THE TWO Witnesses: Discovered in several SERMONS Upon the eleventh Chapter of the Revelation, wherein, after the Prophecy opened, the great Question of these times. VIZ. Whether the two Witnesses are slain, yea or no, is modestly discussed. Preached at Lawrence-Jewry in London, by F. W. Lecturer of the said place.  
It is this seven and twentieth day of April, 1643.  
Ordered by the Committee of the House of Commons in Parliament, concerning Printing, That these Sermons entitled, The two Witnesses, be Printed for Luke Fawn.  
JOHN WHITE.  
London, Printed by J. R. for Luke Fawn and are to be sold at the sign of the Parriot in Paul's Churchyard. 1643.   

To the Reader.  
IT hath perhaps already been wondered at, that such a one as I, whose meannesses are not unknown, have been so hardy, as to adventure to preach upon a Theme so knotty and perplex, as is the Prophecy of the two Witnesses, and now to make those Notions more public, may possibly revive the wonderment, and this second undertaking render me more hardy (that I say no more) then did the former. In neither perhaps am I wholly to be excused; yet when you know all, at least I may be pardoned.  
The great desire I had to gain some light to these dark times, drew me to bestow several exercises upon this Subject; the desire of some friends drew me thus to publish them. If for the first I be challenged, it must indeed wholly fall upon myself; If for the latter, there are those that must share the blame with me.  
For the Subject, I cannot conceive how that should come unacceptable to any; we all strongly desire to know what shall become of us: And could we but meet with any divine Prognostication, calculated for these times, and also for this our Meridian, nothing more welcome: Such do some conceive is this Prophecy of the Witnesses; which whether so or no, once I am assured; the clearing of this same, would accordingly, or help our preparations for such a storm as this shall bring with it; or else relieve us from much discouragement and fear, while we daily look for it.  
It is indeed a matter intricate, dignus vindice nodus, such as not unworthily is become the great Enquiry of these times, and doubtless worthy a much other hand then mi●e, who first professedly undertaken it: which duly weighing. I have endeavoured, with all becoming modesty, to deal ●n it.  
It was not (if I know my heart) the great confidence I had upon myself, that made me adventure upon this so difficult undertaking; nor yet the presumption I had, I could do much in it. Only I have thought I might either contribute somewhat myself in this business, at least should provoke others that might contribute: In which latter, sure I am, I have not been mistaken; for though before I began, there was deep silence in this matter, yet since have several fallen upon it professedly also.  
If you meet with mistakes in this Discourse, to some the difficulty of the business will easily entitle me; too others, the want of time to make serious revising: In which latter, I must needs tell you I was much straitened. I had but those Notes I used in Preaching, whereby immediately, and not from any other Copy, I was fain at once to form and transcribe these; the Press drew them from me piece after piece; and many times preventing the quickness of my writing, stayed for me; I having never had the opportunity till all had passed the Press, to view altogether. In all which the equal Reader will consider me;  
Whose I am engaged in my measure to serve him, FRA: WOODCOCK.   

THE Two Witnesses.  
REVEL. 11. VERS. 3. and so forward to the 15. And I will give power unto my two Witnesses, and they shall prophesy one thousand two hundred, and threescore days Clothed in Sackcloth, etc. 
THE main reason, why I undertook the task of this Prophecy, Is to try to satisfy that common question almost in every one's Mouth, What will become of us? What do you think of these times? To answer this from providences, seemed to me altogether impossible, they are dispensed toward us with so much variety: We fear to day, hope to morrow; so that from our present condition, there is no presaging what will be our future. But then I thought 
2 Pet. 1. 19  could we find out some more sure word of prophecy; such as might in a more special manner relate to our times, this might contribute much to our satisfaction, in the insufficiency of the other. And while I was thus casting, this prophecy of the two Witnesses, offers itself, of all those that I can imagine most likely to aim at our times, and so best to serve the purpose above mentioned. This apprehension made me close with it, of which having given this short account; I now proceed to give an account of the Prophecy itself.  
And for coherence, that we may know where about we are, take this much; Some great Interpreters conceive the holy Ghost having finished the prophecy of the Seals, only somewhat remaining of the last Trumpet, because there was an other prophecy. viz. That which set forth the condition of the Church, (beginning and ending with that of the Seals) not as yet mentioned; till such time as so much of the Church's state, as I may call it, was measured forth as of the former, he sets back the mention of the seventh Trumpet from its due place in the t●nth Chapter till this be done; which being done in the former part of this Chapter, to the 15 verse; there the seventh Trumpet is brought in to be the common close and Catastrophe of them both.  
By this reckoning, the beginning of this eleventh Chapter, wherein you have a Temple, Altar, and worshippers measured, presents 
Vers. 1.  to us the Church's condition in the Apostles days, and those primative times near about, and that which immediately follows, the Church's state now gotten within the verge of those times wherein Antichrist was to prevail. This latter 
Verse 2.  I readily embrace; but that by the former should be meant the condition of the Church in the Apostles times, to me seems altogether doubtful.  
I should rather with submission conceive, By the Temple, Altar, and Worshippers, are meant respectively, the pure worships and worshippers, continuing all the time of Antichrist, the measuring of these denoting this much, That during this time of Antichrists pre●●●ing, God would own so much worship in so many worshippers, and no more. But for the outer-Court, 
〈…〉  that is, false worship, and the Gentiles therein, which are false worshippers, who are cast forth unmeasured, neither of these would God own, either for worship, or for worshippers.  
If this, the meaning of the former words, join this of the witnesses to them, and the dependence lies clearly thus: Then when the Antichristian Gentiles begin to take possession of the outward Court, when Antichrist gins to sit in the Temples of 
2 Thes. 2. 4.  God; about this time came forth these two witnesses to prophesy in Sackcloth.  
Having found out thus much for connection, we proceed now to take a view of the Prophecy itself, the bulk whereof seems thus much: About the time when Popery gins to spread, there shall be raised up by a divine hand, a generation of men, testifying against it, who continuing their witness in all its time, shall be slain at last by the Popish faction, but not long after rise again, their rising procuring the Popish factions downfall.  
This in the general: more particularly in this third Verse, where we begin, you have,  

1. A title given to those who testify against Antichrist; they are Witnesses.  
2. Their number; they are two.  
3. Their office; they Prophesy.  
4. The manner according to which they execute their office; 'tis in Sackcloth.  
5. The time how long they continue thus to Prophesy, and this is a thousand two hundred and threescore days: of these in this order:   
1. The title, they are Witnesses, and so called, because they bear witness to truth, and holiness, against all the errors, and unholynesse of Antichrist; so is Christ several times called the faithful witness, and this by way of eminence, and because bearing 
Revel. 15. and 3. 14.  witness to all truth against all errors, and impieties whatsoever. You see why they are called witnesses.  
2. Their number follows, they are two. And two they are (say some,) because few; Two making the least number; or two in regard of the two Testaments, which these avow the truth of; they bear witness to what is contained in both the Testaments: or else two, in regard of the types they are presented by, which are set down by pairs, two and two, as we shall see hereafter, our two witnesses; especially, because in the Law, no accusation would pass, unless asserted by two or three witness; 
Deu. 17. 6. Matth. 18. 16.  so that accordingly, if an accusation come against Antichrist, there must not be lesse● then two witnesses to avow it. Thus you have their number also, they are two witnesses.  
3. Their employment next follows, with the manner of performance (for I shall put both together), they prophesy in Sackcloth. They prophesy, that is, they instruct the people in the good way, testifying by all means, Whether by preaching, writing, or otherways against Antichristian impieties; prophesying being 
Acts 2. 17. Rom. 12 6.  not here strictly taken for a foretelling things to come; or else, for preach●●●●  
1. Did God raise up Witnesses, all the times of Antichrist? then in the darkest times of Popery God hath not left himself without a People; they have been few. I confess, reduced to the least number sometimes, yet never hath that darkness so wholly blinded all, nor their cruel persecutions so swept away all, but there have been some Witnesses in all the times of Antichrist testifying against him.  
If therefore they ask us Where was our Religion before Luther; a common question, and with which they think they have sped us: Why sure wheresoever these Witnesses were, it was both them; and if these were as old as Antichrist, as appears by the Text they are; if they will say their Antichrist is elder than Luther, they must say our Religion was before Luther also.  
2. Forasmuch as God raised up some in all times to testify against Popery, 'tis plain God did not leave himself without Witnesses 
Acts 14. 17. 2 Thes. 2. ●1.  among the Popish Idolaters, sent those among them who would have healed Babylon, though she refused to be healed; and if so, how justly are they given over to strong delusions to believe a lie, who when they had the truth, would not receive it in the love of it? yea, how just shall be the downfall of that Babylon, how for ever inexcusable when judged, to whom when the Lord hath sent a continued succession of Witnesses, rising up early and senaing them, yet would not hearken, hath still refused to be 
●er. 51. 9  healed.  
3. From hence that they are called Witnesses, we learn to what a height and heinousness the errors and impieties of Popery were arrived: had they been weaknesses, infirmities, they had been born withal; love had covered them, had they been only infirmities; and sure without a bearing with weaknesses in Church societies, it is not possible to hold fellowship together: but when these must be openly witnessed against, to join was damnable, and to dissemble was no better, when 'twas not sufficient to believe with the heart, but there must be profession made 
Rom. 10. 10.  also; sure these abominations must be of a high strain, th●se could be reckoned for weaknesses no longer.  
5 Forasmuch as the Witnesses are but two, the smallest number, you hence see what the Synagogue of Rome gains by boasting the Catholic Church, glorying in her multitude; could they have given us a better Argument to prove them Antichrist, the Beast, the Whore, the Gentiles by, when these fill the world, the Holy City the outward Court, and but two Witnesses to oppose all this multitude?  
Go on therefore, glory in your multitudes, boast your universality, we yield to you the whole world wonders after the 
Reve. 13. 3.  beast, while but two Witnesses oppose him.  
5. Do the witnesses Prophesy in Sackcloth, kept down, and at an under through the potency of the Antichristian faction? then judge who have been most like to be these witnesses; whether these, who taking unwearied pains, preaching in season, and out of season, could scarce get wherewith to maintain a poor family; yea, many times through persecution, thrown out of all; or else th●se who seldom preaching, and when they did, not in Sackcloth, you may be sure, such who lived as lords indeed, and kept their Courts like Princes; judge whether of these are likest to be the witnesses in Sackcloth; yea learn not to wonder, if you have known some godly and painful Ministers could scarce by all their pains and industry, get them bread; when yet the Romish Prelatical Clergy, have been lords of all, wonder not at it alas, 'twas their time to Prophesy in Sackcloth.   
VERS. 4. These are the two Olive trees, and the two Candlesticks standing before the God of the earth. 
HAving spoken already concerning the title, number, and office of these Witnesses, together with the manner and continuance of them in their office; next we should inquire who these Witnesses are, to which in this 4 verse, and those that next follow we have answer, these verses together offering a full draught, and description of them.  
But before I come to open the words, I should first acquaint you what the thoughts of some are in this question, beginning with the Popish first; which I shall only mention, and leave it.  
They, therefore following some of the Ancients, and they the Hebrew Doctors, tell us, these two Witnesses are Enoch 
Origen. Lactan. Hilar.  and Elias, who shall come somewhat before the end of the world, preaching Repentance to the Jews, at that time mistaking Antichrist (some strange Chimaera born of the Tribe of 
Bel. de Pa. Rom. l. 3.  Dan) for the Messiah; which Antichrist shall after some space slay these two Witnesses, Enoch and Elias; but in the end, the Jews being converted, shall make an end of him. This the Popish conceit.  
Among ourselves, I do not find us perfectly agreed who these Witnesses are: Some for whom we own much to God, 
Brightmen Na●ier. Beda.  and to whose discoveries we are greatly indebted (after some of the Ancients) conceive the two Testaments are the two Witnesses. The two Testaments (say they) together with the godly people, are these two Witnesses.  
I should not dare to deny the Scriptures are the Testimony of these Witnesses, ●ut that the Scriptures should be the Witnesses themselves, when yet the Witnesses are described as persons, as men, are described by men, men that have lived in former ages brought in to personate these Witnesses, are described by actions that have been done by men before, and which men only are capable to do again; that notwithstanding all this we should pronounce the Scriptures are these Witnesses; for my part, I speak it with submission, I cannot understand. The Scriptures are the Testimony of these Witnesses indeed, but seem not with congruity to be the Witnesses themselves.  
But I shall detain you no longer from the Text, in mentioning any more opinions, suffice it we have hitherto seen who are not these Witnesses; but now examine the Text, and from thence we may be told who they are: In which the holy Ghost comes so quick, after their number, office, manner of performing, 〈◊〉 touched upon in the verse before, that almost before a man could well ask but Who are these Witnesses, he is answered in these words; These are the two Olive Trees, and the two Candlesticks standing before the God of the earth.  
Which first draught and description of these Witnesses, we find almost word for word fetched from the 4 Chapter of Zach. whitherto having recourse, if we can learn what, and who are meant by the two Olive trees there, it will much ready us to know whom we are to understand by the two Witnesses here, they being by that same representation set forth to us.  
In that Chapter therefore (for I must send you thither) th● Prophet in a Vision seeing a Golden Candlestick, with seven 
Zach. 4. 2, 3, 4.  Lamps, and seven Pipes; and on each side of the Candlestick two Olive trees emptying golden Oil into the Pipes; which not knowing what to make of, and enquiring of the Angel that talked with him, receives this in answer:  
The Candlestick thou sawest, with all its Lamps burning (being 
Vers. 6, 7, 9, 10.  one of the chief Utensiles about the Temple, and not to be brought thereinto, till the building thereof is finished) betokens the building and perfecting of the Temple. The Candlestick betokens the Church; and the Candlestick furnished complete with Lamps, the restoring the Church and Worships from those maims and ruins which during the time of the Captivity they had lain under.  
The Prophet satisfied in the mystery of the Candlestick, yet 
Vers. 11, 12  further inquires; and What ure the two Olive trees standing on 
Vers. 14.  either side the Candlestick? After this question twice asked, the Angel gives answer in the last Verse, almost the words of my Text; These are the two anointed Ones; or as the Original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  These are the two Sons of Oil, standing before the Lord of the whole earth.  
But now if any after all this remaining unsatisfied, shall yet 
Rabbi David, Kimchi. Rabbi Solo: jarchi.  further inquire who these anointed Ones are: I answer, with consent of best Interpreters, They are Zerubbabel, and Joshua, and with them the Elders and Priests respectively; who because they spent themselves and their endeavours in building the Temple, and were Instruments of light and encouragement, in the conduct of the great Church-Affairs, typed out by the Candlestick, with much elegancy of resemblance, are presented as two Olive trees dropping golden Oil into a golden Candlestick.  
So then the two Olive trees emptying golden Oil into the Candlestick, in Zachary, are two eminent ranks of men; Zerubbabel 
Ezra 6. 14. Zach. 3. 8.  and the Elders one; for the Elders joined themselves in the work with him, and Joshua, and the other Priests, the other; which Priests also were assisting to Joshua. In short, they are godly Magistrates and Priests who did bestow themselves in building, restoring, finishing the Temple, Church, Worships, all having gone to wrack the while of the Babylonish Captivity.  
Bring all this but home now, and by this account, the two Witnesses described, and typed out by two Olive trees, must be Zerubbabel and Joshua; for their quality, they must be godly Magistrates and Ministers: and then because Olive trees dropping Oil into Candlesticks, (which we saw before betokened restoring, building, caring for the Temple, Church-Worships) these must bestow themselves in caring for Church, Ordinances, and Worships also, which is their employment.  
And truly what can we oppose? For if the two Olive trees dropping Oil into the Candlesticks, were in their first use and intention peculiarly apted to denote Magistrates and Ministers, men of like quality as were Zerubb: and Je●hua; and then their employment in caring for Church, Worships, and the like: The holy Ghost transferring the same type from thence hither, whereby to describe these two Witnesses; who sees not they must needs be persons of like quality, godly Magistrates and Ministers, and of like employment; they must bestow themselves in caring for Church, and Worships also.  
I do not deny there be some differences between the two types, both in the mention, as likewise in the meaning, yet not such as to overthrow the foundation of the resemblance. For Instance,  
1. There in Zachary you have no Temple built, and therefore they to begin the world anew, to begin to build almost from the Foundation: but here in the beginning of this 11 Chapter, you finde a Temple complete and entire; so that the work of these 
Chap. 11 1  is not so much to build a Temple anew, as to preserve and keep that in measure, and from Antichristian encroachments which they had, and to regain so much of the outward Court as they could, which now Antichrist, with the Antichristian Gentiles, had wholly in possession. This the first difference, they seem to begin their Church-work from the beginning, these not so much to begin, as to preserve and recover what was lost by the usurpations of Antichrist: here they have a Temple, only the outward Court taken from them; there they have as yet no Temple at all.  
2 There you have but one Candlestick, here two; which whether because the Church about this time was to be divided into Eastern and Western, as some conceive; or else two, because the Churches were about this time of the Witnesses to be reduced to the least number, even to two, as others; or whether two Candlesticks here, and but one there, because the Jewish Church was but one, the Christian Churches are many, as others; or whether any other may be the reason, I not determine. You have the differences: but that in the main they agree, take notice of these severals for the purpose:  
1. As there you have a Candlestick, signifying a Church; so here Candlesticks, signifying Churches also; so I would understand them: In no wise conceiving the two Witnesses to be the two Candlesticks, as they are said to be the two Olive trees before; and therefore I had rather read as they do; These are the two Olive trees, with, or by the two Candlesticks, as is the manner of the Hebrews sometime to render their copulative: for 'tis evident 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 14. 18. & alibi.  from the first Chapter of this Revel. and 20. That Candlesticks are Churches; The seven Golden Candlesticks, says the holy Ghost, are seven Churches.  
2. As two Olive trees there, show two ranks of men, namely, godly Magistrates and Ministers, so by the two Olive trees here, we understand men of the like condition, godly Magistrates and Ministers also.  
3. As those by dropping Oil into a Candlestick, are so presented restoring the Jewish Church, so the Witnesses by dropping Oil into these Candlestick as Instruments of light and grace (both which Oil in Scripture doth aptly signify) do keep alive and lighted the Churches all the times of Antichrist, and by this light restore, recover them, as also expel and win upon that darkness, which had gained much upon the world before. 
1 Sam. 16. 22. Psal. 102. 26. jer. 52. 12. compared with 2 Ki. 25 8.   
4. As those are said to stand by the God of the earth, which whether it means their stable and firm abiding (for so much the word not unfrequently signifieth) or whether by it be meant they minister before the Lord (for so also 'tis often used) these likewise stand before the God of the earth, these in dropping Oil into the Candlesticks, spending themselves in caring for Church and Worships, they minister before the God of the earth also. Thus you have the Agreement.  
Draw up now the sum of all this Verse together; and 'tis in short this:  
In that the holy Ghost describes the two Witnesses by two Olive trees dropping Oil into the candlesticks, a type formerly used to signify Magistrates and Ministers bestowing themselves in caring f●r Temple, Church, Worships then decayed, it is as much as if he should tell us; These Witnesses are godly Magistrates and Ministers, who during the times of Antichrist, shall bestow themselves in maintaining what of Church and Worships th●y have; reforming, repairing, restoring as there is need, and regaining what hath been lost by Antichristian encroachments.  
And that all this hath come to pass accordingly; That there have been such persons, and they done all that we now mention, how obviously were we acquainted with the Ecclesiastical History would it appea? how clearly should we see, not only the common sort of people, such as those poor men of Lions, but Ministers, yea Nobles, yea Princes and Emperors have been of these Witnesses; who not only have dropped Oil into the candlesticks, but even their blood also, in preserving them pure, and endeavouring to reform them from Antichristian impiety.  
So you have the meaning of the words: the Observations now follow:  
1. In that the Witnesses are typed out, and described by persons of quality, for such Zerubbabel and Jeshua were; how likely is it, these Witnesses must be persons of quality, as they were: And if they were Magistrates and Ministers, by whom they are set forth and presented, how warrantably may we pronounce these Witnesses are Magistrates and Ministers also. I do not deny but even the meanest, testifying against Antichrist, is in a sort a Witness: but to be a Witness by way of eminence, to be such by office (as I may say) and so authoritatively to bear witness, this seems restrained only to men of quality: and when the event answers accordingly (as was in part hinted before) me thinks there needs no further question in the business: when Histories will tell us, besides a succession of godly persons in the Ministry, there were also in the Magistracy, even in the highest places thereof, that did oppose themselves against the Idolatry and Tyranny of Antichrist (such as were Picus Mirandula, John Frederick Duke of Saxony, the Landgrave, Ernestus Brunswick his son: Emperors also, Henric. 4. Henric. 5. L●wis. 4. with others; besides some of the Princes of this and other Kingdoms) And so it appears they have been Magistrates and Ministers in deed, and in event, even just such as were the types before, by which they are showed forth: Judge whether from all we may not safely pronounce; The Magistrates and Ministers opposing Antichrist, are the two Witnesses.  
2. Are Candlesticks Churches? this learns us whence alone (as from the ordinary means) Spiritual and saving light is to be expected; 'tis from the Churches, from the candlesticks: and sure repair we to any other Societies of men whatsoever, and so far as they have nothing common with these, so fare there is no saving light at all in them: Here only 'tis that the Scriptures appear as a flaming Beacon upon a hill, by which the Ministers, 
Matth. 5. 15.  as so many candles, being lighted, and set up in the candlestick, give light to all them that are in the house; all that is without this Verge being nothing else but pitchy darkness.  
And if so, what a sad thing to be without a candlestick; or as 
Rev 2. 5.  Christ once threatened Ephesus, to have the candlestick taken away. How sad was the condition of the Egyptians, when in regard 
Exo 10. 23  of that plague of darkness then upon them, no man did rise from his place for the space of three days? How much more sad in Spiritual regards is their estate, who are without a Candlestick, and so in Spiritual darkness, knowing not whither they go? 
1 Joh. 2. 11. Mat. 8. 12.  Nay, Is not this that utter darkness the Jews are threatened withal, whereby seems meant, if well considered, as well their unchurched condition in this life, as their state of condemnation in the life to come when: the Kingdom of heaven, the Candlestick, was taken away; from that time they have been cast forth into utter darkdesse.  
3. Are there two candlesticks in all this time? then sure that cannot but be too hard a censure, that cries down all as Antichristian Churches, Antichristian Ministers, all this time; 'tis true, the Churches are now reduced to the smallest number, yet is there a number however, two Churches, two Candlesticks at least in all the time of the prevailings of Antichrist.  
4. Are the Witnesses Olive trees, dropping Oil into the candlesticks? this tells you whereabout the proper work of these Witnesses lies; 'tis about the Candlesticks, 'tis Church-work theirs, their care, their business, is to have an eye to the Candlesticks: And if so, however than they look after Liberties, Properties, Safety, etc. yet their main care must be Church-work, preserving, reforming, restoring in Church matters, matters of Worship, this should be the chief care and endeavour of these Witnesses; which doth not a little reflect upon us in this Kingdom, who have spent much time, much pains, in securing Liberties, Properties, and providing for our safety; but little Oil all this while dropped into the Candlesticks, little proportionably bestowed in Church-work; which possibly is not the least reas●n, Why after all this time, we are so far to seek; neither the work of Reformation, nor our own Safety to this day being advanced to any desired perfection.   
VERS. 5. And if any man will hurt them, sire proceedeth out of their mouth, and devoureth their enemies: And if any man will hurt them, he must in this manner be killed. 
HAving presented some few lines to ward a perfect draught of these Witnesses, and in them discovered what they are to the Church, namely, as Oil unto the Candlestick; in our further description of them, we come now to show what they are to those that do oppose them (for they meet with opposers) and how well appointed they are to give them as hot as they bring, that shall dare to attempt any wrong or violence upon them. This you have discovered in these words; And if any man will hurt them, etc.  
In which, who so dim sighted, as not to perceive Moses and Elias as with the finger pointed at? both which, when enemies have risen up against them, have had the wrong by sire avenged upon those enemies. So you read of Moses in the 16 of Numb. when Korah, and with him two hundred and fifty chief men of the Congregation, make there a tumult against him: at the 35 verse of that Chapter, Fire proceedeth from the Lord, and destroys those two hundred and fifty. Of Elias also, you have it storied in the 2 of Kinos and 1. When that Idolatrous Ahaziah sends two Captains, with fifty men apiece, one after the other, to lay hold upon the Prophet; upon his word, fire comes down 
Ver. 11, 12.  from heaven, and destroys both the Captains, and both their fifties.  
Both these you have here a reference to, and this not only because of the same thing done, but (which is my apprehension, which also I touched upon before) because there is a resemblance intended betwixt the doers also. I said before, the two Olive trees did not only signify the like common work happening to Zerubbabel and Jeshua, and to the Witnesses, but seemed to hold forth a likeness or sameness in the quality of the persons also. So likewise, when in a further description of these Witnesses; we have them rendered such, Out of whose mouths sire proceeding, destroys their enemies (a plain allusion to Moses and Elias) I should conceive, 'tis not only to show the same thing done by all of them, and no more, but to tell us the persons in resemblance are another Moses and Elias also.  
And to make this yet seem more likely, observe we how just their work falls alike to all of them. Doth Moses lead Israel out of Egypt? and do not these Witnesses lead the Christian Israel out of the Romish Egypt, of which no question Moses his former leading was a type? And doth Elias stand zealous for God, in that grand Apostasy of Israel, no doubt a type of this grand Apostasy of Antichrist; and are not the Witnesses clothed with the zealous Spirit of Elias; nay, is it not doubled upon 
2 Kin. 2. 9  them, who dare contend with the Antichristian Apostates, even then when their Idolatries have so over overwhelmed the world, that they only are left opposing?  
And if this so, and there's no new thing in all this, the same Scene come about again; what strange thing to see the same actors? and if now in the last act of the world there is a bringing out of Egypt, such as was before; a contending with Apostates, as there was before; how every way elegant to make Moses and Elias the actors here also.  
Having thus found out the Witnesses to be Moses and Elias now, as we saw them Zerubbabel and Jeshua (men of like quality and employment) before, lest we mistake the special thing that's here mentioned done by them; we now proceed to a particular examination of it, If any man will harm them, fire proceeds, etc.  
Which words we must in no wise understand in the letter. To think these Witnesses should indeed breathe forih fire, and so destroy their enemies; what weakness, or else perverseness at best, would any such thought argue? And if not in the letter, then must we borrow the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hither, which we find expressly adjoined to Sodom and Egypt at the 8 Verse of th●s Chapter; and then we are to inquire what mystical fire the Scripture mentions, and so what spiritually or mystically the phrase imports of fire proceeding out of their mouths and devouring their enemies.  
To answer this in short: The Word of God in Scripture is several times compared to fire, Jer. 20 9 Jer. 23. 29. Is not my Word like as a fire, saith the Lord? But especially cast your eye upon the 5 of Jer. 14. where you find the Lord thus bespeaking the Prophet: And I will make my Word in thy meuth fire, and this people as wood, and it shall devour them.  
A place so parallel, so plain an interpretation of what we have in hand, that to me it seems altogether needless to inquire any further meaning. Observe it, there you have the Lord threatening that People by the Prophet, but his word is slighted, and the Prophet that delivers the message misused; for this cause, the Lords Word in the Prophet's mouth shall be fire, and that People wood, and it shall devour them. So here, you have the Witnesses testifying against Antichrist, for his great impieties; this testimony of theirs is slighted, themselves opposed and misused; to avenge which indignity, fire comes out of their mouths, takes hold of their opposers, they threaten Judgements, God accordingly executes them; thus fire proceeds out of their mouth, and devours their enemies. All this but confirming that of the Apostle; The Gospel, and its Ministers, have in readiness 
● Cor. 10. 6.  to avenge every disobedience.  
Nor let any man stumble at the expression, They said to destroy their enemies, who y●t do but only denounce destruction: ●or 'tis an easy thing to show, That what Gods Minister's denounce in his Name, that they themselves are said to do.  
Ezekiel in denouncing Judgement against the City, Ezek. 43. 3. is there said to destroy the City. So when the Witnesses, in the Lords Name, and by his direction, denounce destruction to their enemies, they likewise are then said to destroy their enemies.  
If now unto the former of denouncing Judgements, you add also their praying Judgements upon incorrigible enemies (which seems not unlikely to be meant here also) you have then the sense thus much:  
Then when the Witnesses pray Judgements,, and denounce Judgements upon their enemies, then does fire proceed out of their mouth, and destroys their enemies.  
And whereas you have it repeated, [And if any mon will hurt them] and again [If any man will hurt them] repetition betokening certainty (so Joseph interprets the doubling of the Vision 
Gen. 41. 32  shown to Pharaoh, to note the certainty thereof) it is as much, as if in other words the holy Ghost had said, If any man shall presume to hurt these Witnesses, that man certainly shall be destroyed.  
The meaning given thus piece-meal, put all together, and the result is this: These two Witnesses, formerly Zerubbabel and Jeshuah, now because of like spirit, and employment, but expressly because in like manner protected from enemies, are Moses and Elias, whom if any man shall attempt to harm, by denouncing and praying Judgements, they procure certain destruction upon them.  
And now having opened the words, before I proceed to draw out any Observations, give me leave to satisfy for what I took on trust before; of which, till now, I could make no ready payment.  
I formerly gave this one reason why the Witnesses are said to be two, viz. Because they are described by pairs, but then shown no such thing. Now you have seen two pair already, Zerubbabel and Jeshuah, one; Moses and Elias another; and there is one other pair behind, not yet come into mention.  
I said before, The Scriptures, the two Testaments, were the Testimony of these Witnesses, but denied them to be the Witnesses themselves, because they are described as men, and by men, but then gave proof of neither; but now I hope 'tis evident they are described as men, and men of former times, such as Zerubbabel and Jeshua, brought in to personate these Witnesses which, together with that which follows, gives abundant, and every was satisfying evidence in this matter.  
The Observations now follow:  
1. Does fire proceed out of th●se Witnesses mouths, destroying their enemies? then must none think to harm these Witnesses impune: they must not hope to carry it , be they who they will be, that shall presume to offer violence to th●se Witnesses, either by praying, or denouncing Judgements, they do procure destruction and ruin upon their enemies.  
2. Are the Judgements of God denounced [fire?] Then wonder not that waxy hearts are melted by them, as was the heart of Josiah; and on the contrary, the clayie hearts of others more 
1 Chro. 34 29.  hardened, and their chaffy hearts burnt up and devoured by them; marvel not at all, it is so, the Judgements of God denounced, they are fire.  
3. In that it is repeated, If any man will harm these Witnesses, h● must be destroyed; take notice of the certain vengeance that doth a wait the persecutors of these Witnesses: Let them flatter themselves in their present impunity as they list, and because sentence is not speedily executed upon them for their violence done 
Eccles. 8. 11.  unto these Witnesses, therefore please themselves in pursuing of them still; yet withal remember a certain and inevitable destruction will at last seize upon them.   
VERS. 6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters, to turn them into blood; and to smite the earth with all plagues as often as they will. 
NOw forward with our description, in which having already seen how well able these Witnesses are to repay the wrongs done to their own particular, wherein also we have received further light concerning their persons; proceed we now on, and we shall further understand in what manner they are furnished to avenge the Church's wrongs, almost deprived of being, if not wholly of appearance, through the spreading and prevalence of the Antichristian Apostasy.  
This you have laid down in these words, These have power to shut heaven, etc.  
In which you may observe a threefold power wherewith these Witnesses are invested:  

1. A power to shut heaven that it rain not.  
2. A power to turn waters into blood.  
3. A power to smite the earth with all plagues as often as they will.   
Before you heard they pursue their enemies with fire, here they shut heaven against them, turn their waters into blood, and smite their earth with all plagues as often as they will. What a miserable plight are the enemies of these Witnesses in, who have the fire armed against them before, and now the benefits of heaven, earth, water, all taken from them?  
But let us take them in order; first, These have power to shut heaven, that it rain not in the days of their prophecy: In which 
Jam. 5. 17.  who sees not the forementioned Elias a new pointed at, of whom it is recorded, that praying he shut up heaven that it reigned not, (the same thing here mentioned) and this for three years and a half; the just term of these Witnesses prophesy in sackcloth.  
But that we mistake not by understanding all this in the letter, I mean either the thing itself, or the time, we must again borrow the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enquiring out a mystical understanding of them both.  
For the time I have touched upon it before, and hereafter may have occasion further to show 'tis to be reckoned according to the prophetical account, every day in this three years and a half, being put for a year, as is the manner of prophecies sometime to reckon, and then for their shutting up heaven that it rain not; we shall now try to find out some mystical meaning of it.  
For this purpose therefore, in that Matt. 16. 19 you have mention of Keys shutting heaven: heaven is then shut, according to the mind of that place, when such as live in ignorance, profaneness, idolatry, or any the like gross wickedness, are by the Ministry of the Word, declared a people to who no comfort, no forgiveness, no heaven doth belong.  
However I doubt not but the same thing is meant in both places, yet in regard it is there, heaven shut that people cannot enter, here heaven shut that it do not rain, and so, though in substance they come both to one, yet the allusion seems not so clear; we shall therefore try further.  
The glad tidings of the Gospel are several times in Scripture compared to rain, (this me thinks will neck the allusion:) I say again, the tidings of forgiveness, mercy, etc. are oftentimes in Scripture compared to rain; so Deut. 32. 2. Isa. 45. 8, etc. and sure could we stay to show it, we should find the resemblance patt, and every way answeing. Doth rain refresh the weary and thirsty earth? doth it soften? doth it make fruitful? and do not the glad tidings of the Gospel, the tidings of peace, forgiveness, refresh, soften, make fruitful also?  
This so, shall we say accordingly, then do these Witnesses shut heaven that it rain not, when they with hold all tidings of forgiveness, mercy, peace, from the Antichristian Gentiles, while they continue such, (the Church the mean while being refreshed with these showers every day) and further declare, as that third Angel does, Chap. 14. vers. 9, 10, 11. (who no doubt is of these witnesses) that such as those who worship the Beast, and receive his mark, shall drink of the wrath of God; no mercy, no forgiveness at all appertains to them And thus the former shutting heaven in Matth. and the withholding of the rain of heaven here, do now appear to be the same; of which the sum in short is this much.  
As Elias shut heaven that it reigned not upon those apostate Israelites whil● they clavae to Baal, which plainly is h●re alluded to; so while these Antichristian Gentiles continue such, these two Witnesses hold back all tidings of mercy and forgiveness, (that blessed rain so cheering and refreshing weary souls) declaring them while in that condition, a people to whom no forgiveness, no heaven, but rather wrath, hell, and everlasting vengeance appertains.  
We have seen the Witnesses power to shut heaven that it rain not, laid open; their turning waters into blood, and smiting the earth with all plagues, as often as the will, next follows; which in regard they both concern the same thing, as may appear by and by; in the handling of them therefore we shall join both together.  
And here me thinks we meet with some thing like the vials, those seven vials (I mean) emptying out upon Antichrist the seven 
Rev. 15. 1.  last plagues of the wrath of God. And because this seems not unlikely, and the clearing of this will help us to understand the words; as also not a little conduce to satisfy in that great question, Whether the time of these witnesses be past, yea or no, (as we shall see hereafter:) our satisfaction in which is the great design we drive in all this undertaking: we shall therefore first inquire, whether at all we have any thing here relating to the vials, yea, or no; and when this is done, then proceed to take a view of the words more particularly.  
The grounds persuading to believe the Vials are here meant, are such as these.  
1. Those plagues of the Vials, and these here, do fall together into the same time, the space of the sixth Trumpet receives both of them. The Vials (so many wastes and gradual destructions of the beast) must needs be pouring forth the time of the sixth Trumpet: for at the beginning of the seventh, with which the last Vials falls in, the beast his time is no more: [the beast, Antichrist] is then destroyed by an utter & irrecoverable destruction. The tenth Chapter of this Prophecy, and sixth verse, compared with the sixteenth Chapter, 17, and 19 Verses, clears this same to any, that shall with care and observation examine them.  
And that the plagues here mentioned bear the same date, fall in with the time of the sixth Trumpet also, hence appears; for these plagues being chief drawn forth by these witnesses toward the end of their Prophecy, and that ending with the sixth Trumpet [the second Woe] as is plain from the 13 and 14 vers. of this Chapter; who sees not that these fall in with the time of the sixth Trumpet also? And so because those plagues, and these here, are both wrapped up in the sixth Trumpet, and so fall into the same time, this is one inducement persuading they are the same plagues also.  
2. Those who pour forth the Vials, and the Witnesses who inflict the plagues here mentioned, seem all the same persons. The Angels who pour out the Vials described coming forth of the Temple, clothed with pure and white linen, and their breasts 
Cham 15. 6.  girded with golden girdles, who are they but godly ones, whether Magistrates or Ministers; who appertaining to, or coming forth of Reformed Churches, do pour forth the Vials. And are not the Witnesses who execute these plagues godly Magistrates and Ministers, who pertrining to the Temple mentioned at the first Verse of this Chapter; that is, The Churches reform, come forth thence, and inflict these plagues upon the Antichristian Gentiles? And indeed how can we imagine that any should come forth of Reformed Churches, and pour out a Vial a plague, upon the Antichristian party, and not be of these Witnesses? when such is the nature of the plagues contained in the Vials, as we may see by and by, that in nothing can any more openly and effectually witness against Antichrist, and the Antichristian brood, then by pouring out any of these Vials upon them. They are the same persons then, the godly Magistrates and Ministers of Reformed Churches, that pour forth the Vials, and that execute the plagues the Text here mentions.  
3. As they fall out at the same time, are inflicted by the same hands, so upon inquire you will find them the same plagues also. To clear this same: Have you here [a turning waters into blood?] upon the pouring out of the second and third Vials you have the waters then turned to blood also. 
Chap. 16. 3, 4.   
Do you read hear [of plaguing the earth, with all plagues] mark it [plaguing the earth] what can hereby be meant, but the other Vials? all whereof at the first verse of the 16 Chapter, are to be poured upon the earth, the Angels there are commanded to pour all their Vials upon the earth also? Add this now to the former; These plagues are inflicted at the same time, by the same hands, yea, are the very same plagues; and now who sees not the Vials are here pointed at (which was the thing in question) and when the holy Ghost tellsus▪ The W●itesse● turn waters into blood, smite the earth with all plagues (as in the Text) who sees not 'tis as much as if in other words we had been told, These witnesses are they who pour forth the Vials?  
I must not dissemble what dissent I find in this matter, some conceiving, these plagues here mentioned, do rather relate to some of the foremost Trumpets, which sounding, you find the like plaguing the earth, and turning of waters into blood, even 
Chap. 8. Vers. 7. 8.  such like plagues as you have here mentioned.  
With submission I cannot conceive those plagues to be the same with those of the first and second Trumpet, for these Reasons:  
1. Not to mention those, which prove these the same with the Vials, first, because these fall within the time of the sixth Trumpet, as (we shown before) and therefore cannot be the plagues of the first and second Trumpet; the consequence is clear, because the plagues comprised in the time of the sixth Trumpet, must needs be a long space after the plagues comprised in the time of the first and second Trumpet; the sixth Trumpet being a good space after the first and secnod Trumpet.  
2. Those plagues of the former Trumpets, and these of the Witnesses, fall not upon the same subject: those of the former Trumpets, as is evident to any observant Reader, falling upon Rome Christian; these of the Witnesses falling upon Rome Antichristian: to clear this latter (the former being without question) And is it not so, when because of these plagues, you have 
Vers. 7.  Antichrist in the very next words, waging War wit these Witnesses, and slaying them? Is it not plain these plagues fall upon 
Vers. 20.  the Antichristian Party, when they are brought in at the tenth Verse, rejoicing for their slaughter, and this expressly the reason, Because they were now got shut of those, who while they lived, tormented them with all these plagues? The subject then of these is Rome Aniichristian; of the other, Rome Christian; and if so, they neither fall within the same time, nor upon the same subject, 'tis evident they cannot be the same plagues (the thing contended for) and if these be not the same, there being none other in all this Prophecy that do resemble them, save only the Vials, it remains an unshaken truth, the plagues here mentioned are no other than the Vials.  
This much gained, we now proceed particularly to examine the words; These have power over waters, to turn them into blood, etc. In which who beholds not another pair, even Moses and Aaron, now coming forth to personate these Witnesses: of whom we read in sacred Story. That bringing Israel out of Egypt, they turned the Egyptian waters into blood, plagued the earth, etc. 
Exod. 7. Exod. 8.  the very same you have here done by the hands of these Witnesses. And now you have the last pair, where by these Witnesses are described: Formerly they were Zerubqabell and Jeshua, after that Moses and Elias, now in the close of this representation they are Moses and Aaron: There now wants nothing to make the description of these Witnesses complete, but that we see what 'tis these Witnesses do, that makes them appear another Moses and Aaron; which done, we have then at once a full description and view of these Witnesses.  
To this therefore I hasten, in entrance where upon, let me warn you as I did before, you are not to understand this same in the letter, namely, That indeed, and in the letter, the Witnesses should turn waters into blood; but as we understood their destroying their enemies with fire, their shutting heaven that it rain not, mystically before, so must we understand their turning waters into blood also.  
But because I have already shown these plagues are no other than those of the Vials, the better to compass the meaning, it will not be amiss for us to turn over to the 16 Chapter of this Prophecy, where the Vials are by the holy Ghost professedly mentioned, where if we find what's meant by [turning waters into blood, and smiting the earth with plagues there] we shall clearly see what to understand by them here also, they being all one, only here but glanced at, there by the holy Ghost professedly and at large discovered.  
In that 16 Chapter therefore (for I turn over thither) we find that upon the pouring forth of the second and third Vials, the waters are turned into blood, both these I conceive are here pointed at. For the holy Ghost, seeming in this place to give a touch upon the Vials, summing them up briefly under two Heads, viz. either plagues on the waters, or plagues on the eatrh, and so to be apprehended, thrusting as many as would fall under an head together, there being two Vials that will come under this head of [turning waters into blood] who doth not readily conceive both these Vials must hereby be hereby signified? So that it will be needful we inquire the meaning of them both.  
To begin therefore with the second Vial, the first of those that turn waters into blood, which in that 3 Verse of the 16 Chapter we find is poured out upon the Sea, and the effect, it become as the blood of a d●ad man. This Vial (say some of our best 
Cham 16. 3.  Interpreters, whom I must trust at present, it requiring no small time professedly and to purpose to speak to these Vials) was then poured forth, when all the Popish Doctrines being gathered into one by the Council of Trent, afterward by Bellarmine, and others: the godly Ministers of the Reformed Churches, by their writings, discovered all that Sea of of Popish Doctrine to be but as the blood of a dead man, no living blood of Jesus Christ discoverable in it all; and those that live no other life then what they draw from those corrupt Doctrines, to be in a dead, damnable, and undone condition.  
This the second Vial.  
The third is poured forth upon the rivers, and fountains at the 4 Verse, and the effect is, these become blood also.  
And then was this Vial poured forth (say Interpreters, whom I again refer to) when in the times of Queen Elizabeth this State made a Law against Priests and Jesuits, enacting it Treason for any to seduce this People to the Romish Religion; upon which several of them, as Campian, Ducket, Sherwin, and afterwards others were executed: and when at this day according to that Law we execute a Priest, or Jesuit; then do we pour forth this Vial upon the Antichristian Waters, and they become blood.  
By this reckoning (and so to bring all home to the Text) then are the witnesses said to turn the Antichristian Waters into blood; when by their clear writings, and other ways they discover all that Sea of Popish doctrine to be but as the blood of a dead man; and further do execute their Priests, and Jesuits, who as Rivers▪ do derive and carry from place to place, the Waters of this noisome Sea, thereby to poison, and destroy the souls of seduced people.  
And by the way, who is not now fully satisfied, the Witnesses pour forth the Vials (the thing we so industriously proved before) when having but mentioned two Vials, we find the godly Magistrates and Ministers of the reformed Churches (whom all along we have shown to be these two Witnesses) have already poured forth both of them? The former, the godly Ministers, such as Chemnitius, Chamier, Junius, Reignolds, etc. The latter, the godly Magistrates, as certain of the number of these Witnesses also. Thus these Witnesses turn Waters into blood. The next thing that follows, And they smite the earth with all plagues, as often as they will; this falls now in order to be enquired concerning.  
And to be short, what can this mean, but (which we touched upon before) the pouring forth the other Vials, all which at the first Verse of that 16 Chapter, are commanded there to be poured forth upon the earth? And if this be so, you have then the sum of the former, and of this same, in one word this much, In that the Holy Ghost tells us, these Witnesses turn Waters into blood, and smite the earth with all plagues, as often as they will, 'tis all one, as if he had said. These Witnesses do pour forth all the Vials.  
And now by this time you have had the Witnesses at full shown forth, you have seen who they are. They are Zerubbabel and Jeshua; Moses and Elias; Moses and Aaron: you have seen what they do. They spend themselves into the Candlesticks; to the Churches they are as Oil is to the Lamps; nourishing, and keeping them alive all the time of Antichrists prevailing; if any attempt to wrong them, fire proceeds out of their mouths, and destroys such as do attempt it. And for the wrongs the Antichristian Gentiles offer the Church, these Witnesses shut heaven upon them, that it rain not, nay pour forth all the Vials of the wrath of God upon them.  
Thus you have all the active part of these Witnesses already drawn forth. That which follows, is their passive, which when I have touched upon one or two observations from these last words, I shall without any other interruption fall upon. The Observations are these:  
1. Is heaven shut by these Witnesses, so that no rain falls upon the Antichristian party, all the glad tidings of forgiveness, and reconciliation withheld from them? How sad must needs be the condition of such a people? What have they to soften them, to make them fruitful, when no rain at all falls upon them.  
2. How fruitful on the contrary should we be, who live under the droppings of heaven, and are refreshed with the former, and latter rain always in their seasons? Poor Papists have no rain: Yea, how much the rather should we endeavour fruitfulness, 
Isa. 5. 5, 6.  lest for default, that same be made good upon us, which once the Lord threatened, his Vineyard withal, he would takaway the hedge, and would command the clouds, that they should rain no rain upon it.  
3. Do the Witnesses pour forth all the Vials? No marvel then, they are said to torment them thot dwell upon the earth; No 
Vers. 10.  marvel, those same Inhabitants of the earth rejoice, they are got rid of them, as they do, when by the hands of these Witnesses, is emptied forth so much wrath upon them.   
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. 
WE have ere while seen who these Witnesses are, what they do, how grievously they torment Antichrist, with his party: which because these Witnesses do not carry impune, Antichrist not sitting down unrevenged, it now follows, we see what is done to them, and how they are repaid for all the plagues wherewith Antichrist, and his party have by them been tormented: This is laid down in the words above mentioned, as also them that follow; And when they have finished their testimony, the beast, etc.  
In which who so observes, shall find as clear an allusion to our Saviour, as set forth in the story of his death, resurrection, and ascending up to heaven, as before to any of the types, whereby these witnesses were formerly represented.  
Our Saviour when he had preached near three years and half; about the number of the days of the Prophecy of these Witnesses, was by Pilate, and so by Rome then Heathen, as the Witnesses by Rome now Antichristian, put to death. After three days, there being a great earthquake rises again, and not long after, is received up to heaven in a cloud. To all which who sees not a plain allusion intended; when in the description of these witnesses sufferings, and after restauration, you have mention of the like death, earthquake, resurrection, and ascending up to heaven in a cloud also? So that if before in what they did, they were like Zerubbabel and Jeshua; Moses and Elias; Moses and Aron, here for what they suffer, and the sequel, they are clearly resembled to that faithful and true witness Jesus 
Cham 5. 14.  Christ.  
This much in the gross, but look more particularly, and you shall find in what is mentioned of these Witnesses sufferings, such specials observable as these;  
1. There is war waged with these witnesses, and the consequent the Witnesses overcome, and killed.  
2. The enemy that wages this war, The beast that ascendeth out of the bottomless pit.  
3. The time when this war is waged, and these witnesses overcome, and killed by this beast, and this is (says the Text) when they have finished their testimony. I shall address myself to speak of these in this order: First, the war waged and the consequents, then that which follows in the order above mentioned.  
And for this war waged with these Witnesses, we must not think this is the first, which hath ever been raised against them: as though the Witnesses, had met with no opposings, all the time of their prophecy (continuing so many hundred years) till just toward the end, and close of it, we must not so conceive at any hand: For if you consult, the thirteenth Chapter, and seventh verse, you find the beast (these Witnesses enemy, and as old, as are these Witnesses) so soon almost as he receives being, receives power to make war with the Saints, and to overcome, 
Cham 13. 2.  and kill them. And in the twelfth Chapter and last verse, the Dragon who substitutes this beast, and on whom he estates his power, throne, and great authority (himself being now no longer able to hold them in his own name) as soon as ever the Woman was scaped into the wilderness, which is now several hundred years ago, he goes forth under covert of this beast, To make war with the remnant of her seed, which kept the 
Chapl 12. Vers. ult.  Commandments of God, and had the testimony of JESUS CHRIST.  
And sure the event shows as much, when above four hundred years ago, in that one Kingdom of Gaul (now called France) if Perionius may be believed, at least ten hundred thousand of those godly Waldenses and Albigenses were butchered by this beast. And can we imagine so many Saints slain, and none of these Witnesses among all these numbers?  
This war then here mentioned, supposes not the Witnesses untouched all the time of their prophecy before, but rather seems to hold forth some eminent war, now at last to be raised against them; which perhaps, because it shall differ from all the former in the quality of it, or specially in the success, striking of all the Witnesses there, where 'tis done, which no other war had perhaps done before, is therefore by the Holy Ghost thought fit only to be mentioned.  
Nor yet therefore can we say this war shall be more grievous and bloody than all the former, possibly it is not mentioned for any eminent bloodshed accompanying it, but rather (as some conceive) for a sign of the instant, and near approaching ruin of Antichrist, which but a little after follows it however; I dare not say this last war, shall be eminent for bloodshed beyond all the former, for this reason I now offer. If this same kill of these Witnesses can not be understood in the Letter, viz. That indeed, and in the Letter these Witnesses should be slain, but a mystical kill is only here understood; then sure this cannot be a killing so very bloody: But that this must be understood not of a real kill, but a mystical hence appears: Such as is the resurrection of these Witnesses mentioned at the eleventh Verse, such must needs be the kill, here mentioned, for of opposites there is the same reason. But their resurrection 
Oppositorum eademratio.  we must needs understand mystically, for of no resurrection properly so called, do we read before the twentieth Chapter of this prophecy, which must necessarily 
Cham 20. 5.  follow some space the rising again of these Witnesses here mentioned.  
This then is a mystical kill, a throwing them from place, out of office, some civil death: As when a man in place formerly, now thrown out, may be said to be killed in his office, is dead in law: So these, ceasing from place in Church, and Commonwealth, which as Magistrates and Ministers, they sometimes enjoyed, and this accompanied perhaps with the kill of some of them indeed; this seems the kill of the Witnesses, we are to understand here.  
I say again the kill of these Witnesses by this reckoning, seems no other, than the throwing them from that station, which once they held in the Reformed Churches, being taken off from executing that Magistracy, that Ministry they once had; and this possibly attended with the real slaughter of some of them, Though the other, the kill of them in their office, seem the main, and more general slaughter here intended.  
Having seen what's done to these Witnesses, [They are slain] we next inquire who slays them, and to this the Text makes answer, The beast that ascendeth out of the bottomless pit: this now next in order comes to be handled.  
For this therefore you may take notice, there is a several 
Chap. 4. Vers. 6, 7, 8, 9 Chap. 13. Vers. 1. & 11.  mention made of beasts in this prophecy; in the fourth Chapter you have four beasts spoken of, in the thirteenth Chapter there's mention made of two; one with two horns, another with ten: But no where do we find a beast ascending out of the bottomless pit, this character being expressly affixed, save only in the 17 Chapter of this Prophecy, whitherto having recourse 
Cham 17. 8.  (where the holy Ghost seems not more to prophesy, then interpret) we shall best find what's meant by the beasts ascending out of the bottomless pit here mentioned, and so in conclusion who it is that doth slay these Witnesses.  
In that 17 Chapter therefore you have a woman presented sitting upon a Scarlet-coloured beast, having seven heads and ten 
Vers. 3.  horns. In the opening whereof, the woman is expressly by the holy Ghost called, The great City which ruleth over the Kings of 
Vers. 11.  the earth; that is, Rome; for at that time Rome only of all the Cities of the world, was capable of any such description; and if so, the Woman be Rome, it must needs follow the Beast she sits upon must be the Roman Empire, this follows so clear from the former, none needs to make question of it.  
But because the Roman Empire in its Bulk considered, and according to its materiale, doth no more ascend out of the bottomless pit then other Empires and Kingdoms do; to lose this knot, hear a little further: The holy Ghost showing the mystery of the seven heads, and ten horns, tells us, The seven 
Vers. 10.  heads are seven Kings, or seven kinds of Government, five whereof, namely, That of Kings, Consuls, Tribunes, Decemviri, and Dictator's, were expired already; one, namely, That of Caesar's, was, it was when John saw this Vision; and the seventh, that of Popes, was to come; and when it comes, this kind of Government 
Verse 8.  was to ascend out of the bottomless pit. So that by this account, not so much the Empire, the body of the Beast, as the seventh head of this Beast, comes out of the bottomless pit; or else thus, The Empire, as ruled by the Popes, and thus cast into an Antichristian Form, this is the Beast ascending out of the bottomless pit; The Roman Empire Antichristianized, is the Beast ascending out of the bottomless pit slaying these Witnesses.  
But why is this kind of Government said to ascend out of the bottomless pit? I was once thinking the same thing meant by this expression, as by the same Beast's ascending out of the Sea, at the 13 Chapter and 1 Verse; which Sea is frequently in Scripture called the Abyss, or bottomless pit; and there, as in other places, signifies no more than a multitude of people, which because subjecting themselves to the Government of this Beast, thence is this Beast said to rise out of the Sea. But when I find that none of all the former heads but might in this sense be said to ascend out of the bottomless pit; namely, Because arising from the multitude of people subjecting themselves to them, and yet find none of them said to rise out of the bottomless pit, save this last, this of Pope's only, it clearly to me holds forth thus much. The other kinds of Government, shadowed out by the former heads, had somewhat of God in them. at worst were but the Ordinances of men; but this seventh head, this Government of Popes, this hath its original from hell, its coming, as the Apostle speaks, is after the working of Satan, 'tis his divising, 
2 Thess. 2. 9  comes from the bottomless pit, and shall in due time be sent thither back again.  
So that add this to the former, and the Roman Empire under the seventh head, namely, that of Popes (a Government devised, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and established by the contrivance of hell, the workmanship of Satan) this is the Beast ascending out of the bottomless pit, slaying these Witnesses.  
You have seen then the enemy that wages War with these Witnesses, and slays them; the next thing we are to inquire, is the time when these Witnesses are slain, and this is then when they have finished their testimony; this now follows to be enquired concerning.  
I find this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] several way's translared; some render it as here, [when they have finished;] others, and those very accurate Interpreters, translate the Aorist by the future, and so render it [when they are about to finish;] which latter if so, the meaning must fall thus, then when the Witnesses draw toward end of their mourning testimony, the Church by this time being in some good measure reform, and having now gained much ground upon Antichrist, are ready to throw off their Sackcloth, than the Beast ascending out of the bottomless pit, makes War with them, and slays them.  
So that putting all together, viz. Their kill, The beast that kills them, and The time when they are killed; and you have the meaning of all at one view thus much:  
Then when the Witnesses are about to close up their testimony, and having done much in reforming the Church, having regained much of the utter Court, which Antichrist had gained whole possession of before, are now about to put off their Sackcloth, the Antichristian power, at this time collecting itself, possibly by murdering some, but chief by putting them from their places, disinabling, suspending, and silencing, shall thus overcome, kill, and make an end of these Witnesses.  
And now perhaps it will be expected, especially having so fair a hint given by the Text; we should come to some determination Whether the kill of these Witnesses be past yea or no; but in regard we shall be furnished with most light than when we have heard the Prophecy speak out, we shall therefore adjourn the decision till the last, still continuing to proceed forward in opening the Prophecy; only before we do proceed any further from this last verse, we now opened, take these observations:  
1. Are the Witnesses slain when they have done their testimony? Hence take notice, Best men, and best Offices, are sometime of all other the worst rewarded: here are Witnesses, calling sinners home from dangerous and perishing ways, beseeching them to turn from dumb Idols, to serve the living God, than which none can do a better Office, yet after all their pains bestowed, they are killed for a recompense.  
2. Are these slain then when their mouths are stopped, when they cease to witness? By this account men live no longer than they work; and whoso hath left off to do the Lords work, as the Apostle speaks in another case, is dead while he lives; he that 
1 Tim. 5. 6. Rev. 14. 13  hath rested from his labour, by this reckoning is no other than dead.  
3. Doth the Beast slay these Witnesses? Oh the plague this Beast, this Antichrist is to the world! but two lights leading a blind world from perdition, and the Antichristian power puts them both out, slays both the Witnesses.  
4. Doth the Beast ascend out of the bottomless pit, the Antichristian kind of Government, ascend out of hell? sure than they much mistake themselves that tell us 'tis jure divino: they much mistake its original, that tell us it is from heaven: 'tis from hell, from the bottomless pit, if we believe the Scriptures; there it had its conception, and shall in due time be returned thither back again.   
VERS. 8. And their dead bodies shall lie in the street of the great City, which is Spiritually called Sodom, and Egypt, where also our Lord was crucified. 
OUr last work concerned the kill of the Witnesses; It follows now we look what becomes of their dead bodies, in these words; And their dead bodies shall lie in the street, etc.  
The slaughter of these Witnesses being for the most part an unbloody slaughter, the kill of them in their Office, as we saw before, by the like proportion; their lying d●ad, what can it mean but their continuing in that state of civil death, which their former slaughter brought them into. They remaining suspended from the execution of that Office which as Magistrates and Ministers they held before, remaining silent, not prophesying, not witnessing any thing authoritatively as they did formerly; this seems meant by the Witnesses lying dead. I say again, Their mouths were stopped at what time they were slain, and since than they continue silent, dead to all that life which as the Lords Prophets and Witnesses they lived before; thus they lie for some space as dead corpses after their slaughter.  
But passing from this, let's take a view of the place where these Witnesses lie dead, this follows, and 'tis [In the street of the great City, spiritually called Sodom, and Egypt, where also our Lord was crucified.]  
A place so at large set forth, and by such apt resemblances, as indeed it seems even next door to naming it; in the description whereof, the holy Ghost bestows so many words, that when he wo●ld not name it, yet would seem to make such sure work, that any who had but half an eye, should not miss the understanding of it.  
This place, because it will afford much variety of matter not unprofitable, we shall therefore take a more exact view of it, enquiring, first, What this great City is? Then, what the street? Why this great City is called Sodom? Why Egypt? Why the place where our Lord was crucified?  
For the first of these; Whereas it is said the dead bodies of these Witnesses do lie in the street of the great City; by the great City, it seems we must necessarily understand Rome. So much is understood by this same expression, the holy Ghost himself inerpreting at the 17 Chapter of this Prophecy, and last Verse: And when further you have mention of [the great Whore] [Great Babylon] and the like, still Rome is meant by all those expressions: 
Cham 17. 1. Ch. 16 19 Ch. 20. 10.  Only once in this book the new Jerusalem (extant after the fall of Babylon) is called the great City; but that the new Jerusalem should be meant by the great City here, none can be so far lost to all understanding as once to imagine it.  
And sure not without cause is Rome called great Babylon, the 
Changed 16. 19  great City; for whether you take greatness to signify an amplitude of power, (for so sometimes 'tis used to signify) hence the great King is as much as King of kings: or take greatness for 
Psal. 48. 2.  spaciousness: What City can compare with Rome in either of these?  
In the former; What City can, when you have Rome by the holy Ghost himself described [the great City that ruleth over the Kings of the earth:] Nineveh, Babylon, no City ever extending 
Chap. 17. ult.  its power so far as Rome.  
And for spaciousness which can, at this day, when but a part of it remains; 'tis 15 or 16 miles in compass within the Walls (if Lipsius may be believed) but when this Prophecy 
Admirand. lib. 3.  was written, it was then in compass 42 miles: And is not this then with good reason called the great City?  
I know Bellarmine, with some other Popish Writers, as also 
Bell lib. 3. de Pa.  some late ones of our own, contend Jerusalem must be here meant the great City; but how likely, let others judge: For first, for extent of power, none will say it ever came near Rome, 'twas utterly inconsiderable to Rome, which was indeed urbs 
Hicronim.  caput orbis, the City, the Empress of the World; yea, which at once did swallow up Jerusalem with all its Territory, and little less than an hundred times as much as all that came to: And for spaciousness, take this record concerning Jerusalem; 
Wilhelmus Tyrius, l●b. 8 de bello sacro urbs min●r m●●imis mediocribus mai●r.  It was a City less than the greatest, greater than the least, a middling City (as we say) this is all that can be said for the compass of it: which if so, Jerusalem then cannot be the great City here meant; and if not Jerusalem, then must Rome be it; for besides Jerusalem, there is none else that stands in competition. Rome then is the great City; but now the street of the great City follows, that must be our next inquire.  
And concerning this same, it is not to be conceived (I suppose) a street properly so called, such as every great City hath many of; for besides, That Armies do not use to make the City, and so no one street of a City their place of fight, which yet they must say who shall here be peremptory for the letter: besides this (I say) neither was our Saviour crucified in any street of the City, but without the Gat●, who yet is said there to be crucified 
Heb 13. 1●  where these Witnesses lay dead, even in the street of the great City; from all which it appears not to be a street properly so called, and therefore some other must be enquired after.  
Shall we therefore say the street of the great City means the Romish Territority, the space wherein the Romish Government is exercised. This seems not unlikely; and if the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifying [a street] be well examined, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often by the Lxx, translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, Quicquid est extra, regio etc. Job. 5. 10. Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendered also by the Lxx 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not gainsay, but a whole country may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Mede Com. Apoca.  it will be found not altogether to abhor from such a meaning. In regard therefore this cannot be a street properly so taken, and then further 'tis but one street, such as the greatest Cities seem to have but one of; though of streets properly so taken, there is no City but hath many, as also because the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] will bear it; be the Roman Territory, that space wherewith the Roman Jurisdiction is coextended [The street of this great City.]  
But now why is this great city Spiritually called Sodom? this next follows to be enquired concerning.  
This word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritually] bars us out from any thought that this City here mentioned should be Sodom indeed; No, this City is spiritually Sodom; and yet not [spiritually] as often the word is taken, viz. when [earthly and carnally] are opposed, for so both the one City and the other have little to do with any thing spiritual in this meaning: But [spiritually] it is Sodom, that is, this great city Rome is Metaphorically Sodom, 'tis Sodom by way of resemblance; this is meant, when you have Rome called [spiritually Sodom.]  
And that this is so, and there is a clear resemblance betwixt them, who so shall compare them each to other, will no longer make question. For instance, Sodom, to which Rome is here resembled (not to name other things) was the most silthy place then in being in the world: we read the story of that notorious wickedness of theirs in that nineteenth of Genesis. From which 
Gen. 19  the sin of Sodomy taking its name, retains it to this day. And for the great City of Rome here mentioned; sure for uncleanness 'tis nothing at all behind Sodom: For look upon her spiritual uncleannesses, and because of these you have her called the great Whor●, the mother of Harlots and abominations of the 
R●v. l. 17. and 5.  earth: she being the parent of all abominable Idolatries whatsoever. And for carnal uncleanness, let him speak, who thus upon his knowledge reports her.  
I pudor ad villas, si non patiantur easdem, 
Bapt Mantu:   
Et villae vomitas: Roma est jam tota Lupanat.  
Who also taking his leave of Rome, thus be speaks her. 
Vid. Fran: Petrat. Epist. 20.   
Roma vale, vidi, satis est vidisse, revertar,  
Cum leno meretrix, scusra Cynaedus ero.  
But then for the sin of Sodomy itself (the foundation of this resemblance) is there any thing more common in this City than this most infamous wickedness, that of the Epigrammatist speaks a great deal both of wit, and truth together.  
Roma quid est? Amor est, quem dat preposterus ordo,  
Roma mares: noli dicere plurascio.  
Can this sin be a stranger in that City, when Jerome, Zeged, 
Brightman.  Mutius does dare to write in the defence of this sin of Sodomy, and these writings of his, allowed by the Bull of Pope Julius the third? When also the Archbishop of Beneventum, becomes so lost to all shame, as to make a Panegyrie in commendation of this most detestable wickedness. But no more of this, lest I wrong modest spirits. In short the uncleannesses of this place are not to be mentioned; of which (I say no more) if any be ignorant, l●t him be ignorant still; for my part I had rather he should be so, then by my inveighing against them, so to come to learn them. Sufficient I am sure hath been discovered, to show that Rome is Sodom, which was our purpose. Next we proceed to inquire, why 'tis called [Egypt.]  
And doubtless, the resemblance holds as well in this, as in the former; as if we but take a view thereof, we shall easily discover. Observe therefore: Egypt was a place for Idolatry, none like it; none had more gods than they; and then their 
Herodat. Juve: Saty: 15.  gods some of them, were Cats, Crocodiles, Serpents, Oynions, (as the Satirist scoffs at them) even the vilest, and most abject creatures. And doth not the resemblance every way answer. Have any people more gods than are to be found in the Romish Egypt? Can you come into any place of theirs, any Temple, any Oratory, where you do not find every Wall, every Window, every corner thronged with them. And then to give divine honour to a pair of shoes, a shirt, a pair of breeches, with 
Carthus: Alexand: Hal: Thomas Cajetan Bonavent. Bellar.  infinite such kind of Relics (than which both their opinion, and practice speaks nothing more common) is not this every way as bad as to worship a Cat, a Crocodile, or any other such vile creature.  
But this is not all; As Egypt was an Idolatrous place, so was it to the people of God, a place of cruelties, it was to them the house of Iron bondage. However it was friendly at first, yet 
Deu 4. 20. Exod 1. 8.  when an other King arose that knew not Joseph: then did Egypt begin to show itself; then, lest Israel should overmuch increase, they must be had to the fiery furnace, if so be the toil, and anguish 
Verse 11. and 14.  hereof might lessen, and consume them; When this succeeds not, than all the mal●-children must be destroyed as soon as born; that thus stopping the spring, the stream, within a while might whither, and be cut off also.  
And hath not all this been done in the Romish Egypt? What ever fair quarter the Church at fi●st found among them, it was not long before the Dragon, (a title formerly given to Pharaoh, 
Isai. 51. 9 Chap. 12▪ Verse 1, 2, 3, 4.  but now entailed upon the Heathen Roman Emperors:) doth stand before the woman new in travel, ready to destroy the Male-child so soon as ever it was born. When this takes not, then are they brought unto the furnace, and however the people of God 
Vers. 13. and 17. Sanguis martyrum semen Ecclesiae.  did multiply in their persecutions, and their numbers increased by those very courses they took to lessen them, in like manner as did Israel before; yet was not the furnace of the Romish Egypt, less scorching then of the other; nay rather, the furnace in this Egypt, is heated seven times hotter than ever that of the former. It could be no less, when besides all those who were put to death in the ten Primative persecutions, at least ten hundred thousand of the Waldenses and Albigenses (as was hinted before) are after made away by the Antichristian Power. And since those bloody times to our days, no fewer destroyed by this Egyptian fiery furnace also. In the first thirty years after the Order of the Jesuits was brought forth, were 
Baldwin de A●tich cap 6. Fra: junius & Tilmus ad Bell.  slain of godly Christians near ninety thousand: And the Inquisition itself, in the space of scarce thirty years, made away with no less than a hundred and fifty thousand: whereto if we should add all the blood of Martyrs spilt in Germany, France, and England, together with that Protestant blood now shed in Ireland, what would all this amount unto? but the former is sufficient for our purpose; and what hath been said abundantly showing that Rome is to the people of God the house of Bondage: for which, together with its notorious Idolatry, 'tis not unelegantly by the holy Ghost styled another Egypt.  
Rome then for its Idolatry, and Cruelty apparently is Egypt; now next we inquire (which in the Text follows) why 'tis resembled to the place where our Lord was crucified.  
The Jesuits, to the end they might deliver their beloved Rome from the foul and odious stains here aspersed upon her, will needs turn 
Ribera Apoc 11. num. 12. Bellar: lib 3. the Pap: Ro.  all this over to Jerusalem, telling us Jerusalem is the place here described; for where (say they) was our Lord crucified, but only at Jerusalem?  
Of our own there are that carry it thus; As Rome before was for its filthiness Sodom, as also Egypt for Idolatry, and cruelty; so now in her blasphemous Mass, for crucifying Christ 
Petra Epist. 19  afresh every day, and killing these Witness, as once indeed she did Christ himself, is therefore here called Spiritually Jerusalem: But if this please not, you may refer this clause to that which went before, I mean those words [the street of the great city] as if the Verse ran thus; And their dead bodies shall lie in the street of the great city, where also our Lord was crucified. According whereunto the meaning must be this; Our Saviour was crucified in the street of the great city, where also lie dead the bodies of these Witnesses.  
Object. But some may say; Our Saviour was crucified in Jerusalem, how then in any street of Rome?  
Resol. I answer in both; He was crucified at Jerusalem, That was the certain, literal place (as I may call it) where he was crucified: yet in regard he was not put to death by any power the 
Joh. 18. 31  Jews had, (for they acknowledge, It was not lawful for them, to put any man to death) but by the Roman power, in regard Pilate a Roman Judge passes sentence: And further, because adjudged to die a Roman death: And this in a place, at that time under the Roman Jurisdiction, within the Roman Territory; therefore with good congruity, he is here said to be crucified in the street of Rome also. In brief, our Saviour was crucified within the Roman jurisdiction: This (as we saw before) is [The street of the great City.]  
Gather up now the sum of all the former into one, and the result of all, is clearly thus much. These Witnesses formerly slain in their office; and now continuing in that state of civil death their slaughter brought them into, thus lie dead within the Dominion, and Territory of Rome; which Rome is for her filthiness [Sodom] for her Idolatry, and cruel persecuting of the people of God [Egypt;] which when heathen puts our Saviour to death, now Antichristian puts to death his Witnesses. The words thus opened, the observations now follow.  
1. Is the street of the great City the [Roman Territory:] then if the sallying of the Witnesses should be yet to come; as also to be accomplished in all the Roman territory; then only out of the Roman territory, can be exemption expected from this slaughter; only in the further parts of the world, or some more privileged place nearer home (if there be any such) can any Witnesses hope this kill shall not befall them?  
2. Is Rome [Sodom]? Take notice then of that strange blindness, or rather perverseness of the Romish Crew: Rome is in their apprehension, and in their mouths also [Sancta Roma,] holy Rome;] notwithstanding (there being no place so unholy) 'tis by the holy Ghost deservedly called Sodom.  
3. Is Rome become [Sodom?] Observe from hence, the sad, yet proper punishment of Idolatry: Rome through her Idolatry, is by a just judgement, transformed into Sodom. These by their Idolatrous imaginations depose the Lord into the likeness 
Rom 1. 23, 24, 25, 26, 27.  of themselves. God by a just punishment deposes them into worse than very beasts. For this cause God gives them over to vilo affections. They entertain unbecoming thoughts of God, and God gives them to do things altogether unbecoming themselves.  
4. What a mercy was it to be delivered from Rome? What a mercy was it for Lot to be delivered out of Sodom? from so much filthiness, and from such an unclean Generation, the beholding whereof could be no other to a gracious heart, than a 
1 Pet. 2. 7.  continual vexation?  
5. If Rome from her Idolatry and cruelty is become another Egypt, How thankful then should we bear ourselves for our deliverance from it? an Idolatrous place, as also a cruel; such as would by the former destroy the soul; or if it could not that, then by the latter the body: should not the deliverance from such a place, be always had in remembrance?  
6. If Rome be Egypt; Ah cruel they that have formerly, and daily do contend to bring a poor escaped people into Egypt back again. Israel had a Law, That none should bring again a 
Deut. 23. 15.  servant, who because of the harsh usage of his Master, had got away from him: This was, and yet continues to be our case, and is among us the great quarrel at this day: Poor we, are scaped from Egypt, from Rome, being able to bear her harsh usage no longer; and cruel hardhearted they, by all endeavours possible will try to bring us thither again.  
7. Is Rome the place [where our Lord was crucified?] Oh the destruction and vengeance that doth await Rome! when God shall recompense upon her the blood of Prophet's, the blood of Saints, yea, the blood of all that are slain upon the earth, and after all this shall come to reckon with her for shedding the blood of 
Cham 18. 24  his only beloved Son, for crucifying the Lord of glory also, What a vengeance must all this be recompensed withal!   
VERS. 9 And they of the People, and Kindred's, and Tongues, and Nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 
WE have formerly seen these Witnesses slain, by whom, as also where they lie dead; but now, when we should attend them to their graves, we cannot, there's this hinders (says the Text) Their dead bodies are not suffered to be put in graves.  
The enquiry of the meaning of this, is our present business: In the endeavour whereof, for better order sake, we shall observe:  
1. What it is that's further done to these Witnesses after they are slain; In these words [They are looked upon, and not suffered to be put in graves.]  
2. The persons that look upon them, and will not suffer them them to be put in graves, pointed at in these words, [They of the People, and Kindred's, and Tongues, and Nations] these look upon the dead Witnesses, and will not suffer them to be put in graves.  
3. How long this gaze of theirs lasts, and the Witnesses thereupon kept unburied; which these words also give us knowledge of, 'Tis [three days and an half.] They of the People- and Kindred's, and Tongues, and Nations, shall see their dead bodies three days and a half, and shall not suffer them to be put in graves.  
In the foremost of these (which will perhaps take in the second in the scanning) I must needs acknowledge there is a knot; which because it seems to lay itself open to two, different, and opposite meanings, and both very plausible, renders the matter difficult whether to take of them.  
The question is, Whether this [looking upon these dead Witnesses, and the not suffering them to be put in graves,] be done in favour, or disfavour of them; and accordingly as you incline in this question either to the one side, or to the other, so will there a suitable meaning offer itself to you. To instance therefore; here's one interpretation the words seem to like of. The Beast, the Romish Antichrist with his complices, having stopped the mouths of all the Witnesses, thus slaying them, and now further devising some way, that being thus slain, they may never rise again, never witness more against him, thus trying to throw them into the Grave, to shut and seal the graves-mouth upon them; in attempting hereof, is by the Reformed people (through the Ministry of the Witnesses, by this time grown into great multitudes, and already provoked for the slaughter of these Witness) resolutely opposed; which Antichrist perceiving, and fearing lest upon further attempts they might become desperate, fits down content only to have thrust these Witnesses from their places, and stopped their mouths for present, not daring to make any further attempt at all against them. Thus they of the Kindred's, and Tongues, and People, and Nations, do hinder, that Antichrist (who hath slain these Witnesses) should yet proceed so far as to throw them into graves; And to this interpretation these Considerations seem to give countenance:  
1. It is not the Inhabitants of the earth (by which name the Popish faction are commonly known in this Revelation) who keep the Witnesses from being buried; for then the matter had been put besides all question; but on the contrary, 'tis [They of the Kindred's, and Tongues, and People, and Nations] these will not suffer the Witnesses to be put in graves; by which, who can be meant but the Reform people? Those you have indeed brought in rejoicing, at the following Verse, for the slaughter 
Vers. 10.  of the Witnesses; who, had they been here meant also, probably not this so different, but the same expression had served to point at them in both places.  
2. The Original Text seems to contribute something toward this Interpretation; where you read, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] being all put partitively; As if the holy Ghost should say; [And some of them of the Kindred's, and People, and Tongues, etc. some of finer mettle, choicer spirits] these shall not suffer the Witnesses to be put in graves.  
2. This is one Interpretation, and indeed in the general plausible, though (I must confess) looking a little nearer, to see how particulars will hold, there seems some difficulty: For instance; stating the Reformed people k●●p the Witnesses from burying; but what can be meant by their looking on their dead bodies? (so says the Text) They look upon their dead bodies three days and an holy; Is it any pleasure for them to have their eyes so long upon their dead Witnesses? Abraham, when his beloved Sarah 
Gen. 23. 4.  was dead, then buys a place to bury his dead out of his sight: were it never so great delight to look on them while alive, sure it can be none to look on them when dead. And then again, what can we understand by those graves, which according to this Interpretation, the Reformed people are said not to suffer these Witnesses to be put into? shall we say this they mean, [they keep them from being killed indeed] but where find we that [not suffering to be buried] should mean, not [suffering to be killed] what analogy between these? And indeed 'tis a hard matter to assign any condition which holds resemblance, or analogy with those graves, which the Reformed people (according to this Interpretation) are said to keep the dead Witnesses from.  
So you have the first meaning the words seem to allow of; The other is this:  
The Romish Antichrist with his party, having stopped the mouths of these Witnesses, thus slaying them, after this shall with scorn, and insultation look upon their dead bodies: And if any should come as Joseph of Arimathea, to beg the body of 
Joh. 13. 39  one of these dead Witnesses, or should try to hid or shelter these Witnesses, as Obadiah did the Prophets in the Cave; no, they 
1 Kin. 18. 4 and 13.  must not; such is the savageness of this Beast, with his complices, they forbidden any to harbour, entertain or countenance these silenced Witnesses, thus not suffering their dead bodies to be put in graves.  
And if this sense shall pass, then have we a fair and obvious understanding of both those particulars, which in the former we scarce knew what at all to make of. The former [They look upon them] according to this Interpretation, the meaning must be, [They look upon them in derision.] So they did upon our Saviour, when he was upon the Cross; The people, with the Priests, beholding of him, derided him, Luk. 23. 25. And is it not an usual thing, in this manner for them to be looked upon, who having been formidable before, are now brought down, and become at an under? Cast your eye upon that 14 of Isa. and 16, and you will thence easily know, what it is for any 
Isa. 14. 10. and 16.  to be looked upon in the case above mentioned; Observe the words a little, [They that see thee, shall narrowly look upon thee] Mark you, Here's a looking upon the Babylonian Monarches now fallen; well, and what say they? Is this the man that made the earth to tremble, that did shake Kingdoms? Art thou also become weak as one of us? See how they insult over that fallen Monarchy.  
And then for their [not suffering them to be put in graves] which was the other expression, we knew not what to make of in the former Interpretation (still retaining the analogy) it hath this meaning, [They shall deny them shelter, hiding place, and the like] So that if any had a desire to entertain them into their houses, so to bury them within their private Walls, it must not be: The Beast will not allow so much honour done to these Witnesses, as to suffer their dead bodies to be put in graves.  
In both which, there seems an allusion to our Saviour's case, just after he was crucified; whose dead body was indeed bestowed upon Joseph of Arimathea, when he came to beg it, but had it not been because the next day was a high day with the 
Joh. 19 31.  Jews, it had hung a longer space upon the Cross, to be the object of the gaze, and scorn of all that should pass by. But these more cruel than the Jews, at least not fearing their Festival. 
Vers. 10.  (mentioned in the Verse following) should be profaned by the bodies of the Witnesses lying unburied in the street, will not at any hand suffer them to be put in graves; but there they must lie to be looked upon, the scorn and derision of all; as our Saviour's had been also, had not the solemnity of the day following prevented.  
And now to render this Interpretation more likely, take these Considerations:  
1. To deny the dead burial, sounds always a disfavour; a great disfavour from him that doth deny it; a great indignity to him to whom it is denied: was it no indignity to Jehoiakim, that he is threatened to be buried with the burial of an Ass? He 
Jer 22. 19  should have no burial at all, or none worth having? As also to the Babylonian Monarches, That they should be cast out of their graves, as an abominable branch? Would this be no indignity, no 
Isa. 14. 19  disfavour to them?  
2. That which appears the main support of the other Interpretation (namely, because 'tis not the inhabitants of the earth are said to keep them from their graves, but The Kindred's, and People, and Tongues, and Nations; implying thereby, That not the Popish Party do it, but some other) will not hold; both (notwithstanding the different expression) seeming indeed to mean the same persons. They do so at the 13 Chap. of this Prophecy, the 7 & 8 V In the former whereof, I mean the 7. you find the Beast hath power given him, over all Kindred's, and Tongues, & People, and Nations: In the latter, All that dwell upon the earth worship him. Here they are all one: But now if any man should question whether that power over Kindred's, and Tongues, and People, and Nations, do not mean a power by persecuting, to overmaster, and so implying no voluntary subjection of these, as of the other: the 17 Chap. and 15 verse puts this out of question, where you find, The waters which the woman sits upon, that is, which subject 
Chap. 17. 15.  themselves to her, are people, & kindreds, & tongues, & nations.  
3. These same who look upon the dead Witnesses in this ver. appear the same with those, on whom great fear falls, when they see them stand upon their feet, and so rise again at the 11 vers. They do so; for who could they be in likelihood, that see them after the three days and a halfstanding upon their feet, but those who during the space of three days and an half looked upon them? And by the same argument, are they not the same with those who at the 12 verse (beholding these Witnesses ascension) are there expressly called their enemies? for who in likelihood sees these Witnesses after three days and an half ascending, but those who all the while before looked upon them? yea I should offer it, Whether the Nations that look upon these Witnesses here, and those which at 2 ver. tread under foot the holy City, be not all one: The same original word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] expresses both; and if these Nations 
Verse 2.  here be but the same with those who tread under foot the holy City, we need no further question whether friends or foes keep them unburied, or whether this be done in favour, or disfavour of the Witnesses: To all which this seems to add some confirmation, That therefore it appears they will not suffer them to be put in graves, that they might glut their eyes with looking upon them; So the Text, They look upon them, and will not suffer them to be put in graves, as though they could never have their fill of such a pleasing spectacle as is the dead Witnesses.  
You have now both the Interpretations. The one understanding this [looking upon the Witnesses, and not suffering them to be put in graves] done in favour to them, the other disfavour: neither of them unlikely, and therefore I shall leave every one, after the reasons on both sides well weighed, to take which himself best pleases; though for my own part I must confess I rather incline to this latter, 'Tis done in disfavour.  
And now you see this large handling of the first thing mentioned; namely, [the looking upon the Witnesses, and not suffering them to be put in graves] hath (according to our former intimation) prevented a large enquiry in the second: I mean [the persons looking upon the Witnesses, and not suffering them to be buried] and so will not hold us long off from that [space of time wherein these Witnesses being looked at, are not suffered to be buried] which was the last thing in these words to be enquired concerning.  
For if so be these Witnesses are kept out of their gaves in savour to them, according as the former meaning would have it, then [they of the Kindred's, and Tongues, and Nations] must needs be the Reformed people; but if this be done in disfavour, as the second Interpretation carries it, then must [they of the Kindred's and People, and Tongues and Nations] without all controversy mean the Popish Party.  
Unless we say some kind of middle people may possibly be understood (somewhat differing from the Inhabitants of the earth, the through Papists) who formerly having showed themselves friends, and yielding some shelter to these Witnesses from the storms that had before droven them from their own places; yet now seeing the great power of Antichrist, fall in with him as the stronger, now no longer affording any shelter, any hiding place to these Witnesses. Which of these [the Kindred's, and People, and Nations] mean, I shall no further determine, but from it, pass on to inquire, how long the Witnesses are looked upon, and kept unburied, by the People, and Tongues, and Nations, which (says the Text) is Three days and an half; the last thing we were to inquire after, and comes now to be handled.  
Concerning which three days and an half, I shall not say as some do, it signifies some very short time, yet not at all limited, 
Paraeus Com● Apo.  or determinate; I shall not say so: for, being that it is a broken number [three days and an half] as broken numbers use to do, it must needs signify a time determinate.  
Nor further can this signify the same space with the Witnesses Prophesy (which yet some imagine) for that of the Witnesses 
Deut. Exp.  Prophesy, is three years and an half; this, of their lying unburied, but three days and an half: Besides, this space of the three days and an half, doth then begin, when the term of the three year's ●n● an hal● is about to determine. For when the Witnesses have continued their prophecy almost three years and an half, and are now drawing toward an end, then are they slain; and after slain, they lic unburied three days and an half; so that this cannot be the same space with the term of the Witnesses Prophesy.  
Once more; Nor seems it to be understood in the letter, viz. 
Ribera.  for three days and an half properly, and in strictness so taken, it being hard to conceive, that all that which is mentioned to be done, during this space, should in so short a time as three days and an half be possibly accomplished. Is it possible that tidings of the slaughter of these Witnesses should be carried from one people to an other, in the space of three days and an half; so that in that space also, they might congratulate with one another for this so happy turn of the Witnesses slaughter? Or is the space of half a day perceivable, in a time of such public and universal solemnity, as that is, when the Witnesses are killed? Which if so, If this three days and an half be not on indeterminate time (as we saw before;) nor yet the same with the 1260 days, the term of the Witnesses Prophesy: nor yet three days and an half in the letter (as we saw just now) what can it mean, but three days and an half prophetical, that is, three years and an half? Thus long is the space while the Witnesses lie unburied. So we understood the three years and an half of the Witnesses Prophesy before; which resolving into one thousand two hundred and threescore days, and then accounting a day, for a year (as is the manner of the Prophets sometime to reckon) the whole came to one thousand two hundred and threescore years; So these [three days and an half] take them (is sometimes the Prophets do, and as we reckoned the former) and they make three years and an half al●o.  
The meaning of this Verse, and all the severals thereof, being thus at large opened; I shall not for this once, draw up the sum of all offering it to one view, so (as hath been my former manner) but studious of brevity, shall forthwith proceed to the observations, which are these.  
1. From the former Interpretation; Do the reformed people keep the Witnesses from being thrown in to graves? Then if this should not be passed, here is a lesson for the reformed people, here's this hint for them: Though they may suffer Antichrist to slay their Witnesses; yet when he goes about to throw them into the grave, to the end they might never rise again, then does it behoove the reformed people, with all their united strength, resolvedly to oppose it.  
Let the reformed people remember this, now they are told of it, if such a thing were yet to be accomplished▪ That they do their parts, and not suffer Antichrist, after he hath slain their Witnesses, to the end they might never rise again, to throw them into the grave also.  
2. From the latter. 1. Do the Popish party look upon the dead Witnesses, and will not suffer them to be buried, that they might still delight themselves in the beholding of them? Oh the infinite spleen the Popish party do bear against the Lords Witnesses! Is it not sufficient, they have slain them, but they must have their dead bodies lie before them, to scorn and mock at? Is it not sufficient, the Philistimes have put out Sampsons' cyes, 
Jud. 16. 21▪ and 25.  but they must send for him in this condition, to make them sport also? Take notice of the immortal hate these bear against God's Witnesses, which doth not determine with their death; For after this, they must have their dead bodies to make may-games of.  
3. Observe the salvagenesse of Antichrist and his crew, who will not suffer the dead Witnesses to have the honour of burial: When they have stopped the Witnesses mouths, and so slain them, they cannot bear it, that any shall take a silenced Witness into house, give him shelter, entertainment: Hence such search, such enquiry made after these proscribed Witnesses heretofore, and should this not be accomplished, it will be greater yet than ever, the Antichristian party will not suffer the dead Witnesses to be put in graves.  
4. Does this unburied state of these Witnesses last but three days and an half, three years and an half, here's some comfort, 
Om●ia adverse, qu●ntu●●s magn●, 〈…〉.  Though this time when ever it is, may be troublesome; yet 'tis not like to last long. How long soever they be a slaying, when once slain, they lie dead but three years an half, no longer are they left to be the scorn of the Popish brood; no longer are the people of God deprived of them.   
VERS. 10. And they that dwell upon the earth shall rejoice over them, and make merry, and send gifts one to another, because these two Prophets tormented them that dwelled upon the Earth. 
IT now follows we see what is done the while these Witnesses lie dead, gazed upon, and uninterred in the street of the great City. In these words, And they that dwell upon the earth, shall rejoice and make merry, and send presents one to another, because these two Prophets tormented, etc.  
In opining whereof, we shall observe such like method as in the former enquiring.  
1. What it is that's done, the while the Witnesses lie slain, and unburied, laid down in these words, [They rejoice, and make merry, and send presents.]  
2. The persons thus rejoicing, and making merry, And they are styled [The Inhabitants of the earth, They that dwell upon the earth.]  
3. The ground why they that dwell upon the earth are thus over joyed; In these words, ['tis over these two Prophets, because they tormented them that dwell upon the earth.] Of these briefly in this order.  
In opening the former, whereof I mean [The rejoicing, and making merry, etc.] here mentioned, I shall for this purpose refer to two, or three Scriptures; which taken notice of, will contribute abundant light in this matter.  
The first of these I refer to, is that ninth of Hester: where, the Jews having got the day of their enemies, and procured Haman hanged, who in chief contrived, and endeavoured their ruin, for so great a deliverance, they set apart days of solemn feasting, and in them, They rejoice, and make merry, and send 
Hest. 9 19, 18  portions one to another.  
So likewise in that fifteenth of Luke, When the Prodigal ●●mes home, so glad is the tender father, he hath received his son safe again, that for joy, he sends, and kills the fatted Calf, and they rejoice, and make merry also. 
Luk. 15. 24.   
And in the eight of N●h●miah, and the twelfth verse. The manner of keeping a solemn festival, is thus described, The people went home every one to eat the fat, and to drink the sweet, and to send portions on● to another, and to make great mirth.  
From all which we gather, this much seems meant by the r●joy●ing, and making m●rry, here mentioned: The Inhabitants of the earth shall so resent there killing of, and conquest over these Witnesses, that they shall as greatly, and solemnly rejoice, as those, who for some great deliverance, or else some eminent good thing befalling, were wont to set a part, and celebrate a festival, wherein their menner was (as we heard before.) To 
Neh. 8. 12.  eat, and drink▪ and make m●rry, and send presents one to another.  
This is the meaning. And here observe it, I stick not for the exact performance of all this in the Letter: Namely that indeed, And in the letter they should here send presents one to another (a custom among them of Elder times in their solemn rejoicings, now antiquated,) out this they shall do; They shall as greatly rejoice, now they are rid of these Witnesses, as they in their solemn feastivals did, whose way of expressing their joy, was by making merry, and sending presents one to another.  
We have now the meaning of the first thing, viz. The rejoicing, and making m●rry, here mentioned; next follows, the persons that rejoice, and they are [The Inhabitants of the earth, Th●y that dwell upon the earth.] These are they, that rejoice, and make m●rry. And whom can we understand by these, but the Popish Antichristian party? So we find them expressed, and pointed at, in the thi●teenth Chapter of this Prophecy, and the eight verse. Likewise at the seventeenth Chapter, and the fifth verse, besides many more places: yea so commonly doth the earth signify the Antichristian Church, and the Inhabitants of the earth, the Popish Antichristian faction, that all this prophesy over, they are almost terms convertible. The Inhabitants of the earth, are the Antichristian faction; and the Antichristian faction, are the Inhabitants of the earth. And when the members of the true Church are usually in this Revelation 
Rev. 13. 6. Revel. 18. 20.  styled [Those that dwell in Heaven] which they are, how appositely are the members of the Antichristian Church, their opposites styled [Those that dwell upon the earth.]  
And indeed, who else can be imagined to rejoice at the suppressing, and killing of these Witnesses, but such as these? Who were tormented by the Witnesses, but they? So the Text, The two Prophets tormented them, who dwelled upon the earth. And than who can these possible be, but the Popish faction; who because tormented by these Witnesses, help the beast to slay them, and now having slain them, do out of measure rejoice, they are thus got rid of them?  
It is evident than the Inhabitants of the earth, are the Popish party: So we have dispatched the second thing, [The persons that do rejoice, and make merry;] Now follows the third, [The reason why the Popish party do rejoice:] thus expressed, They rejoice over the Witnesses, because they tormented them that dwell upon the earth.  
And here we must not mistake, as though the reason lay thus, They rejoice, because the two Witnesses tormented them; as the words at the first face, seem to carry it: for doubtless, 'tis small joy to them to be tormented. But thus rather, They rejoice over them, because these two Witnesses tormented them, meaning, That because these two Witnesses tormented them, when alive; therefore do they thus insult and triumph over them now, they are dead: or else thus; They rejoice, because avenged, as also got rid of these Witnesses, and the reason why they rejoice for this (as they conceive) so happy riddance, is, because these two Witnesses, while they were alive, grievously tormented them. This is then in short the meaning, The Popish faction rejoice, because got shut of these Witnesses, fearing now no more to be tormented by them.  
Quest. But before we pass hence, some may perhaps move sucher question as this? How are these two Witnesses said to torment them that dwell upon the earth?  
Reas. To which I answer, Were it nothing else but the Ministry of these Witnesses, this is torment greater than the Popish party possibly can endure; and should we conclude upon it, and say, this is that rack that doth torment them, the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] expressing here the torment, would not at all oppose: For in other Scriptures 'tis used to signify inward torment, torment of 
Chap. 14. 10, 11.  conscience, and would as well signify the same here also.  
But we saw the Witnesses at the sixth verse of this Chapter, Turning ●●●ers into blood, and smiting the earth with all plagues, by which is meant [The pouring out of the Vials] as was then showed. This indeed is the [Tormenting the Inhabitants of the earth] here mentioned. And sure if it be either considered, what ●s in those Vials, which is poured forth, or their behaviour, on whom they are poured; with all, remembering what hath been discovered in this matter before. It will be undoubtedly concluded, The pouring forth of the Vials, is, The tormenting of the Inhabitants of the earth, here intended. For example. Observe, What it is these Vials are full of, and at the 16 Chapter and seventh 
Cham 16. 1.  verse, you find them brim full with the wrath of God. All which being poured forth upon the earth, (verse first, of that 16 Chap.) can it be, but this should torment th●m that dwell upon the earth. Again, Look upon the behaviour of them that dwell upon the earth, now there Vials are a pouring forth: and several times in that 16 Cham you find, that when a Vial is pouring out, 
Chap. 16. ver. 9 and 11.  they gnaw th●ir tongues for pain, and blaspheme the God of heaven.  
The Witnesses pouring forth the Vials] is then the [tormenting of the Inhabitants of the earth] here mentioned.  
But before I wholly leave this same, give me leave by the wa●, to observe something from the word here used. It is not [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wrong,] but 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to inflict a just torment:] when the Popish party medles with the Witness, then [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] expresses it, as at the fifth verse, they do the Witnesses wrong; but when the Witnesses plague them, then 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] they inflict upon them a just torment; and accordingly when they come to destroy Babylon (for these very Witnesses do destroy her) there you have the same word also. How much she hath glorified 
Cham 18. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  herself, so much just torment give her: Showing, that what they do to these Witnesses, is wrong; what the Witnesses do to them, even when they come to destroy them, is but just punishment.  
But to let this pass, all the parts of this verse being now opened, put all together, and it comes to thus much. The Popish party being grievously tormented by the Witnesses pouring forth the Vials upon them, in revenge hereof, they slay the Witnesses, and having slain them, do out of measure rejoice, they are thus got rid of them. Thus you have at once the sum of the verse; from which, next follow these few observations.  
1. Are the dwellers on the earth the Popish crew? From hence then learn the Character of the Popish Antichristian party, They are a generation that dwell upon the earth, an earthly generation: So sometime the Prelatical faction their near kindred have been described: viz. A generation of the earth, earthly, and 
Baines Dio. Try. Fr●f:  that savour not the things of God. And certainly not without cause are the Popish party thus decifered, Their Religion is of the earth, their Ordinances are earthly Ordinances, thence all came; and when they have all helped those poor Papists that use them, what they can, will not carry them above that earth, from whence they came.  
2. Do the Antichristian brood rejoice at the slaughter of the Witness? Oh the desperate height of wickedness these unhappy wretches arrive to. The Lord doth send his Witnesses, choice Instruments, to convince these of their Idolatry, uncleanness, profaneness, and if it might be to bring them to repentance: but they, are so fare from being convinced, so fare from being won unto repentance, that instead hereof they slay the Witnesses; and when they have this done (wonder of impiety) as if they had done some most praiseworthy thing, they rejoice at it. Oh the desperate hardness that's come upon the Antichristian faction!  
3. Do the Witnesses torment the Popish party? You see then they do not so carry their hard usuage of these Witnesses, that they themselves scape u●●et withal: If they make the Witnesses prophesy in Sackcloth, the Witnesses torment them as much by pouring upon them the Vials. And sure by that time all casts are played, The Popish party will have no great cause to boast of their win: by that time these Witnesses have rewarded 
Rev. 18. 6.  Babylon, as she hath rewarded them, and in the cup wherein she hath filled, have filled to her double, (which is their Commission) which also I could earnestly desire, were more looked upon, and considered, (for who knows but some of us, that now live may be called forth to execute this Commission) I say again, by that time the Reformed Churches have slain her Priests, as she hath slain their Witnesses, and dashed her bats against the 
Psal 137. 8, 9 Rev. 18. 6.  stones, as she hath done their little ones: yea, and rewarded her double for all the wrongs, and violence done unto them, then will the Antichristian faction be enforced to acknowledge they were sufficiently matched, when they meddled with these Witnesses.   
VERS. 11. And after three days and an half, the Spirit of Life from God entered into them, and they stood upon their feet, and great fear fell upon them which saw them. 
IN the words last handled, we saw how joyed the Popish crew were at the slaughter of the Witnesses, thinking they had made such a hand of them, as that they should never hear of them any more: But now (which quashes all their mirth, and makes them every whit as sad as did the slaying of these Witnesses rejoice them before) Behold, After three days and an half, the Spirit of Life enters into the Witnesses, and they stand upon their feet.  
In which words, you have observable;  

1. The witnesses Resurrection: [The Spirit of life from God enters into them, and they stand upon their feet.]  
2. The time of their Resurrection; 'Tis [after three days and an half.  
3. The Consequent hereof; [Great fear fell on them that saw them.   
Of these I shall speak in this order, and thereof briefly also, as of the former, beginning with their Resurrection first, in these words [The Spirit of life from God entered into them, and they stood upon their feet.  
The Spirit of life] that which the Hebrews call [breathe of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  life] this enters into them.  
And they stand upon their feet:] After this Spirit of life, or Breath of life, or as the Arabic renders it [Spirit from God] enters into them, they stand upon their feet; that is, They rise up again into their former employment: A posture quite different from what we ere while saw them in, when they lay dead in the street, not able to move hand or foot, for the space of three year's and a half together. But now after that God hath by some extraordinary hand of his, restored them from their suspensions and silencings, and so life put into them, than they stand upon their feet, as ready now anew to witness against Antichrist, as ●ver they were before. So those dry bones▪ Ez●ch. 37, 
〈◊〉. 37. 1●.  (which also seem plainly here alluded to) after thet sinews and flesh had covered them, (at the tenth verse,) Breath enters into them, and they stand upon their feet.  
And this perhaps will tell us what kind of Resurrection is this of these Witnesses: For mark it, then is all this fulfilled; I mean, the dry bones have sinews and flesh, and after breathed upon, do live, and stand upon their feet.] When Israel in captivity, without hope, or likelihood of ever being delivered (in which condition they are the dry bones) are yet by the hand of God brought out of that hopeless Captivity; This is the living and rising again of the dry bones there mentioned. According whereunto, when these Witnesses, formerly slain their office, thrown out thence, are by the special hand of God restored thereto again; what hinders but we say, This is the Spirit of life from God entering into the Witnesses, and their standing upon their feet.  
A Resurrection properly so called it cannot be; for of none such do we read, till the 20 Chapter of this Prophecy (as was 
Cham 20. 5.  intimated before) and if not a Resurrection real, and proper, what can it be, but some special hand of God, in restoring these Witnesses to place, opening their mouths which were stopped by their former slaughter? This appears the Resurrection of the Witnesses here intended.  
Which if so, we need not then that shift which some make use of, telling us these Witnesses rise again in their successors, making this [the Resurrection of the Witness] here mentioned: For if their rising again, mean their restoring to their place of Witnesses, as we saw before, than nothing hinders but the same that were slain may also rise again: nothing hinders, but the same which had their mouths shut (which was their slaying) may have their mouths again open, which is their Resurrection, I am sure the space wherein they lie dead hinders not: Had that indeed been long, threescore or fourscore years, than perhaps I should have sought it in their successors; but when betwixt the last Witness that is slain, and the first that rises again, there intervenes but the space of three years and an half, 'tis no very hard thing to believe, That some who three years and an half since were silenced, and suspended, after that space, have now their mouths open.  
And doubtless it must be so, for mark it, The dead bodies of those that were slain, those same dead bodies that lay in the street, were looked upon three days and an half, and not suffer●● to be put in graves, into these same (says the Text) the Spirit of light from God enters, and they stand upon their feet.  
And I would fain know, what successors could be nourished to rise up in the room of these Witnesses after this time; for either they are Witnesses themselves, at what time these are slain, and then they are slain also (for then are all the bold opposers of, and Witnesses against Antichrist, slain) or else then they were not Witnesses, and then think what a time this three years and a half was to hatch up a brood of young Witnesses in, when now all the other being slain, they are hereby deprived of all means of public instruction.  
But sufficient of this first thing, I mean the rising again of the Witnesses; now follows the second, the time when they rise again; [After three days and an half, that is, after three years and an half] which because it hath already in the foregoing words been handled, I shall pass from it to the third thing, viz. [The consequent of this Resurrection] in these words; Great fear fell upon them which saw them.  
They that behold these Witnesses rising again, are afraid: Some like thing is mentioned of them that were present at our Saviour's 
Matth. 28.  Resurrection. And indeed it is a common thing, when some eminent thing is done, for the lookers on to be stricken with fear at the beholding. When Anani●s and Saphira fall 
Act 5. 3. & 11.  dead at the Apostles feet, then do●s great fear fall upon the people, the witnesses of it. And when the Exoreists Jews taking 
Act. 19 16, 17.  upon them to adjure the evil Spirit to come forth, are by the man that had the evil spirit overcome, escaping from him naked and wounded, then great fear falls upon the people also.  
But you will not blame the beholders here to be afraid at the rising again of these Witnesses: For if these be the Popish party as was conceived they well might be; did they ever dream they should see the Witnesses rise again; did not they think they had made such sure work, as that they should never have been troubled with them any more; but now after they had slain them, that besides all expectation they should rise again, and this perhaps to torment them worse than ever they did before, can you blame them they are afraid at it?  
We have now examined all the severals of this verse, all which drawn together, are thus much in the result; The Witnesses being silenced, thrust from their places, thus slain, after three years and an half are by a special hand of God restored to liberty and office again; at which the Antichristian faction become greatly afraid, not having the least thought, after they had once slain the Witnesses, they should ever have been troubled, or tormented with them any more.  
Having thus opened the words, there are but two Collections I shall make from them, and then pass on to what follows.  
1. Do the Witnesses; after three days and an half rise again? sure than this business of the slaying of the Witnesses cannote b a matter of so much discouragement, as we usually conceive so it; as also, neither should we take on for the slaying of the Witnesses, as men without hope; for but a little while, and the Witnesses 
1 Thess. 4. 14.  rise again. Nay, neither should this slaughter so much afflict the Witnesses themselves, who even then, when it is a doing, may bid the Popish faction hold their countenance, forbear rejoicing, for though they fall, they shall yet within a little 
Mich. 7. 8.  time assuredly rise again: These lights may be by Antichrist suppressed for a time, but afterward they break forth in greater lustre and brightness then ever they did before.  
2. Do the Popish faction become greatly afraid, upon the Resurrection of the Witnesses? then observe it, the rising of the Witnesses, is the fall of the Spirits, of the Popish party: When the Witnesses fell before, than they rejoice, and make merry, cannot contain themselves; but now they rise, their hearts fall every whit as fast within them, just like the Scales of the Balance, if one rise, the other falls, so inconsistent is the prosperous condition of the one, with the content and satisfaction of the other.   
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 them. 
WE have done with the Resurrection of the Witnesses, in the words last handled; now follows their Ascension to heaven, in these words; And they heard a great voice from ●eaven, saying, Come up hither, etc.  
In which for method sake I shall observe;  

1. A voice calling Witnesses up to heaven; in these words; They heard a voice from heaven, saying to them, Come up hither.  
2. Their Ascension thereupon; They ascended.  
3. The manner of this Ascension; It is in a cloud.  
4. The Adjuncts, or Concomitants of this Ascension, first, [Their enemies behold them] mentioned in this Verse. 2. [A great Earthquake at the same time] mentioned in the words next following.   
Of these severally in this order: But before I come to speak to every of them in particular, give me leave to premise this much in the general concerning all of them, (and it is nothing else, but what hath several times, for the substance, been already inculcated) viz.  
This Ascension, and so the severals thereto appertaining, are not to be understood in the letter, as though the Witnesses after their Resurrection, should now indeed, and in the letter ascend up to heaven; by no means, it seems at no hand to be imagined.  
But (as we shown) their death was a mystical death, their Resurrection a mystical Resurrection; so now in like manner we say their Ascension must be a mystical Ascension also. How can we conceive their death a mystical death, a kill in office only; their Resurrection, a rising again into office; and now conceive their ascending up to heaven, a real and proper Ascension? Not but that these Witnesses are at last glorified in heaven, but so much is not expressed by their ascending up to heaven here mentioned. This here is a mystical Ascension, and so accordingly of the several above mentioned, [The great voice, the heaven, the cloud,] we are to inquire a mystical Interpretation.  
This premised, We now proceed to take the severals in their order: First, [The voice from heaven calling them up thither.] And they heard a voice from heaven, saying to them, come up hither.  
Some read these words thus. [And I heard a voice from 
Arab: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heaven,] so the Arabic among others, but better me thinks as we read it, [And they heard a voice,] the Witnesses now after they were risen from the dead, they heard a voice from heaven.  
But what voice is it then these Witnesses hear, calling them up to heaven. I answer, If it must be a mystical voice (as we said before) what more likely thing can it be, than some Act, some Decree of them in high place, calling these Witnesses into some more free, and honourable condition, opposite to that of Sackcloth, wherein the Antichristian faction made them prophesy before.  
I say again, Some Act or Decree, this seems to be the voice.] And then such as are in authority, appertaining to the Reformed Churches, which are often so expressed, seem to be the [Heaven,] from whence this great voice comes. And that this voice bidding them ascend up thither, may very well betoken an invitation to some more ample and honourable condition, let but this be considered, viz. That when these Witnesses risen up again, they risen up into their prophetical office, by virtue of their resurrection, they had a liberty to Prophesy again: and then after this, To be called up to Heaven, what can it be, but some more liberal condition offered to them, then that wherein they witnessed against Antichrist before? So that by this reckoning, by their Resurrection they gain their mouths open to Prophesy again, by their Ascension they gain it be not in Sackcloth.  
Their Ascension itself, next follows, [They ascended up to Heaven.] And what can this mean, answerable to the former, but this, viz. They had that honour put upon them, which by the voice from Heaven they were called to? They have now their Sackcloth taken from them, neither themselves, nor their Ministry, either to be so contemned, or persecuted as before. I heir maintenance possibly advanced to some honest, and competent allowance; which because so exceeding small before, might be one reason, why 'tis said they Prophesied in Sackcloth. In sum, what you can conceive, is properly opposite to Sackcloth, as clearing them in the eye of the world, maintenance, esteem, and the like, This is the Witnesses ascending up to heaven.  
And so sometime [Ascending up to heaven] signifies: I mean a greater accession of honour, and dignity. As when Nebucadnezzar is brought in thus vaunting, I will ascend up to heaven, I will exalt myself above the clouds, 'tis all one, as if he had said; 
Is. 14 13. 14.  I will yet be greater, I will yet make myself a greater name than I have ever gained hitherto.  
Thus we have seen their ascension, the manner of their ascension next follows, and 'tis [In a cloud] they ascend up to heaven in a cloud (says the Text) this comes next to be enquired concerning.  
In a cloub] This seems of necessity to be a mystical cloud, for such as their ascension is, such must needs be the cloud, wherein they do ascend. Shall we say therefore, it is a multitude of people? we read He●r●w. 12. 1. A multitude of believers are called, A cloud of Witnesses. And is there not some allusion think you here intended? These Witnesses ascend up to Heaven in a cloud, they are accompanied with a cloud of Witnesses, rejoicing, and congratulating with them for this their so unexpected, and happy freedom, every one now helping, and lifting them up what they can, to that honour which by the voice from heaven they are called unto.  
I do not find Interpreters go thus particularly to work, thinking perhaps (as the saying is, Gold is not under every stone.) I mean, That every word shall have something of moment in it; but perhaps it would not have given satisfaction, had I passed this same without this particular examination: but how likely this is the cloud wherein these Witnesses ascend up to heaven, I shall leave every one to judge, and from it pass on to the Concomitants of this ascension, the former whereof is laid down in these words. And their enemies beheld them.  
Their enemies.] Who can these be, but the Antichristian faction? Whom can we imagine enemies to these Witnesses, but they?  
These behold them.] And with how much terror, with how much inward torment, and vexation? When they risen again in the former verse, you see what impressions of fear it then made upon them, The Witnesses stand upon their feet (say those words,) and great fedr fell on them which saw them: Even just so it was with Herod, when he thought John the Baptist, 
Matth. 13.  (whom he beheaded) was risen from the dead: And no marvel they are put into this fright, upon the rising again of these Witnesses: For the Popish faction to see them rise again whom they had slain once, they then conceiving they had made such a hand with these Witnesses, as they should never be troubled with them any more; can you blame them they are afraid at it?  
But further, That after their rising again, they should now ascend up to heaven also; what fear, what indignation, will this impress upon them? What fear? Had they, but only risen again, they might have hoped again to have slain them; but now to ascend up to heaven also, so as they could not reach them, so as they could not slay them any more: where they should sit secure, and out of their danger, they thence a new tormenting them, as for their former wrongs, so for their late killing of them; and this with much more grievous torment, their little finger being now made heavier, than their whole loins were before; Can we think, but this should much increase the terror formerly falling on them upon the rising again of these Witnesses.  
And as add to their fear, so beget in them much bitter indignation. To see those whom they accounted not worthy to breathe in the air while alive, nor worthy the honour of a grave when dead; not only to rise again, but to ascend up to heaven also, to be followed with shoutings, and acclamations, have their Sackcloth taken off, and the Germent of gladness, and honour instead thereof put upon them: How think we, is not this enough to make the Antichristian party, even eat their hearts for spite and indignation, and wish their eyeballs sunk in their heads, rather than to behold it. The Witnesses ascend up to heaven, and their enemies behold them.  
Put all together now, and the sum of all these severals is this much, After that the Witnesses are by a special hand of God restored to office again, have their mouths open, which is their Resurrection: Such as are then in authority, in the Reformed Churches, do call them to some more ample condition, more free, more honourable, the multitude with joint endeanour helping, while the Antichristian faction are strucken with fear, and great indignation at the beholding. This seems the meaning of the words, the observations now follow.  
1. Are the Reformed Churches heaven.] And the Act of some in power there [A voice from heaven.] See then the vast difference betwixt these Churches, and the Synagogue of Satan. This is earth, and the members thereof, The Inhabitants of the earth (as we saw before;) but on the contrary, the Reformed Churches are heaven, and those that appertain thereunto, are such who dwell in heaven. And not without cause so called, for certainly if the presence of God, of Christ, of the Spirit, will make heaven; Sure than the Churches of Christ are not undeservedly so called. The policy these walk by, is a heavenly policy; Our conversation, or as the original, our policy is in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  heaven, (says the Apostle, Eph. 3. 20.) their graces are from heaven, the Ordinances they attend upon, come from thence, and will in due time, as a means, carry up the comers thereunto 
Heb. 10. 1.  also.  
2. Doth a voice from heaven call the Witnesses up thither? Why then however the rising again of the Witnesses be by the special hand of God; yet their ascension is, by the means and intervention of men. A voice from heaven calls them up thither. Take notice of it, the hand of God raises up the Witnesses from the lead, the hand of men does help them up to heaven; God will take order the Witnesses once slain, shall again Prophesy▪ We must take order it be no more in Sackcloth.  
3. Do the Witnesses ascend up to heaven? 'tis plain then, there is a time (a time here I mean) when these Witnesses shall have their mourning Weeds their Sackcloth, taken from them: There is a time, when they shall have honour, esteem, and recompense for all the scorn, and injuries have been put upon them. Yea, a time also, when they shall be above the enemy's ●●●ch, and danger: Vex and storm at them, they may, But when they once ascend up to heaven, they get so fare above them, a they shall be a●le to slay them no more.  
4. Do the enemies of the Witnesses behold their ascending up to heaven? Oh what indignation, what gnashing of teeth will this cause in such beholders! To see these have their Sackcloth taken from them, ride in the second Chariot, honour have and esteem put upon them; certainly Haman could not be more 
Estl●. ●.  sad at the preferment of Mordecai, then will these be grieved and vexed at the Ascension of the Witnesses.   
VERS. 13. And the same hour there was 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 heaven. 
NOw follows the other Concomitant of the Witnesses Resurrection, and ascending up to heaven, together with the several Consequents thereon depending, in the words last mentioned; The same hour there was a great earthquake, and the tenth part of the City fell, etc.  
In the handling whereof, we shall observe;  

1. The time of the Earthquake here mentioned, in these words; The same hour there was a great earthquake.  
2. The Earthquake itself.  
3. The several consequents of this earthquake, being in all three; all whereof we shall handle as they fall in their own order.   
But first of the time; [The same hour there was a great earthquake.]  
The same hour.] Some copies read, [The same day.] But whether day or hour, both seem to come to one; neither to be understood of either day or hour properly so taken.  
If you read, [The same hour] it is not to be taken properly, for the 24 part of a natural day; no more than 'tis in the 14 Chapter of this Prophecy, and 7 verse; The hour of his Judgement is come: Or at the 17 Chapter, and 12 verse; These receive power one hour with the Beast; besides many such like instances, which might be fetched from other places.  
If you read, [The same day,] it seems not to be understood either of a natural or artificial day properly so called, no more then in many other places. But whether one, or other, day, or hour, this appears the plain meaning of the holy Ghost; About the time of the Resurrection and Ascension of the Witnesses, about that time, there is a great earthquake.  
The earthquake itself now follows, There was a great earthquake.  
There is a natural carthquake, as I may call it, when some windy matter being enclosed in the caverns of the earth, impatient of being imprisoned there long, breaks forth at last, causing 
Aristo. 2. Me●co. 7.  great and violent concussions and motions of the earth. Such as this you read of, the 1. of Amos 1: such a kind of earthquake as this was at our Saviour's Resurrection; but this 
Mat. 28. 2.  kind of earthquake we are not to understand here.  
Besides this there is a mystical earthquake, when there are great stirs and commotions in Kingdoms and States, and by these the Forms of Government changed. Such earthquakes are those mentioned at the 8 Chapter of this prophecy and 5 verse; and 16 Chapter, and 18 verse. And (if I mistake not) where we find mention of an earthquake in all this book, we are to conceive it to be a mystical earthquake. such is the great earthquake here mentioned, a mystical earthquake, a State-quake, a Kingdom-quake; this seems the great earthquake here intended: When therefore the holy Ghost tells us, The same hour there was a great earthquake, 'tis this in effect; About the time of the rising again, and Ascension of these Witnesses, there are great State and Kingdom-shaking.  
The Consequents of this earthquake next follow, in these words; The tenth part of the City fell, and in the earthquake were slain of men seven thousand; And the remnant were terrified, and gave glory to the God of heaven.  
Which Consequents if you take them asunder, are three, as was before hinted. 1. The tenth part of the City falls. 2. Seven thousand men slain. 3. The remnant are terrified, and give glory to the God of heaven. Of these in this order; 1. The fall of the tenth part of the City, then of the other as they follow.  
The tenth part of the City fell; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] I find nothing in this Prophecy of the Witnesses, with more variety and difference interpreted then this same; and doubtless could we hit right here, it would contribute no little to our satisfaction in the greatest intricacy of this business. Give me leave to offer a taste of these different Interpretations, especially of them which seem to carry most likelihood; which when I have done, I shall propound, and submit my own thoughts in the business.  
The great question is, What we should understand by the 
The Arabic without consent of any, either Copy or Translation that I have met withal, reads, The third part of, the City fell.  [Tenth part of the great City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] In answer whereto, you have some will tell you 'tis the Tenths of the City, meaning, That whereas the Popes have Tenths paid them, which was the manner of the Romans formerly, as also of other Princes of elder times, now upon the rising again of the Witnesses, and the great earthquake thereupon attending, this Tribute of Tithes or Tenths, whereby he was in great part maintained before, shall now at last be utterly withheld from him. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which we translate, [The tenth part of the City] falling. But (as some well observe) to make this good, it must have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore this cannot be the meaning.  
Another therefore by this [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which we translate [The tenth part of the City] would understand, Those ten Kingdoms, which at the 17 Chapter of this Prophecy, and 13 verse, give up all th●ir strength and power to the Beast's; And when those at last draw off from Antichrist, which they do, for these shall hate the Whore, cat her flesh, and burn her with fire, Chap. 17. ver. 16. This is the fall of the Decharchy of the City. Those ten Kingdoms that had formerly supported Antichrist, now drawing off, and preparing for her destruction, this is the fall of the tenth part of the great City. And sure if these ten Kingdoms withdrawing themselves, hating the Whore, eating her flesh, and burning her with fire, should not fall in with the time of the seventh Trumpet, and last Vial, and be not that destruction which at that time is to be executed upon her, I mean the Romish Babylon, I should think this interpretation did carry much appearance of truth with it.  
But then another by [the tenth part of the City] would understand, the City itself, Rome itself falls, making this same all one with the fifth Vial, which poured out upon the Throne of 
Chap. 16. 10.  the Beast, that is, upon Rome (says this Interpreter) Rome hereby comes to be destroyed. And if any object, The holy Ghost doth not say the whol● City falls, only the truth part of th● City; to this it is answered, That when Rome comes to be destroyed, it is but the Tenth part of what it was formerly. I● was in compass in former times near 42 miles within the walls, now about 15: And if we measure, it will appear, That that which is in compass 15 miles, will make up but the tenth part of that which is in compass 42 miles. And so accordingly, when the tenth part of the City falls, as is here said, the whole City is meant; for now the whole, is but the tenth part of what it was formerly.  
This, I confess, is a pretty Notion, but yet such as I durst in no wise conclude is the meaning of the holy Ghost in this place: It carries with it too much acuteness to be the meaning of the Spirit; and indeed it seems too much forced also; That the tenth part of the City, should mean the whole City, the words seem not in any reasonable congruity to admit of it.  
Give me leave now in the last place, to add what hath most taken upon me, in all the variety of thoughts in this matter: and it is this;  
The Antichristian Kingdom, as made up of those ten horns, ten Kingdoms, into which the Roman Empire upon its fall was resolved, these ten at the same time with one consent giving their power thereunto, seem here, as also in other places, compared to a great City: Which City, answerably to the ten part of the Antichristian Kingdom, hath ten parts also; every one of those ten Kingdoms, by submitting itself to the Government of this mystical City, I mean this mystical Babylon▪ hereby making itself a part of it.  
This stated, we say accordingly [the tenth part of the City] must mean, O●e of those ten Kingdoms, which having submitted itself to the Government of this mystical B●bylon, hereby became to a part of it: and then answerably is this t●nth Kingdom, the tenth part of the great City said to fall, when th●t ●inde of Government, which submitted to made this one part of that City, I mean of Romish babylon, is now utter●ly dissolved and abolished in that Kingdom.  
So then all this together is thus much. About the 〈…〉 Witnesses rise again, and ascend up to heaven, there are great stirs and commotions, this is the earthquake; and among these, that Antichristianism which in one of the ten Kingdoms submitted to, made it one of the parts of the Romish Babylon, is utterly quashed and dissolved in that Kingdom. This seems to be the fall of the tenth part of the great City.  
And here observe it, 'tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] with an Artiticle, which (I confess) I had once let pass, but should by no means pass without notice; [That tenth part of the great City] so we might render it, where the holy Ghost seems to tell us which tenth part of the City, which of the ten Kingdoms he means, why [that tenth part] that which seems easily discernible from all the rest, that tenth part falls. But which this is▪ I shall hereafter speak my conjecture; let this suffice at present, that in That tenth Kingdom, which seems easily differenced from all the rest, Antichristianism is abolished, this is the fall of that tenth part of the great City. This seems the meaning, and (I must confess) I have nothing readily to object against it, but from this first consequent of the earthquake, viz. The fall of the tenth part of the City, we may proceed to the second, in these words; And in the earthquake were slain of men seven thousand.  
This follows, and this is not without its difficulties neither: Some read, the heads of men that were slain were seven thousand; but if we reckon by the pole, seven thousand men numbered by the pole were slain, and no more, it will readily be objected; How can it be imagined the tenth part of the Antichristian Kingdom should fall, and yet but seven thousand heads, or seven thousand men reckoned by the Pole, slain and overwhelmed in so great a ruin? Seven thousand, thus reckoned, seem not a number any whit proportionable. To which it may be answered; This number of seven thousand, is a perfect number, and is here put, as in other places, not to signify just so many, and no more, but rather a certain number, for an uncertain, and may very well signify a great many more than precisely that number.  
But if this should not pass, there is another Interpretation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  besides, and this seems without all exception.  
This therefore instead of reading [the names of men that were slain] which is the Original, reads [the men of name that were slain were seven thousand.] And this not rashly, this kind of speaking being not infrequent in the Scripture: hence you read Silver of Talents, for Talents of Silver, and the like; so here, names of men, for men of names: And if you would know what's meant by this expression [men of name,] and what [name] imports in this construction [men of name] consult that 6 of Gen. and 4 verse, and you find, those Giantlike men whom the Original calls, men of name; our Translation calls, men of renown; And so both the Originals signifying [name] 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orae. O●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Anno.  often translated; so here, There were slain seven thousand men of name, that is, men of note, of quality: So many were slain, in th● fall of the tenth part of the City.  
And if this should be so, it clearly takes off the former objection, viz. That the number of bare seven thousand, were not proportional; for granting that so many of quality, of name, are slain, besides these numbers of the common sort that may be overwhelmed in those ruins, and sure seven thousand men of note with those other, are a number answerable to the fall of the tenth part of the City.  
But before I pass further, I must tell you, this slaughter of these seven thousand, seems not to mean a real and proper slaughter, no more than did the slaughter of the Witnesses before mentioned: for if the earthquake were not such properly so called, only signifying stirs and commotions in the tenth part of the great City, and so a mystical earthquake, as we saw before; in like manner, neither can this slaughter which is done by a mystical earthquake, be any other than a mystical slaughter.  
And if a mystical slaughter, what can it be, but the Antichristian faction, the abettors and maintainers of Antichristianisme, in that tenth part of the great City, have their place, their power, their maintenance taken from them, they cease to be in office as before, they lose their Live, this is to them the losing of their lives, this seems the slaughter of the seven thousand eminent men here intended.  
I do not deny but in these stirs some of them may be slain indeed; somewhat like whereto was formerly spoken concerning the slaying of the Witnesses, but this is not the slaughter is here chief aimed at, it is especially a mystical slaughter.  
We have seen now the second Consequent, viz. Seven thousand men slain; the third follows, in these words; The remnant were terrified, and gave glory to the God of heaven.  
And who is this remnant, but some of that party, I mean the Antichristian faction; who seeing the just and apparent hand of God upon them, are stricken with it, acknowledging their error, and thus give glory to the God of heaven. 
Jos. 7. 19   
Or else the remnant were terrified, that is, the other sort of people, who scaping the slaughter wherein the professed Antichristian faction were especially concerned, they, seeing the hand of God upon them, are terrified, and by confessing their former mistake in cleaving to them, do thus give glory to the God of heaven.  
Sum up all this verse now, and 'tis thus much: About the time these Witnesses rise again, and ascend up to heaven, about this time there are great stirs and commotions, in some of those ten Kingdoms, into which the Roman Empire, upon its fall, became divided. By means whereof, Antichristianisme becomes utterly abolished in one of those ten Kingdoms: upon the abolishing whereof, many of note, and professedly of the Antichristian faction, are thrown from all Authority and Place, as also that large maintenance which they had before; which the other people, cleaving fast to them before, now beholding, and taking notice of the finger of God in it, confess their former error, strike off from them, never to cleave to them any more.  
The Observations now follow:  
1. Is one Kingdom but the tenth part of the great City? hence observe the extent of the mystical Babylon. The Popish faction may well cry up Visibilty, Universality, the Catholic Church, and the like, why one Kingdom is but the tenth part 
Bell. de Not. Eccl.  of it.  
2. Hence we have the reason, why that Call of God, viz. [Come out of her my people] is not to be restrained to the City of 
Rev. 18. ●.  Rome properly, and in the letter so taken, but takes place in all the ten Kingdoms, and in all the parts thereof, though never so far remote from Rome, in regard of distance of space. The Government of this great Balylon takes in several Kingdoms, and so far as her Government, and Worships are retained in any of them, so far doth God call such a people out of Babylon.  
3. If any of the ten Kingdoms have withdrawn themselves utterly from Antichrist, then is the tenth part of the City fallen. I need not trouble you with the rehearfall of the ten Kingdoms, they are commonly known to be these; 1. There was the Alanes, the Almains, the Britain's, the Burgundians, the Frankes, the Greeks, the Ostrogoths, the Saxons, the Vandals, the Wisigoths: If any of these have utterly withdrawn themselves from Antichrist, then is the tenth part of the City fallen; If not, th●n is not the tenth part of the City fallen. But if any be utterly withdrawing, then is the tenth part of the City falling.  
4. There is a time when the Antichristian faction shall be paid in their own coin: Have they slain the Witnesses? why when the tenth part of the City falls, they become slain also: Have they silenced and suspended the Witnesses? even so shall it be measured to them also: And perhaps of this there hath been a taste given already. We have seen those brought to the Bar, who have used to sit in Judgement, passing hard and unjust sentence upon others. Those suspended, and their live sequestered, who formerly have been active to do as much for others. And no marvel; As Babylon falls, so the Popish faction also.  
5. Do a remnant repent upon the fall of part of Babylon, and the slaughter accompanying it? Observe then, there is some good to be expected from the fall of Babylon: when the tenth part falls, then do the remnant repent, and give glory to the God of heaven. How earnestly therefore should we pray for the destruction of Babylon: It did no good standing, but unspeakable mischief; it will do good fallen, for than will people hereby be brought unto Repentance.   
VERS. 14. The second Woe is past, and behold the the third Woe cometh quickly. 
NOw follows the Close of this Prophecy of the Witnesses, which also as a sure direction, tells us where we are, especially while in hand with the latter part of this Prophecy; In these words; The second Woe is past, and behold, the third Woe cometh quickly.  
The meaning whereof (that I make not many words about it) seems in short this; The second Woe] that is, The sixth Trumpet; For the three last Trumpets being three Wo-Trumpets, as appears Chap. 8. verse 13, the second Woe must needs mean the sixth Trumpet.  
Is past] that is, Is passed in mention. The third Woe] that is, The last Trumpet, [Cometh quickly] that is, cometh speedily to be mentioned: As if the holy Ghost should say; Now after this Prophecy of the Witnesses is related, you have been told all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even all the business of the sixth Trumpet; after which, I proceed speedily to acquaint you with the business of the seventh Trumpet.  
Or else this may be the meaning, Then when all that which appertains to this Prophecy of the Witnesses is come to pass, and the earthquake attending the Resurrection and Ascension of these Witnesses is perfectly ended, then is the strength of the Woe of the sixth Trumpet gone also. Which the seventh Trumpet, and the Woe it brings along with it, speedily follow; which seventh Trumpet is to close and shut up all this Mystery.  
And now we have gone over this whole Prophecy of the Witnesses, having carefully enquired the meaning of all the parts thereto appertaining. But before we proceed to speak any thing in that great Question, Whether the Witnesses are slain yea or no, reserved to be discussed, till we had gone over with the Interpretation of the Prophecy, give me leave to draw together under one view, the brief meaning of all the severals already handled; which being set so near, and as a Preface to the Work yet behind, will be as a To●ch held at the entry, showing us where we should tread, in all that obscure way we are yet to go; as also be a rule near at hand, whereby to examine what may be propounded in the great disquisition following.   

Verse 3. 
ANd I will give power unto my two Witnesses, and they shall prophesy a thousand two hundred, & threescore days, clothed in Sackcloth.  DUring the time that Antichristianisme shall continue to spread itself thorough the world, God will raise up such all this time, who shall by their Sermons, Writings, & Actions, testify against it, mourning to behold the spreadings thereof; hereby also kept down, constrained to live in an obscure and mean condition; this their testifying against it continuing 1260 years. Verse 4. 
These are the two Olive trees, and the two Candlesticks, standing before the God of the earth.  These Witnesses moreover, for their quality, are godly Magistrates, and Ministers, such as were Zerubbabel and Jeshua formerly, who all the while of Antichrist his prevailing, shall bestow themselves in maintaining whatsoever of Church & Worship they have, reforming, repairing, restoring as there is need, and regaing what hath been lost by Antichristian encroachments. Verse 5. 
And if any man will hurt them, fire proceedeth out of their mouth, and destroyeth their enemies; and if any man will hurt them, he must in this manner be killed.  And if any shall attempt to harm them, they, furnished as once Moses and Elias were, by praying and denouncing Judgements, procure certain destruction upon them. Verse 6. 
These have power to shut heaven, that it rain not in the days of their Prophecy, and have power over w●●e●s to turn them to blood, and to smite the earth with all plagues, as often as they will.  And as Elias shut heaven, so that it reigned not upon the Apostate Israelites, while they clavae to Baal; so while the Antichristian Gentiles continue such, these Witnesses hold back all tidings of mercy, and forgiveness (that blessed Train so refreshing weary souls) declaring them (while in that condition) a people to whom no heaven, no forgiveness belongs; as also to render their torment complete, do pour forth upon them all the Vials. Verse 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.  But when these Witnesses are about to close up their mourning testimony, and having done much in reforming the Church, and regaining of the utter Court, which Antichrist had gotten from them before, are now about to throw of their Sackcloth; the Antichristian power collecting itself, by suspending, silencing, and the like, shall thus overcome, and kill these Witnesses. Verse 8. 
And their dead bodies shall lie in the street of the great City, which is spiritually called Sodom and Egypt, where also our Lord was crucified.  These Witnesses being slain in their office, continue in this state of civil death, within the Dominion and Territory of Rome, which Rome is for her filthiness, Sodom, for her Idolatry, and cruel persecutions, Egypt, which when heathen, puts our Saviour to death, now Antichristian, puts to death his Witnesses. Verse 9 
And they of the kindreds, and people, and tongues, and nations, shall look upon their dead bodies, three days and an half, and shall not suffer their dead bodies to be put in graves.  While they thus lie dead, the Antichristian faction, with scorn and derision, look upon them, not suffering any to afford shelter, honour, countenance, to these silenced Witnesses. Verse 10. 
And they that dwell upon the earth shall rejoice over them, and make merry, and send gifts ●●e to another, because these two Prophets tormented them that dwelled upon the earth.  Who also in regard they were greatly tormented by these Witnesses when alive, having then poured forth some of the Vials upon them. Now that they are slain, do out of measure rejoice, they are thus got rid of them. Verse 11. 
And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet, and great fe●r fell on them which saw th●●.  But when these Witnesses have continued for some space silenced, suspended, after three years and an half, they are by a special hand of God restored to liberty, and office again; at which the Antichristian faction become greatly afraid, not having the least thought the Witnesses once slain, should by any means be ever raised again. Verse 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 th●i● enemies beheld them.  But being now raised, and restored to former liberty, such as are then in authority in the reformed Churches do call them to some more honourable and ample condition, than was that of their Sackcloth, the people contributing all their help thereunto, while the Ahtichristian faction with fear, and great indignation behold it. Verse 13. 
And the same hour than was a great Earthquake, and the tenth part of the City f●ll, and in the Earthquake were slain of men, seven thousand, and the remnant were affrighted, and gave glory to the God of heaven  About this time of the Witnesses Resurrection, and ascending up to heaven, there are great Commotions. By which Antichristianisme becomes utterly abolished in one of the ten Kingdoms, made out of the ancient Roman Empire: upon the abolishing whereof, many are quite outed of honour, power, maintenance, they held before, which some of the people, cleeving formerly to them now beholding, and taking notice of the just hand of God in it, strike off from them, never to cleave to them any more. Verse 14. 
The second woe is past, and behold, the third woe cometh quickly.  Thus ends the mention of the business of the sixth Trumpet: or now when this Earthquake ends with it, the strength of the sixth Trumpets woe ends also; after which the seventh Trumpet bringing in the last woe, immediately gins.  
I Have hitherto kept myself almost to a Grammatical exposition of this Prophecy, scarce at all glancing at that question, so mu●h longed for to be answered, Whether the Witnesses are slain yea or no. But now the Prophecy being gone over, and the reason why I forbore formerly to give my resolution, (namely because we had not heard the whole Prophecy speak in the business;) now no more taking place, I should pr●ve very injurious, if after keeping the matter in suspense all this time, I should not now at last (as Samson once pressed with 
Judg. 16. 16, 17.  importunity) tell all my whole heart, and discover whatsoever light I have received in this business.  
I shall therefore now cheerfully set upon it, in managing whereof, I shall not dare to be peremptory in any thing, expecting that any should be concluded by what is propounded, farther than drawn to it by the strength of reason consonant to Scripture; and if I mistake, for who am I, but I should, especially in a matter so intricate, and perplex as this is, such as are candid, and Christian will pass it by being confident (which they may be) that upon discovery, I shall most readily reside from it.  
This premised, come we now a little nearer to our purpose, The great question after all remains, Whether these Witnesses are slain, yea or no; which once resolved, accordingly we shall be better able to answer that common question, almost in every one's mouth. What will become of us? What do you think of these times? The desire to answer which, was one main reason why we undertook this Prophecy of the Witnesses.  
And for our more orderly discussing of this question, we shall first take a view of their several thoughts, that tell us this slaughter of the Witnesses is passed, and past a good while ago, and see if any of these will abide the trial. If not, then further inquire, if any such thing hath been done in these latter times, which may appear to be the kill of these Witnesses, which if we find not, the question is then clearly answered, the Witnesses are not slain: If we can, than the Witnesses are slain, That which every one of us would so fain have to be so.  
The several opinions that bear us in hand the Witnesses are slain, and slain a good while ago, are such as these: Some tell us this was done, when so many thousands of those poor men of Lions (commonly so called) were destroyed by the procurement of Pope Boniface the eighth, about the year 1300. Others there are, that say, they were slain, when John hus, and Jerome of Prague were burnt by the Council of Constance, about the year 1418. Others making the two Testaments, the two Witnesses, tell us this slaughter was then, when they of the Council of Trent, took away the perfection and authority of the Scriptures from them, about the year one thousand five hundred forty six; near which time also, Charles the fifth, than the Pope's most stout Champion, did overthrow, and vanquish the strength of the godly party, at that time with all their might contending against Antichrist.  
Some refer this same to the Massacre of Paris, others to the troubles of Germany.  
And indeed what place of the Western world, but hath had some thing done in it, like a slaying of the Witnesses; which perhaps is the ground, why some think this kill of the Witnesses must be done successively, in one Kingdom after another, and no other certain, and determinate killing besides this, to be expected; but of this perhaps more anon.  
Among all these opinions, for the Witnesses being slain so long ago, I shall single out that from all the others, which seems indeed the most likely of them all: I mean that which aims it upon the Counsel of Trent, bringing this to the touch, which if it shall appear, is not the slaying of the Witnesses, and this by any arguments, which shall as forceably come against the other also, (I mean that which makes it the same with the destroying of the Waldenses, as also the same with the burning of John Husse, and Jerome of Prague,) then this opinion falls, and with it, those other also. And for the Massacre of Paris, the troubles of Germany, they are not so contended for by any, that we should be at the trouble particularly to examine them.  
That this therefore cannot be the slaying of the Witnesses, I mean that which was done against the Scriptures, and the godly, about the time of the Council of Trent (besides the Arguments proving the Scriptures, are not the Witnesses) seems evident thus:  
1. Because the Resurrection of the Witnesses, together with the Earthquake thereto appertaining, bring in the seventh Trumpet, which appears from the 13. 14. and 15 Verses of this Chapter, and the seventh Trumpet brings in the utter destruction of Antichrist, as is evident from the 10 Chap. ver. 6, 7, where the Angel swears, That when the seventh Trumpet shall begin to blow, there shall be time no more, Antichrists time shall then be no more: But now we do not see Antichrist destroyed, notwithstanding an hundred years past, and gone since this pretended slaughter, and rising again of these Witnesses. I say once more, the rising again of the Witnesses, brings in the seventh Trumpet, utterly destroying Antichrist, and here's a hundred years past, since 'tis said these Witnesses risen again, and yet Antichrist in strength undestroyed at this day.  
2. If the Witnesses must pour forth at least two or three Vials before they be slain, then could they not be slain, about the time of the Trent Counsel, when 'tis confessed, That either none, or but one of the Vials, was then poured forth. The consequent is clear; and that at least two, or three Vials must be poured forth, before they can be slain; hence appears, otherways, How are they said, before they are slain, to torment them that dwell upon the earth, at the tenth verse of this Chapter, and this (as we there shown) by pouring forth the Vials.  
If any shall say, the tormenting there mentioned may mean only the first Vial, and this will be granted was poured forth before, mark the inconventences by thus saying we run upon:  
1. The term of the Beast his continuing, and of the Witnesses prophesying in Sackeloth, beginning and ending at the same time (as is commonly believed) by this reckoning we leave the Beast the space while six Vials are a pouring forth, after that the term of the Witnesses Prophecy is past and ended.  
2. If but one Vial be poured forth when they are slain, and the sixth and seventh Vial fall near their Resurrection, which they do, what becomes of the second, third, fourth, and fifth Vials, where find we any room for them? they hereby become utterly excluded. To say they are poured forth in the three years and an half, betwixt the slaying and Resurrection of the Witnesses; sure this time is too scant for four Vials to be poured forth in: And besides, the Witnesses (who as we have shown formerly, do pour forth all the Vials) do lie dead during all that space, and therefore those Vials cannot then be poured forth.  
To gather up all this in brief. The Witnesses torment the earth, with four or five Vials before they are slain (the sixth and seventh Vial falling in with the time of their Resurrection) and therefore that time wherein either none, or but one of the Vials was poured forth, as was the time of the Counsel of Trent, cannot be the time of the slaying of the Witnesses.  
3. If the slaying and rising again of the Witnesses was then, Whence is it that since that time these Witnesses have been so grievously persecuted? how is it that since that time so many have continued to prophesy in Sackcloth? yea, so many have been silenced, and suspended in this Kingdom, in other places? Had they been once slain, and risen again, afterward they prophesy in Sackcloth no more, are slain no more: If they risen again then, how is it that for a hundred year's space since that time, we have found them still continuing to prophesy in Sackcloth?  
4. If it can be cleared, that the one thousand two hundred and threescore years (the term of the Witnesses Prophesy) cannot begin so high as Constantine the Great, so as to end about the time of the Council of Trent (as those that favour this opinion contend) but must begin after Constantine, and so reach over the Council of Trent, nearer to our times, than the business is at an end, there will be no further question in this matter.  
To clear this same therefore, and so I shall essay to show you when this one thousand two hundred and threescore years of the Witnesses Prophecy doth begin (that which every one so greedily inquires after.) For this purpose, I must remember you of what I formerly hinted, namely, That the time of the Gentiles treading down the holy City; the time of the Beast his reigning, forty two months; the time of the woman in the Wilderness, time, times, and half a time; and the time of the Witnesses Prophesying in Sackcloth, a thousand two hundred and threescore days, seem all of them to be the same time; so that if we can find where any of these either begin or end we shall find where every of them begin, and end also. This stated (which none need question, proof being so obvious 
Vid Mede. Clau. Apo. Napier Paraus.  to any that shall make enquiry, and which only for brevity sake, I do not produce,) I say this granted. Let us essay to find when the beast gins his forty two months, which seems easiest of the rest, and for our better direction, in this work, we shall make these inquiries.  
1. When that [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Let] which the Apostle tells 
2 Thes. ●. 6, 7.  the Thessalonians hindered Antichrist his coming) was removed out of the way: For if we can find when that hindrance was removed, we shall certainly find when Antichrist comes, whose coming is just upon the removal of the hindrance.  
2. When the Beast had his deadly wound with the sword, 
Revel. 13. 4, 5.  and that healed up again; for from that time forward, the Beast hath power to continue forty and two months.  
3. When the Beast became ten-horned; for however the 
Chap. 17.  horns in nature are somewhat after the Beast, and so here, yet not so long, but that by this enquiry we may gain some light, and direction in this business.  
For the first of these, viz. When that Let that hindered Antichrist his coming, was taken out of the way. Sure this could not be when Constantine came to be Emperor, (which quashes the former opinion) for after him the Roman Emperor's (which were the Let the Apostle speaks of) continued a good space.  
Ob. But, may some say, the Pagan Emperors, were the [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hindrance,] which determining in Constantine's time, than the hindrance became removed.  
Resp. I answer, no, It was the Emperors, whether Pagans, or Christians that were the hindrance: For both these, making but the sixth head, I mean the sixth kind of Government the Roman Empire was to be cast into, while these stayed on, they hindered the rising up of the seventh. It was the sixth head standing on, that hindered the rising up, and appearance of the seventh: To make this more plain, conceive it all thus; The Roman Empire is presented in this Prophecy as a Beast, with 
Chap. 17. Verse 3.  seven heads; which seven heads, are seven kinds of Governments, one in order succeeding an other. Five of these heads were gone, and the sixth, namely, That of Emperors was in 
Verse 10.  being, then when John wrote this Revelation: Which kind of Government (I mean of Emperors) being but heathenish at present, was afterward to become Christian, yet still continuing the sixth head, notwithstanding all this alteration, otherways the Beast must have more heads than seven. Till this head was wounded to death, as it was to be, there was no place for the seventh: The Emperors, the sixth head, must be wounded to death, before the seventh, viz. That of Popes could succeed in the room of it.  
But than it will be asked, when had this sixth head the deadly wound, (The second thing we were to inquire concerning.)  
But before I speak directly to this query, give me leave to note these two things. 1. This deadly wound of the sixth head was made by the sword; so you read expressly at the fifteenth Chapter, 14 verse. 2. Upon this deadly wound, this sixth head dies not, declines not, but by degrees, every step of its declining, advancing the seventh head accordingly that was to succeed.  
This premised, we say, Then seems this deadly wound of the sixth head, the head of Emperors begun to be made, when in the year 365 or there about. Those barbarous Nations, the Almains, Quades, Goths, with several other, broke in upon the Roman Empire, burning and destroying where they came, from this time seems laid the groundwork of the ruin of the Western Emperors.  
Not long after this, about the year 412 (as Sl●idan reckons) 
Sleid●n, Sum: Imper: lib. 2.  or 410 (as others) Alaricus the Goth sacks Rome itself; sure this was a deadly blow to the Emperors indeed, when the Seat of the Empire itself becomes conquered. It could not be ●ut at this time the sixth head should lie a bleeding. And indeed it did so; for just this very year (as some observe) several of the ten horns began to appear upon the seventh head (the third thing we were to inquire) I say, several of those ten horns, those ten Kingdoms into which the Roman Empire became divided, even this very year began to rise up, upon the ruins of the now dissolved Empire. And sure the six●h head at this time must be very low, when several of the horns of the seventh head (which as was in nature, so here, are after the head) were now become visible and conspicuous; sure much more the seventh head itself, upon which these horns grow, was by this time in being, and visible also.  
Yet by the way, not in being a hundred years at least before this time of the first horns springing up, which yet they must say, who will begin the Beast his 42 months as high as Constantine: For though the horns are to be conceived after the head, yet 'tis an unreasonable thing to imagine them a hundred years, after, especially when we are told, That these receive power at one hour with the Beast, Chap. 17. ver. 12. But this on the by: To our purpose therefore again.  
The Empire after this, had some struggle with the pangs of death for the space of forty years, or thereabouts; but when Genserious the Vand●l came, about the year 455, and sacks Rome a●ain, and now burns it: at which time, all the ten horns were grown out, the ten Kingdoms grown complete, then become the Roman Empire utterly extinct.  
But now the question will be, From which of these periods must we begin to reckon the Beast his forty and two months; whether from the first incursions of the Goths upon the Roman Empire, in the year 365, or when they sacked Rome▪ in the year 410, or else in 455, when the Empire of the West expired, or from any point of time, between any of these.  
I answer, To begin with it from this or that precise year I dare not; when the fulfilling of this same is clearer, then may we be more bold; only I should aim it to begin sometime between the first Invasion of the Empire, 365, and the sacking of Rom, 410. Sometime near Theodosius the Great his coming to the Empire, which Historians will tell you, was about the year 380. And the rather I should pitch it thereabout, because near this time the woman seems to fli● into the Wilderness also: 
Rev. 12.  I say, the woman (taking the opportunity of this good Prince, and by him being helped with the to eagle's wings) escapes into the Wilderness from the Dragon; who in pursuing of her, had just before, when Valens was Emperor, cast forth the Floods of Arrianisme after her, hoping (though in vain) she would have been utterly overwhelmed by them. About this time, I mean some period between 370 and 380, I should begin to reckon the Beasts 42 months, as also make it the common Epocha of all these several times. In which doing (besides the former proof made hereof) I am not altogether destitute of Authority wherewith to back it, but could produce 
Vid. Alsted. Chron. Napier.  others herein readily consenting also.  
And if so, and we begin the Beast his forty and two months, also the Witnesses one thousand two hundred and threescore years, near that time (I mean 380) which in all likelihood we must do, then clearly they reach over Council of Trent, and so much more the Council of Constance, and the time of the Waldenses, and fall into the lap of these times we now are conversant in.  
By this reckoning, I say, beginning this one thousand two hundred and threescore years of the Witnesses Prophesy, about 380, (which I pitch upon, because it is a full number, not thinking but this term may perhaps begin two or three years before) At what time the Beast his forty and two months, and the woman's time, times, and half a time in the Wilderness begin) and it not only shows us the Witnesses could not be slain about the time of th● Council of Trent, (which was the thing in question) but also further acquaints us, That we in these times must look for its fulfilling.  
But then every one will ask me. Hath there any such thing as the slaying and rising again of these Witnesses been done in our days, yea or no?  
I answer, There hath, and face doth not more answer face, than something done in our times, doth answer the slaying, and rising again of these Witnesses: And sure I must say ingeniously (and so I shall shrive myself in the business) If this be not the sallying, and rising again of the Witnesses, I am now about to offer, I cannot imagine any thing already come to pass that can be, but must tell you, if this should not prove, for any thing hitherto done more likely than this same, we are yet to look for it. But I keep you too long from sight of this, that seems so like to be the kill, and rising again of the Witnesses, you shall be delayed no longer, you shall have a full view of it; and perhaps when you have, you may not a little be taken with it.  
The Scene wherein these great things of the Witnesses slaying, Resurrection, and Ascension have been acted, appears to be this Island of great Britain; and the time, some years before the calling, and since the calling of this Parliament.  
In this Kingdom therefore (yet in this not excluding other places) for many years last passed there have been godly Ministers, and others, who by their Preaching, Writing, and other ways testifying against Antichrist, and his wickednesses, have hereby discovered themselves to be of these Witnesses: who in regard they mourned to see Antichristianisme so fare prevail; as also because kept under without countenance, esteem, maintenance, 
Vers. 3.  by a Popish Prelatical party (themselves the mean while living in all height of honour and excess) might with good congruity be said to Prophesy in Sackcloth: And sure he that had seen the condition of the godly Ministers in this Kingdom not many years ago, especially such who were so bold as to meddle with either Prelacy, or the Ceremonies, without the help of an Interpreter, would have readily pronounced, There are no other than the Witnesses in Sackcloth.  
But forward; When the date of these Witnesses prophesying draws toward an end (which excluding their three years and an half lying dead, will fall about five or six years ago) Then the Antichristian power slays the Witnesses, silences, suspends, throws them from their places, thus slaying them. And hath not all this been fulfilled in our eyes? Were not all the bold opposers of Prela●y, and the Ceremonies, the great remains of 
Vers. 7.  Popery in this Kingdom left undemolished, were they not all silenced, had their mouths stopped, and so slain in this Kingdom? There wereindeed some godly Ministers left; but was there left a Witness (I mean a bold and open opposer of Prelacy and the Ceremonies any eminent one that openly h●ld forth any such thing in all this Kingdom?) And say freely, doth this look like the slaying of the Witnesses, yea or no? You have godly Ministers, and others, opposing what of Antichrist remains in the Kingdom, silenced, suspended, thrown out of place, thus killed: You have all done so to, all the bold opposers through the Kingdom thus killed: You have it done by the Prelacy, no doubt an Antichristian power, and this just about the time when by the li●●liest computation it should be done: That every thing should with such consent, fall in: Witnesses slain, all slain, slain by the beast, and this than when the course of times tells us they should be slain. Can it be, but we must confess this is the slaying of the Witnesses?  
Further. After they are slain, they lie dead in the street, that 
Vers. 8.  is, They continue in that state of civil death, their kill brought them into, they remain for some space suspended, their mouths s●aled up; whom in this case, if any should attempt to give shelter, succour honour to; it must not be, for they will 
Verse 9  not suffer their dead bodies to be put in graves: And hath not all this come to pass accordingly. And when all the Witnesses were thus silenced, and slain; did they not for some good space so continue; was not the Pulpit shut against them, yea the Press also; no breath of their former life of Witnesses now coming from them? And then, did not the Prelatical faction forbidden any to shelter, countenance, or secure these silenced Witnesses? You know what search hath been made for these same, what care that none should shelter then. Thus not suffering their dead bodies to be put in graves.  
When they have brought things to this pass, and slain all the Witnesses, than they rejoice, and make merry: And did not 
Vers. 10.  that faction do so here? Did they not triumph they had made su●h a hand of the Puritan Preachers through the Kingdom? Have I not heard some of them have boasted, and hugged themselves in it, They had not left a Puritan Preacher in their Diocese? This was the sad condition of the godly Ministers, and some others well affected; for some three or four years before this Parliament. How think you now, doth this appear like a slaying of the Witnesses, yea or no. But proceed.  
After three years and an half, the Spirit of life from God, enters 
Vers. 11.  into the Witnesses, and they stand upon their feet: God by his special hand restores the Witnesses to their liberty again, which the Antichristian faction beholding, thereupon become greatly afraid. And ha●h not all this been made good among us also; doth any question, when after the three years and an half silencing and imprisonment of those who suffered more publicly, (for just so long to a day these suffered.) They together with many other silenced, and dead Witnesses, were again restored to liberty, the beginning of this Parliament. At the beholding whereof, and to see such a sudden and unexpected tu●n of things. I appeal to any man; did not the Popish Prelatical faction become no little affrighted? How think you now, Was not this like a resurrection of the Witnesses?  
But yet further, being risen again, they are called up to Heaven, whither ascending in a cloud, their enemies beheld them. Some act of them in place in calling the Witnesses to some more ample condition, this is the voice, calling the Witnesses up 
Vers. 12.  to heaven. The multitude of people congratulating with them for their freedom; as also setting to their shoulders to help forward their advancement, This is the cloud wherein thèy ascend thither. And was not this made good also, was it not a great voice from heaven which fetch some of these Witnesses from the uttermost parts of this Kingdom, where they were imprisoned to this place? And did not thousands of people, a cloud of Witnesses, rejoicing, and with triumph accompany them hither? where also hath it not been consulted for the enlargement of their maintenance and their better accommodation, that so they might never more Prophesy in Sackcloth? Of all which also, were not their enemies the Popish Prelatical party, as the Text further adds, The no whit overjoyed beholders? All which put together, seems it not to be the Witnesses Ascension?  
Once more. The same hour there is a great Earthquake: About 
Vers. 13.  the time of the rising of the Witnesses there are great stirs, and Commotions. And since that time, have their not been such in this Kingdom, nay do they not continue with us to this day. All which, what other thing are, they then the great Earthquake accompanying the rising again of the Witnesses?  
But further in this Earthquake, The tenth part of the great City falls, Antichristianisme in one of the ten Kingdoms falls; 
Vers. 13.  And is not this a doing? Prelacy and the Ceremonies, the only remains of Popery, have they not been falling ever since? They are gone in Scotland, and are they not a going in this Kingdom also?  
And then lastly, Seven thousand men of name slain in the 
Vers. 13.  Earthquake: That is many deprived of power, honour, maintenance which they had before: And is not this a doing also, And when so many Prelates, Deans and Chapters, with all their appurtenances, shall have their honour, place, maintenance taken from them, which then is done when the bill is once passed, drawn up for this purpose, Then is the slaughter of the seven thousand men of name fully accomplished.  
The sum of all this, that I may give it you at one view, is thus much. The godly Ministers, or others opposing Antichristianisme, and being kept under thereby, are the Witnesses Prophesying in Sackcloth. Their silencing, suspending, This is their slaughter. Their restoring to liberty again is there resurrection. The state calling them to more freedom, and honour, is the voice from heaven, calling them thither: The multitude of people congratulating with them, the cloud wherein they do ascend. The Commotions now in the Kingdom, are the great Earthquake, Prelacy, and the Ceremonies taken away, this is the tenth part of the City falling, and the Bishops, Deans and Chapters with all their rabble being utterly deprived of Authority, honour, maintenance, are the Seven thousand men slain in the Earthquake.  
And now speak every one his thought, seems not this indeed the slaying and rising again of the Witnesses, and do not things fall in, and answer beyond all expectation? It cannot be denied but this same hath likeliness of event to commend it, none more, and then for the time, where else would a man have pitched, had he been to choose? And indeed what can be objected against it?  
Ob. You will say, this same doth too much straiten this Prophecy in regard of time and place: It seems a business more general than to be confined to this Kingdom, or to those we aim at in it.  
Resp. I answer, for place, the holy Ghost seems clearly to limit it to the tenth part of the great City, viz. to one of the ten Kingdoms; and if I say, England is this tenth part, doth not the Article tell me so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that tenth part, That one of the ten Kingdoms; which seems most discernible from the rest; and which is so easily differenced from the rest, as is this 
Penitus toto divisi ab.  Island?  
And let any say (which is well worthy our observing) where have the Witnesses of latter times been persecuted, save only in this Kingdom? In France, in the Low Countries, and so in other places, they have been quiet, only persecuted here in these Kingdoms.  
I should not deny but the Witnesses prophesying in Sackcloth, takes in other places, and hath been done either at once, or successively in most of these Western Kingdoms, yet withal it seems to me evident, the close, and Chatastrophe of this same, I mean the slaying and rising again of these Witnesses, must be acted in one Kingdom only. Otherwise, why do not five, or six parts or more, or all the parts of the City fall, and not only the tenth part, if so be we say the Witnesses should be slain and rise again at once in so many? But one part of the City falls, upon their rising which could not be imagined, if the Witnesses were slain and risen again at once in all the parts.  
Which same (if I may step so far aside) may help to answer that question, which I perceive some make in this business, viz. Whether this slaughter of the Witnesses may not be successive, and so acted in one Kingdom after another: And this answer I should give to it: Granting the Witnesses may prophesy in Sackcloth, in one Kingdom after another, in regard it is not limited to place; as also is a business of long continuance, and so hath time enough to move from one place to another: but for their kill and resurrection, in regard these are limited to a certain place, namely, To the Tenth part of the City (as we saw before) as also farther, to a certain and fixed time, namely, To the end and term of the Witnesses Prophesy in Sackcloth, and to the end of the sixth Trumpet, as a full stop and period to both of them; unless we can conceive, The thousand two hundred and threescore years of the Witnesses Prophecy may end in one Kingdom after another, and the time of the sixth Trumpet, expire in one Kingdom after another, and also the seventh Trumpet begin to sound in one Kingdom after another, which we cannot: we may not conceive the slaying, and rising again of the Witnesses, which are the exact periods of these certain, and fixed times, can be accomplished in one Kingdom after another neither.  
But enough of the former part of the objection, urging us, as too much restraining the kill of the Witnesses, in regard of place, and for restraining it to particular persons, which was the thing objected, I further answer:  
I should not restrain it to two or three men, I would be unwilling to put so much envy upon any. Some indeed there were that suffered more publicly than others, yet all the sufferers, Ministers and others, for there were others also of quality were at an under before this Parliament, yea Parliaments themselves risen up as from the dead, in this Parliament. All these together make the two Witnesses.  
Ob. But if they be slain, and risen again also, how is it▪ That since they are so miserably persecuted, whence it is this war is since raised against them, and some of them suffer more deeply now then ever they did before?  
Resp. To which it may be answered, This is nothing else but the great Earthquake upon the Witnesses resurrection; 'tis nothing but the Popish Prelatical faction, struggling for life, now overthrown in the fall of the tenth part of the City. It is not any solemn Authoritative persecution, such as was the former, 'tis the Earthquake only, and their struggle for life, all which ere long are like to end in their utter ruin.  
Ob. If the Witnesses have thrown of their Sackcloth, how is it that Antichrist is not yet destroyed, the time of Antichrist's continuance, and of the Witnesses Prophesying in Sackcloth ending ●oth together?  
Resp. The tenth part of Antichrists Kingdom is fallen, at least a falling, which being a leading ●ase to the other, they moulder down apace after. And as we do not begin the account of Antichrist his time, from his full growth, but from his birth, so neither do we end it with the utter ruin, and overthrow of Antichrist, but with that great and visible declining of his, when he utterly loses a whole Kingdom, this breaking the Ice, for all the other to follow after. In short, Then seems the Beast his forty two months to end, when the tenth part of the City falls, wherein is laid the groundwork of the ruin of all the other also.  
You have now the conceived slaying and rising again of the Witnesses which hath fallen out in our times at large represented, you have seen it in all the likelihood, and advantage I could hold it forth withal: Now let every one take their liberty to speak their apprehension in the business; for my part, I cannot but think this same is like to be the slaying, and rising again of the Witnesses; only that I may not dissemble, where I am at a stand, give me leave after all, to make these two or three queries.  
1. When did they of the Kindred's, and people, and tongues, and nations, look upon the silenced Ministers, and others of this Kingdom, who yet at the nineth verse of this Chapter, are said to look upon the dead Witnesses?  
2. If with the rising of the Witnesses, the second Woe passes, 
Verse 13. 14.  and this second Woe is the Turk, how is it we say the Witnesses are risen, and yet the Turk still continuing, and like enough for some space yet to continue?  
3. If with the rising of the Witnesses the second Woe passes, and the third Woe (viz. The seventh Trumpet bringing in with the beginning of it, the utter destruction of Antichrist, as also the glorious coming and Kingdom of Jesus Christ) quickly follows after. Can our times be so near the accomplishment of these, as is the end of the second Woe, which is the sixth Trumpet, to the beginning of the third Woe, which is the seventh Trumpet?  
Somewhat I could answer unto these, but not that which would quietare, (as the Schoolmen speak) but these answered, I know little else material, and of weight further to be excepted.  
And now to draw toward a conclusion, and from all this to say somewhat to that question, viz. What will become of us? which was indeed the occasion of it all. Why if the Witnesses be yet to be slain, and slain in this Kingdom; Then yet a little while expect and prepare for a suffering condition; I say, yet a while expect the times should frown and look black upon us; yet being in no wise discouraged; for be assured, either this kill will never come ancer us, or if it do, being an unbloody kill, we need not carry ourselves with so much solicitousness in the business. And certainly for fear of this same, to think to pack up, and be gone, while any work here remains, and while there is yet hope concerning us, what were it but to desert the Cause, weaken the already feeble hands, and run ourselves upon a real danger, while we fly perhaps but from an imaginary.  
But if they be slain, and risen again, which you have seen how very likely, then cheer up, strengthen those weak hands, certainly the bitterness of death is already over, and from hence forward expect better days, then either our eyes, or the eyes ou● of forefathers ever saw.  
If this which we saw ere while be indeed the slaying and rising again of the Witnesses, expect this storm now over our heads should break up ere long, and the latter part of it fall very foul on them who first raised it.  
Expect, That Prelacy after a while, should be utterly disselved in this Kingdom; Indeed it was so rooted here, that nothing less than an earthquake could throw it up by the roots, and we may perhaps be shaken worse yet; but by that time the earthquake is ended, then expect assuredly to be freed from root and branch also.  
Expect the tide of Idolatry, Superstition, and Tyranny turning here, should back, not only to low water, but till utterly dried up in all these Western Kingdoms.  
Expect ere long much greater thing than I shall dare to speak of.  
Expect the little stone beginning to fall upon the toes of the 
Dan. 2. 34, 35  great image, and so dissolving all, should rise up upon their ruins a Kingdom imcomparably more great, and glorious than they all. Expect that when the Earthquake his ended her●, and hath shaken the Nations on a row also, That then the desire of all 
Hag. 27 Heb. 8, ●7.  the Nations should come; for then, but a little while, and he that shall come, will come, and will not tarry.    

Appendix.  
I Have already dispatched at least the sum of what I preached on this Subject (I mean the Prophecy of the Witnesses.) In the carriage whereof, save only in some few particulars I have not much varied from the beaten tract of the latest▪ and most received Interpreters; so that however in point of Computation there may be some difference, yet in matter of Interpretation, I have adventured to stand or fall with them. But now because I would contribute all that possibly I could in this business, and leave no mean unattempted for this purpose; I should yet further crave leave to offer an other Interpretation of this Prophecy, which after I entered upon this work, I have met withal, avowed also by some late Protestant Writers; That if so be any thing may be made of it, it might be here near at hand, and those who should desire to see as much at once, as they could in this matter, might hitherto have recourse, where at least all the common, and likely apprehensions in this business are presented.  
This Interpretation is not the same with that gross Popish, which at the beginning of this discourse was there propounded: nor upon the same ground▪ contended for, yet withal, though not the same, yet near bordering upon, and of near affinity to it. They indeed who first cried up that opinion which was formerly mentioned as the Popish, did it upon mistake, the Papists that since have propagated it, did it merely in design, neither whereof, this Interpretation by and by to be named, may be challenged with all.  
Upon mistake I say, they first did it, for as some well observe, Antichrist being a Counter-Christ, and so the coming of Antichrist, a counter Resemblance of the coming of Christ, it came to pass there were no less mistake in the coming of the one, than there were in the coming of the other: For example, The Jews expected Christ to come when he did come▪ and yet because they fancied him another, than indeed he was to be, and his coming to be in outward pomp, and in the manner of some most potent temporal Monarch, they knew him not when he was come. So the Christians expected Antichrist to come at that time when he came indeed, but because they fancied him to be some strange barbarous Tyrant, that by the sword and power of Arms should not only destroy the Church, but conquer the world; therefore they knew him not when he was come: So that as Christ came to his own, and his own received him not; So Antichrist came to those that were not his own, and they eschewed him not: So that mistakes begat the forementioned opinion concerning Antichrist, and the severals hereupon depending.  
And then it became afterward propogated in design; I say, indesign; for the Popish faction, to the end they might draw off the eyes of men from looking upon the Pope, as Antichrist have bid you not to look for Antichrist till the end of the Word, at what time Enoch and Elias the two Witnesses, as the immediate Harbingers of Christ's second coming must be expected also.  
But this opinion is founded upon no such mistakes, nor yet drives any such design; grants you that Antichrist is come, that the Pope is Antichrist. One dividing the times of Antichrist into three several periods. 1. The time of his rising, and growth, mentioned at the 13. Chapter of this Prophecy and the first verse. 2. The time of his declining, at the third Verse. 3. The time of his recovering again after his deadly wound, at the 4, 5▪ verses. Tells you, that in this last Period, this time after the deadly wound healed, there shall be some most cruel Savage-Monster that shall then be Pope, whose most tyrannical reign shall continue 42 months, which precise time, that is, three years and an half understood in the letter, shall be the time of the two Witnesses extraordinary Prophecy also.  
But to hold you no longer from this opinion concerning the Witness, Take it thus.  
About the time of the calling of the Jews, signified by the measuring of the Temple in the two first verses of this Chapter. There are raised up two extraordinary Witnesses, being two single persons, who shall testify unto the Jews now misled by the impostures of the false Prophet, than first brought forth are appearing in Judea, and as the Pope's servant, and substitute, doing all he possibly can in the behalf of him there: This their Prophesying in Sackcloth, lasting just three years and an half; namely all the time of the Beasts 42 months, all the time of that last and most bitter persecution, of the last and worst Popish Antichrist.  
These Witnesses further, the better to defend themselves and annoy and torment their enemies, as also undeceive the Jews misled by the feigned miracles of the false Prophet, shall indeed as once Elias by fire, destroy their Enemies, shall shut heaven that it rain not, and as formerly Moses, and Aaron; turn the Waters into blood, and smite the earth withal plague's as often as they will.  
But when the three years and an half of their Prophecy in Sackcloth is expired, than the Beast, the false Prophet there resident slays them, slays them indeed; after which, their dead bodies lie just three days and an half in the street of Jerusalem. which is here meant by the great City Spiritually called Sodom and Egypt, Where also our Lord was crucified; where for that space, the several Nations at that time there meeting▪ shall look upon the dead bodies of these two Witnesses: During which time, the misled inhabitants shall rejoice, and make merry, and send presents, because now got rid of these two Prophets that did in their life time miserably tormented them.  
But after those three days and an half, they rise up from the dead, after this, ascend up to heaven in a cloud; whereupon there being a great earthquake, the tenth part of Jerusalem falls, seven thousand men slain, all of it to be understood in the letter; and all this to be done toward the end of the sixth Trumpet.  
Thus you have the Interpretation: Now if any ask the reason why the letter is so exactly kept to, and this whole Prophecy of the Witnesses understood to be fulfilled in the letter; 'tis this in the general: This part of the Prophecy, I mean all that which appertains to the Witnesses, is not shown the Prophet in a Vision, but reported to him of the Angel, as an Interlocuter speaking all this to him by word of mouth. For this is a Rule; Look what things are presented to the sight, by similitudes, and images, those are all to be understood mystically; But the things that are represented to the ear, whether in proper or figurative terms, unless necessity enforce, are to be understood historically, and in the letter.  
This in the general: But now further, Why [the one thousand two hundred and threescore days of the Witnesses Proph●sie in Sackeloth] are to be understood in the letter; Why the [great City] means [Jerusalem] and the like: you these have reasons in particular:  
First, For the one thousand two hundred and threescore day's] to be conceived just three years and an half properly; There are these reasons offered: 1. This time falls out toward the end of the sixth Trumpet; now to conceive one thousand two hundred and threescore years to come in toward the end of the sixth Trumpet, how absurd, how impossible. 2. This term is supposed to be the same with the term of that last, and most cruel persecution, of the last and worst Antichrist, the same also with that most unparalleled time of trouble mentioned at the 12 Dan. 1. Such as never was since there was a Nation: which if so, it cannot be so long as that which the mystical Interpretation contends for, but must be only three years and an half properly and in the letter so taken: according to which account, the two Witnesses may well be two single persons also.  
The reason why the turning waters into blood, and smiting the earth with all plagues be to be understood in the letter also, besides that in the general before mentioned, is because some such thing as this, is expected to be done about the time of the Conversion of the Jews; so you find, Mich. 7. 15, 16. According to the day●s of thy coming out of the Land of Egypt, will I show unto him marvelious things: The Nations shall see and be confounded, etc.  
And then the reason, why these two Witnesses, who also are called two Prophets, together with the false Prophet, have all of them reference to the Jews, being all of them to reside there, is this, because wheresoever you find mention of Prophets, whether true, or false, there is still a reference had unto the Jews, to whom only it was peculiar, and their great privilege, to be furnished with the Ministry of extraordinary Prophets.  
And then lastly the reasons, why Jerusalem is here to be understood by the great City, and not Rom (as is commonly conceived; are first, because these two are expressly distinguished at the 16 Chapter of this Prophecy, and 18, 19, verses, where you find the great City, that is, Jerusalem, is divided into three parts, and great Babylon, that is, Rome comes into remembrance, being there mentioned as two dinstinct places. Besides, Rome is no where in Scripture called Sodom and Egypt, but Jerusalem is: Sodom 'tis called, Isai. 1. 10. and Egypt it is called, Ezek. 23. 18, 19: And further, Rome was not the place where our Lord was crucified, but Jerusalem, and therefore when 'tis here said, [The Witness dead bodies lie in the street of the great City] Jerusalem is this place where they lie dead, where also the false Prophet hath his residence: and when 'tis said [The tenth part of the City falls,] it means the tenth part of Jeru●alem falls.  
And now you have together with the Interpretation, the reasons (a● I could meet with them) which this Interpretation chief leans upon. If the Press would have but respighted me a little, I had not only barely propounded this Interpretation, with the reasons, but had spoke my thoughts thereto also: But since I can procure leave ●ut only to propound, the P●inter thinking long till the discourse be gotten abroad; suffice it that I have proposed it, hereby giving others an occasion to examine, and upon examination, either to receive, or refuse, as it shall be a●le to abide the trial; I having the opportunity only to bring it in Medie, where also I must leave it.   

Errata.  
Good reader amend these faults of the Press, which could I have tended upon, might happily have been prevented.  
Pag. 4. Line 7. for state read fate, p. 10. l. 6. for Church worships, read Church, worships, p 13. l. 24. for come when: r. come: when, p. 22. l. 23 for those r. these, p. 28. l. 21. for these r. those, l 37. for it however; r. it; however, p. 31. l. 23 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 40. l. 8. for from r. for, p 49 l. 23. for former, whereof r. former whereof. p. 63 l 3. for honour have, read have honour, p. 68 l. 16. for these r. the, p. 71. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 73. l 2. for Train r. Rain, p. 75. l. 11. for ends with it, r ends, with i●, p. 80 l. 31. for fifteenth r. thirteenth, p. 81. l. 14. for the r. that, p. 82. l. 10. for to r. two, p. 88 l. 14. for thing r. second thing.  
FINIS.