these voices of the witnesses risen, are so great and powerful, that they shake the wisdom, 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 seen things at a great distance, and have as it were, whispered in a low private voice of the things of the kingdom of Christ; but now they shall publish them on the housetop: and as John Baptist could say, Behold the Lamb of God: so shall these cry aloud, with boldness and confidence, with assurance and liberty, and say, the kingdoms of this world, are become the kingdoms of our Lord, and of his Christ. There is no ear, but shall hear, and no heart but shall tremble at this voice: Hell and Devils, all the glory of flesh, and power of the world, shall be affrighted and consumed before this great and mighty voice.  
Secondly, These voices are said to be in heaven: The witnesses are risen and ascended up into heaven, to live in heavenly discoveries and enjoyments, to walk in the light, and to act in the glory of God. These voices come from the excellent glory, like the voice that came unto Christ at his transfiguration. The Saints that lived in a poor earthly condition before, under the oppressing power of the earth, are now raised up into heaven, and there do rejoice over that vengeance, that the Lord executeth upon the earth: Therefore in respect of Babylon's destruction the Saints are thus called upon: Rejoice 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 voices of deliverance 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 voice from heaven, but it must be full of excellency and glory, the voice of joy and gladness, the voice of praise and triumph. These voices 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 kingdoms of this world are become the kingdoms of Christ. Now they can say, the Lord lives, the Lord reigns. When the Lord shall reign 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 reign, upon whom the glory of God shall shine. Now the Ancients, or Elders, being raised up by the Ancient of days, to sit with him in heavenly places, will abundantly Trumpet forth the glory of God, and sing from heaven his wonderful praises.  
Thirdly, These were voices in heaven, not one single voice, but voices: a plurality of voices; and those not a few but many, here are a multitude of voices: now at the rising of the witnesses, the Saints are multiplied, they are not now as a poor few scattered people, but they increase to thousands of thousands, here are multitudes of hearts enlarged, and multitudes of voices sounding in heaven▪ They shall not be a poor despised remnant, who are accounted the offscouring 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 voices together, and yet they shall all sing with one voice, with one tune: all these voices sound one and the same thing, they all concentre in one, they all sound forth the praise and glory of Christ's reign and kingdom.  
Now before I proceed to speak of the subject matter, that these voices do proclaim, viz. the glory of Christ's reign and kingdom, I shall give you 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 Observe:  Lord hath always had a people to declare his truth unto the world. There was always some that did proclaim and profess the truth of Christ, though in weakness; yea, the first Trumpet hath its 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 own judgement, there was none left in Israel, besides himself, there was seven thousand left, that the Lord reserved to himself, that had not bowed the knee to Baal. So in the saddest and darkest times of Antichrists reign, 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 vial of wrath to fall upon the man of sin.  
Secondly, observe, That the Lord hath 
2 Observe:  manifested his truth by degrees; or in a gradual 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 its time and order, until that of the seventh cometh to sound. The Lord opened one seal after another, letting light break forth, Minutatim; by little, and little, and as it were by piecemeals, drop by drop, until at last he comes to open the seventh seal, by making a perfect and complete discovery of his truth. The Saints in sackcloth, in the midst of Antichrists reign, were under much dimness and darkness: but the Lord in every age respectively, hath made several advances of truth, and hath by degrees brought up his people from the state of bondage and darkness, 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, until they come to the seventh. It is with the Saints in this case, as it's said of the waters of the Sanctuary, Ezek. 47. That these waters did increase, and arise first to the ankles, then to the knees, afterwards as high as a man's loins; 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 pass 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, weak, and faint discoveries of it, and more in the letter, then in the spirit. These were glorious lights also, in respect of the darkness 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 sixth and seventh Trumpet, they were under much darkness and weakness, not being come up to that degree of light, that the Lord hath of late discovered, and will make known unto his people.  
Thirdly, observe, There shall be a most 
3 Observe:  complete and glorious discovery and declaration of truth, made out by the Saints under 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 wrapped up in this last. The seventh seal is the highest revelation of truth, & the seventh Trumpet is the highest and most perfect declaration, by which the Saints do proclaim, and make it forth. Suitable unto this is that Prophecy, Esa. 30. 26. Moreover the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days. So that here is seven days 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 kingdom 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 obtain a fuller measure of the spirit then ever, they are now sevenfold more enabled to proclaim the glory, power and kingdom of Christ, then ever they could do in former time.  
Fourthly, from the great voices heard in heaven, observe, That the Saints 
4 Observe:  fully risen, and ascended up into heavenly enjoyments, at the final destruction of Antichrist, shall with one harmonious and sweet consent, sound forth the praises and glory of Christ'● kingdom. Indeed the Saints could always 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 weak and faint joy, in the midst of their sufferings. But now the Saints in heaven, they cry out, they sing aloud, and shout for joy. These voices be full of power and authority, the world, and its strength and foundation trembles to hear them, the riches, the strengths, the powers, the governments of men, are shaken by them. So great and powerful are these voices, that as it was said of Israel of old, The voice of a King is among them; they sing forth the grace, the excellency, the authority, and glory of Christ's kingdom, saying, The kingdoms of this world are become our Lords, etc. The Saints are said 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 Egyptians, 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 extol him, as being King of Saints, and shall acknowledge him just, in his judgements punishing Antichrist, and in his ways 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 voices heard in heaven: I now proceed to speak of the subject matter of these voices.  The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever. 
These words contain a glorious proclamation or declaration of the kingdom and reign of Christ, wherein we may take notice of these six particulars, to be enquired into.  
First, What is meant by the kingdoms of this world.  
Secondly, How these kingdoms have been detained from Christ.  
Thirdly, How Christ will recover these kingdoms to himself.  
Fourthly, By what right Christ shall possess them.  
Fiftly, The manner or nature of Christ's reign.  
Sixtly, The time and duration of his reign.  
Concerning the first thing, namely, what is meant by the kingdoms of this world? we may easily perceive what they are, by opposing them to the kingdom of Christ: for these kingdoms of the world are diametrically opposite, and contradistinct to the kingdom of Christ. The kingdom of Christ is of a heavenly and spiritual nature, Rom. 14. 17. It's King, Laws, government, and subjects are all spiritual: it's set up and advanced by no humane force or power, but by that which is merely divine, Dan. 2. 45. Now the kingdoms of this world, are called the kingdoms of men, consisting of external glory, riches, strength, government, policy, that men by humane power have set up, and doth act by. In a word, all the wisdom and policy, all rule and government, all power and strength, all Constitutions and Laws, all the riches and glory of men, of these are made up and form the kingdoms of this world, called the kingdoms of men, Dan. 4. 25. consisting of worldly greatness, external glory, humane policy, outward strength, advanced into the form of rule & government, acted and brought forth by man, this is the state, glory, and kingdom of the world.  
Secondly, How these kingdoms 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 me King's reign, 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 wisdom, their strength, their authority, and dominion from him, the Lord hath by these administered unto the world, even by carnal, fleshly, wicked men, by the Kings of the earth: the Lord hath not administered by his people, but by those that have reigned 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 joined their power with hers, and have with one consent and mind given up their power and strength unto the beast; as is declared vers. 13. to serve his ends and designs. And though it be true, that all this while Christ hath intermeddled with all the affairs of the Nations, their policies and governments, that all occurrences therein hath tended, at least by degrees, to advance his own kingdom, and to bring about his own ends: yet these kingdoms and policies, and governments have served Antichrist, and it hath been their work and business to oppose the kingdom of Christ, and suppress and persecute his people and truth: so that these kingdoms of the world have not served Christ, though Christ hath served himself by them; but they have been devoted unto Antichrist, and served him.  
Thirdly, How doth Christ recover these again into his own 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 own people, and by them, administer righteousness 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 own 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 righteousness, and our exactors peace. And how shall this be? See what the Lord saith by the Prophet, Esa. 24. 21, 22, 23. And it shall come to pass 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 days they shall be visited, or found wanting, as the margin reads it. Then the Moon shall be confounded, and the Sun ashamed, when the Lord of host shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously: or as the Margin 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 kingdom of Christ, and have undertaken all power ecclesiastical and civil, to rule in Church and State, to determine all spiritual causes by temporal power and civil sanction: God will so advance his Saints, by his spiritual appearance in them, that they shall oppose and punish these Kings of the earth, not only 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. 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 days they shall be found wanting: men shall after a time be willing to bear the loss of Kings, and great ones, without trouble or vexing: when the Moon shall be confounded, and the Sun ashamed: viz. all civil & ecclesiastical powers, governments, orders, and rulers shall be broken. Then the Lord shall reign in Mount Zion, to wit, in his Saints and people, as before his ancients, in whom he shall gloriously appear, to administer righteousness & peace unto the world. By these ancients are meant no more, than the twenty four Elders, mentioned Revel. 4. 4. who sit in white clothing, having Crowns upon their heads: as reigning in royal state, glory, and triumph. So that the Lord will no longer come forth in, and by the men of the earth, to reign by Kings and Potentates, but he will come forth in his glorious appearance in his Saints, and thorough them will administer righteousness to the world. Suitable hereunto is that Scripture, Dan. 7. 22. where it is said, that the little horn should make war with the Saints, and prevail against them, until the Ancient of days should come, and then, judgement was given to the Saints of the most high, and the time came that the Saints possessed the kingdom. Christ himself 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 kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people of the Saints of the most high, whose kingdom is an ever lasting kingdom, and all dominions shall serve and obey him, vers. 27. All that's good and excellent, that's rich and beautiful, 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 glory, Esa. 61. 6. All Dominions and States shall serve them▪ strangers shall stand and feed their flock and the sons of the alien shall be their ploughmen and vinedressers, 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 himself his great power and reign. Thus the Lord doth recover the kingdoms and nations into his own hand; stripping the men of the earth with their strength, riches, glory, rule, and conferring of the same upon his people; and so will administer no longer by Kings and Nobles, but by Saints and faithful ones: He will reign among his Ancients gloriously.  
Fourthly, By what right or title Christ will lay claim to the kingdoms of the world; and that is, by his own native and proper right: These kingdoms shall become the kingdoms of our Lord, and of his Christ. The original right and propriety of all the kingdoms of the world are the Lords: they are his right, and he will maintain his own privilege and prerogative: he will take to himself and possess all: they of right belong unto him, and he from the beginning did possess 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, & dispossess the Kings and Nobles of the earth, then presently, the kingdoms of the world return to him, whose they were from the beginning. But these kingdoms of the world are so the Lords, as they are Christ's also: Christ the anointed one of the Lord he shall reign; he is son over his own house, Heb. 3. 5. He hath right and propriety with the Father, by virtue of Sonship and anointing: The actual administration is put into his hand: he being endued with all power in heaven and earth, Matth. 28. 18. Christ hath not only propriety in the holy City, 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 reign with Christ: as it's said, He hath made us Kings and Priests to our God, and we shall reign on the earth, Revel. 5. 10. The Lord shall reign, and his christ must reign: and all the Saints, the anointed ones of the Lord; these being all comprehended in the one anointed Christ, these shall reign 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 reign in the glory of God, whereupon the speech of Christ shall be eminently fulfiled 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 quickening 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 fullness of the anointed one of God. These have right to all the glory, power, riches, excellencies of the earth, it's theirs, they shall possess the power and strength, the riches and glory of the earth; these shall reign, and the earth shall be filled with the glory of God. Then there are none have right unto the kingdoms 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 again to himself, whose own it is; now he will cast forth the men of the earth, and shake them from the seat of greatness and dominion: and now the kingdoms of the world shall be given to the holy ones of God, to the anointed of the Lord, and they only shall reign.  
First, the Manner of Christ's reign is that to be spoken off in the next place: that Christ shall reign in, and by his Saints: for they having overcome shall sit down upon Christ's throne, as Christ hath overcome, and is set down upon his Father's throne, Revel. 3. 21. The Saints shall judge the world, and Angels, 1 Cor. 6. 2. That is, they shall not only judge poor, low, earthly things, but things of an Angelical and most excellent nature. It's the Lord through his Saints that shall judge the Nations with righteousness, and govern the people with truth, Psal. 67. 4. 7. This glorious dispensation of Christ shall be administered by his Saints: the Saints, or the Lord in them shall judge the world: that is they shall fust of all destroy and throw down all confusion and disorder; and afterwards save and govern the world, they shall give settlement in the Nations, by a right ordering of all things, civil and spiritual. Now as for the personal and fleshly reign of Christ, that is asserted by many Godly men, (whom I love and honour) I shall not at all undertake, either to affirm or deny that opinion: but I shall say with them, the kingdom 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 spiritual reign of Christ (which none deny) I shall speak off, from these four reasons.  
First, The spiritual reign seems (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 therefore I believe, that Christ by the spiritual manifesting of himself, in and through his Saints, will first break down the powers of the world, and then administer righteousness unto the earth.  
Secondly, the spiritual reign of Christ, doth most of all besuite the glory & spirituality of his kingdom. Christ tells Pilate, that his kingdom was not of this world, that is, it was not fleshly or carnal, but of a spiritual nature and quality. Christ coming in the spirit to his Disciples, did more enlighten, comfort, and spirituallize them, than his fleshly presence did, In Esa. 11. 2, 3. It's said of Christ, that he should not judge after the sight of his eyes, or the hearing of his ears, etc. That is, he shall not judge according to outward appearances, but according to righteous judgement. The glory of the Saints in the latter days shall be spiritual, their knowledge spiritual, their comforts and joys shall be spiritual, yea Christ shall reign by his divine presence in his people, of whom shall be made up his spiritual kingdom.  
Thirdly, It is by the spiritual appearance of the Lords brightness and glory, that he will destroy Antichrist, 2 Thes. 2. 8. What is the word of Christ's mouth, and the brightness of his coming? but the word of the witnesses testimony, and the bright shinings forth of spirit, life, knowledge, and righteousness 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 righteousness, and goodness to the world, as that whereby he doth destroy Antichrist.  
Fourthly, and lastly, all the glory that is spoken of Christ, and his kingdom, that shall be in the latter age, doth amount but to thus much; that the Lord will eminently manifest his gracious and special 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, etc. The Lord's presence and glory shall most of all appear in the midst of his people; he shall so manifest himself, 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 only 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 sign & pledge of his presence with his people: so now in his last, and most glorious discovery of himself, it should be by the manifestation of his divine presence in his Saints, by erecting the Tabernacle of his own spirit, life, and glory in the midst of them. And so much for the manner of Christ's reign. It followeth.  
Sixtly, and lastly, we are to consider the time and duration of Christ's reign, and that is expressed for ever and ever. The reign of Christ is an everlasting reign, he receives a kingdom, 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 policy they will, they shall never destroy it. The God of heaven (saith the Prophet) shall set up a kingdom, 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 kingdom to God, even the Father, 1 Cor. 15. 24. I answer, that this doth nothing at all impeach the everlastingness of Christ's kingdom: for the meaning of it is this, that when Christ shall have finished his work, destroyed all his enemies, and have completed his work upon his Saints, than he shall cease to reign any longer as Mediator, he shall cease to administer according to his present dispensation and office, than 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 wisdom, his goodness, his love, and the like. So that however the Mediatorship of Christ shall cease, when he hath finished his work and office, and the dispensatory part of his kingdom shall cease, yet in respect of the nature and being, it shall be for ever and ever: The reign of God shall be to eternity, and Ch●●st shall reign in the Father, and Saints in Christ, so that God, and Christ, and his Saints, shall reign for ever and ever. The Apostle doth stile Christ, to be a King eternal, and immortal, 1 Tim. 1. 17. Christ's kingdom is immortal, because it is not subject to succession; it's not liable to be devolved and rolled down to after-comers; which Daniel expresseth thus; His kingdom 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 only call Christ an immortal King, but also an eternal King, his kingdom 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 attain to its full beauty 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 reign of Christ, upon the downfall of Antichrist, the time expressed to be a thousand years, Revel. 20. And it's prophesied of Christ in Esa. 60. 15. that he should be the joy of many generations; both this expression of many generations, and of a thousand years, are an indefinite number, to express the very large and spacious time, wherein Christ shall rule in, and by his Saints, when he shall appear 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, etc. These lived and reigned with Christ a thousand years, this being the first resurrection, and the rest of the dead lived not again. 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 reign 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 said to come again, in John the Baptist. And thus the Lord tells Daniel, that he should stand in the lot at the end of the days, when his prophecy should be fulfilled. All Saints gathered up into one spirit, they make but one. And thus we have the Prophet speaking; And the Lord my God shall come, and all the Saints with thee, Zech. 14. 5. When the glory of God shall appear more glorious in the Saints, in the time of his spiritual reign, the glory of all the former Saints shall be gathered up in them, and appear most gloriously. The resurrecteon here spoken off, is meant of a resurrection from shame and reproach, the witnesses rising from their sadness and sackcloth, and ascending into the glory of Christ's kingdom. And when the seventh Trumpet shall sound, and the glory of the Lord be fully discovered and laid open, than all that hear the glorious sound of the everlasting Gospel, shall live; but the rest of the dead (that hear not the voice of the seventh Trumpet, or that great proclamation of the truth and glory of Christ) they shall not live until the thousand years be past.  
Again, if it be objected from Ezek. 37. 21, 22, 23, 24, 25. That the Lord hath promised, to call the Jews, and gather them into their own Land, and make them one Nation, and David their King shall reign over them. I answer, this prophecy is of a spiritual and mystical interpretation; for the land of Messiah are the Saints; of whom the land of Canaan was a type: for if we take it literally, that the Jews 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 only 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 Jews shall be called when the fullness 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 Jews as a peculiar people: but that the Jews should be brought in, with the fullness of the Gentiles, when Antichrist shall be ruined, and that which letteth be taken out of the way, and the everlasting Gospel go forth with freedom, in the fullness and abundance of the Gentiles, shall the Jews find acceptance also.  
Now from all that hath been said, of the kingdom and reign of Christ, observe, That Christ will come and reign 
Obser:  gloriously in his people, subduing all his enemies, advancing his Saints unto the glory and dignity of his own kingdom. Christ will take to himself all power, rule, strength, riches, glory, peace, joy, and whatsoever is good, and will bestow it upon his own. Satan and wicked men have reigned long; but now they shall cease to reign any longer. The whole earth shall be filled with the righteousness, goodness, and glory of God, and the anointed ones of the Lord shall reign; and the Saints shall reign with him for ever; as it's said, Revel. 5. He hath made us Kings and Priests to our God; and we shall reign 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 liberty of the sons of God, and shall live in the new heaven and new earth, wherein dwells righteousness; our habitation shall be the new Jerusalem, the holy City. Now all the services of formal professors, and carnal Christians shall be disowned of God, Esa 43. 20, 21. And humane ministry shall be abhorred, vers. 27, 28. And Jerusalem shall be a burdensome stone; breaking in pieces Kings and Kingdoms, States and powers, that shall take upon them to judge of spiritual things, that shall intermeddle with Church-work, or shall any ways go about to interpose between God, and the spirits of men. Because none can, none shall reign over the Saints, but the Lord himself; Man hath had his time of power, and dominion, but now he is to give account of his Stewardship, and reign no longer. The riches, the glory, the strength, the dominion of the world are Christ's; he hath let out these to man to be employed; but the men of the world have abused them, these have been used in opposition to Christ; therefore Christ will recover these to himself again, he will come and redeem these from Antichrist, from Babylon, from the power of darkness, and all these kingdoms of this world shall immediately become the kingdoms of our Lord and his Christ: The Lord shall take all, own all, possess all, and his Saints shall possess all i● him: he must reign, and they shall reign 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 kingdoms of the world shall become our Lords and his anointed ones.  
I shall now proceed to show the effects that follow, in which I shall give you a brief Paraphrastical sense of the following verses, and so conclude. Because the Lord reigns, and we shall reign with him, what is the issue.   

VERS. 16. And the four 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 appear 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 calls them, Esa. 24. 23. before whom the Lord doth appear. Saints taken up into the Ancient of days, living in the eternal spirit, these are called the Ancients, the Elders of the Lord.  
Secondly, Their number, twenty-foure: 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 said, 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 appear in a double measure, twice as much as in the Apostles, these shall have a fuller measure of the Spirit: The names, the virtues, 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 appear as twelve, but as twenty-foure Elders before the Lord. These are they 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 showeth their humility, and selfe-deniall, as disclaiming all fleshly glory and excellency, they do 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 means, they adored self & creature: but now they cast off their idols of Gold, and their idols of silver, which they made each one for himself to worship, to the moles, and to the bats, as the Prophet speaks, Esa. 2. 20. And now they exalt the Lord alone, they worship him, and him only. The voice of praise follows.   

VERS. 17.— We give thee thanks, O Lord God Almighty: which art, and waste, 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 thanks, etc. They sing the song of deliverance and joy; of triumph and victory, saying, we thank thee O Lord: not to us, not to man, not to creature be the praise, but to thee O Lord, thou only deservest all praise, O Lord, God, Almighty, & therefore we will praise thee only. The Saints exalted into the liberty and glory of Christ's kingdom, they sing the song of Moses, and of the Lamb, Revel. 15. 2. They give thanks for deliverance and salvation-Their hearts, and their mouths are full of divine praises, they sound forth hallelujahs, and sing aloud the glory of the Lord.  
Secondly, They praise him, who is the everlasting and eternal being: which art, and waste, and art to come. Here we have the very circle of eternity, that is most comprehensive, and doth comprehend, both the beginning and end of all things. The Lord was before all creatures, and shall abide always, 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 said; Lord thou hast given thy power to others, thou hast let Satan, Antichrist, and wicked men reign on the earth: but now thou hast taken thy power to thyself again, and hast wrested it out of the hands of earthly men, that have abused it, and thou wilt use it thyself. The men of the earth have reigned by wisdom, policy, by plots, carrying on their own designs: but the Lord will reign in truth and righteousness. It must needs be matter of great joy unto the earth, that the Lord will reign: for while man reigned, there was nothing but oppression on the earth, but the Lord rules & reigns 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 fear 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 do even rage's in fury and madness: and good reason they have so to do: for the time of their dead was come, that they should be judged: all dead power, rule, and authority, all dead ordinances and services, all the dead ways and practices 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 pain. This is the reason of all that bitterness, malice, sury, and madness, that is in the hearts of men at this day, what makes them vexing and fretting, but that all things they set up, maintain, 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 dreadful and terrible to all formal powers, and fleshly actings: especially because the Saints shall judge the world, yea, and Angels also, 1 Cor. 6. 2, 3. They shall judge men, and things of highest principles and places, those things that carry a civil or spiritual excellency upon them, shall be judged by the Saints. What follows?  
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 fear thy Name small and great. As the portion of the world is, vexing, fretting, cursing, and wrath: so the portion of Saints is love, goodness, blessings, thanksgivings. The dreadful day of doom and darkness, of judgement and confusion unto the world, is a day of light and joy, of comfort and reward unto the Saints. The world's trouble and ruin, is the Saint's peace and salvation. Though the Lord come in fire and wrath to destroy Antichrist, yet he comes in love and mercy to save Zion; and therefore, when he comes forth, and a devouring fire, burning up his enemies round about, Psal. 97. 3. Yet Zion heard and was glad, and the daughter of Judah rejoiced, 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 darkness, strength for weakness, glory for shame: they shall now receive reward and praise, for all their former sorrow and sufferings. The Saints shall rejoice in heaven for the vengeance poured out upon Antichrist: Therefore rejoice 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, mighty and rich men shall weep and wail, and cry alas, alas, then shall the Saints (here called the holy Apostles and Prophets) rejoice and sing: because the ruin and fall of these, shall be their joy and reward.  
Thirdly, The Lord will not only judge the dead principles, practices, ordinances, and powers of Antichrist, and give reward unto his servants; but also will destroy the Antichristian party. 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 blinded the minds, 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 falsehood corrupted the earth, these in their dignity, office, rule and authority shall all be slain. It followeth.   

VERS. 19 And the Temple of God was opened in heaven, and there was seen in the Temple the Ark of his Testament, and there was lightnings, and voices, 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 Temple of Jerusalem was under Ahaz, 2 Chron. 28. 24. So this spiritual 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 Wilderness, for many years into desert places, there to be nourished for a time, from the face of the Serpent, that sought to devour 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 access 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 Wilderness, and shut up there, but the Temple of God shall be set open, and there shall be a free and great access unto it.  
Secondly, That which appeared in the Temple was the Ark of his Testament. As the Temple was opened, so the Ark was made visible, which was shut from the eyes of men, under the old Testament, 1 King. 6. 19 It was very seldom seen, and that by the high-Priest only: the Ark was a pledge of God's 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 Ark, by making known the mysteries of truth. In former time the Church was in the Wilderness, the Gentiles possessed the outward Court, let's of truth were discovered, only something was hinted out by a few choice instruments: but now the Saints have a Temple opened, a full and free access: and now they have an Ark made visible, or the hidden mysteries of God revealed; not only to a few called Clergy men, but generally to all Saints the knowledge of the truth is revealed.  
Thirdly, The close of all, And there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Earthquake, hail, and lightning, set forth God's judgements most terrible and irresistible, Esa. 30. 30. Of an earthquake we have spoken before from vers. 13 of this Chapter: Hailstones was one of the plagues of Egypt, that destroyed their trees, Exod. 9 25. And by which the Amorites were destroyed in Canaan, Josh. 10. 11. By these judgements we have the final destruction of Antichrist. This is the third woe, that shall accompany the seventh Trumpet, and is agreeable to the plagues of the seventh Vial, 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 mystery of iniquity is discovered, and the power of Antichrist wholly broken, at which his party shall vex and fret, gnaw their tongues, and blaspheme God for all their pains & sores, whereby they shall be utterly ruined and consumed.  
Thus we have the Effects of Christ's kingdom and reign laid open: we see for what it is, that the Elders do so exceedingly praise the Lord, for that he takes to himself his great power, and doth reign, by which he doth offend the Nations, and reward his servants. The Temple is no more shut up under restraint, but free access is given; the Ark 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 rejoice; How can the daughter of Zion, but rejoice when he● King cometh? the redeemed of the Lord must needs triumph: And besides the whole world shall rejoice, when the oppressor shall cease, when violence shall be no more heard in the Land, when our Exactors shall be righteousness: then I say, the world will sing and rejoice, because the who●●●●●th shall be at peace, and be quiet, Esa. 14. 4. 7. When Christ shall come to reign in his appearance in his Saints, b● shall judge the Nations with righteousness, and govern the people with truth. Psal. 67. 4. 7. Therefore when the Lord shall come to reign, to set all things in order, to govern and give settlement to the Nations: well may Antichrist vex and fret, and all oppressing powers be angry; but the Saints shall rejoice 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 reign, and so I end this whole Discourse.   
FINIS.