The mystery of the two witnesses unvailed: Wherein wee have a description of their persons time acts death and office. manner of prophecie. sufferings. resurrection. With the consequences that follow. Together with the seaventh trumpet, and the kingdome of Christ explained. by John Robotham, preacher of the Gospel in Dover.

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

IN the former verse, we had John•• call to measure the Temple of God, the Altar, and the worshippers therein. Now here he doth receive a prohibition, or a negative command, not to measure the outward Court, which was with∣out the Temple, because it was given as a portion to the Gentiles.

In this verse we are to take notice.

First, what that is, which must not be measured; The Court which is with∣out the Temple.

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

Thirdly, The reason of this prohi∣bition; for it is given to the Gentiles.

Fourthly, The use that the Gen∣tiles make of the outward Court, and

the holy City; They tread them under∣foot.

Fiftly, How long? Fortie and two moneths.

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

By the outward Court is meant all Antichrists worships and worshippers, even the whole surface or superficiall part of things, as all outward profes∣sions, all externall formes of worship, power, order, government, wisdome, art, or whatsoever is without the Tem∣ple of God; all that the Gentiles or carnall professors may take up and be

exercised in, these be all the outward Court. The outward face of the visi∣ble Church was given to Antichrist, to Gentiles, to worldly Christians to use and enjoy: while the true servants of the Lord are serving him in the wil∣dernesse, as in the inner Court of the Temple: They were that inward and secret Temple, with whom the Lord was present.

Secondly, The prohibition it selfe; Leave it out, measure it not. The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies to cast forth, as we use to cast things of no value out of doors. As if he had said, cast it forth as common and of no use, account it not of the Temple, nor of any part thereof; but rather esteeme it as a por∣tion for the Gentiles, which they may enjoy, and be exercised in, therefore measure it not. Now by measuring of the Temple, Altar, and worshippers, he was to take a true dimention of the servants of God, who worshipped him in Christ, and served him in spirit: who were the true, invisible, and secret Temple of God; serving the Lord in the wildernesse. Then by not mea∣suring the outward Court is meant thus

much; That he should not measure or judge the true servants of the Lord by externall things; for the outward face of the visible Church was to be gi∣ven to the Gentiles; and that Anti∣christ was to sit in the Temple of God: and should exercise in all externall formes of worship, order, government, he should exercise in all outward or∣dinances, and in the highest acts of Re∣ligion, as prayer, preaching, and ex∣pounding of the Scriptures, and the like: and therefore though these Gen∣tiles or Antichristian professors should thus exercise themselves in formes of worship: in Church-government, in highest externall acts of Religion: were called Christians; possessing and injoying the outward face of the visi∣ble Church; yet they were not to be accounted as the Temple of God; to be of his structure or building, as mea∣sured by the true reed, or weighed by the ballance of the Sanctuary; they were not to be accounted as Gods ap∣proved Church, or to be the true Tem∣ple of the Lord.

Thirdly, The reason of this prohi∣bition; For it is given unto the Gentiles.

All worldly Christians and Antichri∣stian professors are here called Gentiles, by an allusion to those, that were ene∣mies unto the Jewes; they were called Heathens and Gentiles, as appeares in Psal. 2. 1. And the Psalmist complaines in Psal. 79. 1. saying; O God, the hea∣then (or the Gentiles) are come into thine inheritance, thy holy Temple have they defiled, they have layd Jerusalem on heaps, &c. This was the complaint of the Church of the Jewes unto the Lord, against the most barbarous tyranny of the Babylonians, when they raz'd Jerusalem, polluted the Temple, and murdered the people. So here the sons of spirituall Babylon, who most bar∣barously and cruelly torment the Saints, and tread the holy City under foot; these also are called Gentiles and heathen. Now saith he, the outward Court is not to be measured; because it is given to the Gentiles: it is a Gentiles portion: a worldly Christian, a car∣nall professor may take up, use, and be exercised in any of these externall things: he may take up the highest forme of worship, he may make the greatest profession of Godlinesse: he

may be exercised in the most eminent acts of Religion; therefore measure not my true servants and Temple by these, they are but the outward Court, and the portion of Gentiles.

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

they know not how to make a bet∣ter use of these, then swine doe of pearles.

Fifthly, and lastly, How long? For∣ty and two moneths. The terme of forty∣two moneths, allowing thirty dayes to every moneth, allowing thirty dayes to every moneth, make the same num∣ber of 1260 dayes, mentioned in the next verse. In the next Chapter and sixth verse, The woman flies into the wil∣dernesse, there to be nourished a thousand two hundred and sixty dayes: and in verse 14. it's expressed by a Time, times, and halfe a time: by a time is meant a year, by times two yeares, by halfe a time, halfe a yeare, which is three yeares, and a halfe, being resolved into dayes, make 1260 dayes: if into moneths, they make forty two moneths. To which agrees the terme of three dayes and a halfe, in vers. 9. of this Chapter. These dayes being put for yeares, they make just three yeares and a halfe. So that the Gentiles treading downe the holy Ci∣ty forty two moneths: and the beast con∣tinuing forty two moneths, Chapt. 13. 5. And the space of 1260 dayes, that the Witnesses shall prophesie; as also the woman being nourished in the wilder∣nesse;

and the time, times, and halfe a time; with the three dayes and a halfe, that the Witnesses shall lie dead: I say, all these various expressions of time, appeare to be all one and the same space. And so it appeares, that the time of the prophesie of the Witnesses, and the continuance of the raigne of the beast to be one and the same. Some would have this number 1260 dayes, turned into yeares, and so would mea∣sure the whole terme of the raigne of the beast, and the prophesie of the Wit∣nesses to continue 1260 yeares. I shall not contradict this opinion; but shall thus far close with it, as to conclude, that the terme of time signified by for∣ty two moneths, and 1260 dayes, is the whole time of Antichrists raigne, and of the Witnesses prophecying in sackcloth. But I intend not to make it my businesse to calculate the years of Antichrists powerfull raigne, or the time of the Witnesses prophesie; but rather to search out something from the mystery of truth, that is contained therein.

This terme of forty two moneths, doth not onely h••ld forth the whole time

and age of Antichrist, in which he shall tread under the holy City, and scatter the power of the holy people; but doth also import the different and change∣able appearances and workings of his: so that various shapes and formes, the severall disguises and habits that Anti∣christ doth cloath himselfe withall, and come forth in, to act his part, and deceive the Nations: are held forth unto us under the Terme of forty two moneths. Therefore here we are to note, that the time of the Witnesses prophesie is said to be 1260 dayes. Now a day is measured out by the Sun, as a moneth is by the Moon: the course of the Sun is by dayes, which is a time more con∣stant and of more light then the night. But now the time of the raigne of An∣tichrist is expressed by forty and two moneths: now a moneth is a season measured out by the Moon; and shews that in all things there is but a Moon light, a weak and dim light, a light borrowed from the Sun. Besides the Moon is variable and changeable, and is alwayes up and downe, never at one stay, sometimes increasing, at other times decreasing; now in the wane, then

in the full, and the like: Suitable here∣unto is the variable state and change∣able appearance of Antichrist, in his stations and formes. First, he comes forth in the forme of a Dragon: Se∣condly, in the shape of a Leopard: Thirdly, in the likenesse of a beast with two hornes: And lastly, in the image of the beast. Every one of these have their moneths and seasons measured out unto them, in which they variously appeare, and act their parts. But more of this hereafter: having explained the words, let us proceed to the Obser∣vations they offer unto us.

First, That all externall formes and pro∣fessions of Christ, without the life and spi∣rit of Christ, are but the shaddow and out∣ward part of heavenly things. All formes of worship, order, government, with all the acts of Religion: all things that lie within the compasse of man, are but the outward Court, the superficiall part of things, which a carnall man, a Gentile professor may take up and use; and yet never know what it is to worship in the Temple of God, or to offer upon his Altar, or to be a reall and true worshipper of the Lord in

spirit: It was the Priest onely, that might enter into the inner Court, or into the Temple and holy place. So the Saints alone are made Priests to God, Revel. 1. 6. And have accesse (or liberty of speech, as the phrase is) to enter into the holy place, by a new and li∣ving way, Heb. 10. 19, 20. And by Christ to offer up spirituall sacrifices to God, 1 Pet. 2. 5. But now for all Gentiles, Christians, and worldly professors, they dwell upon and live in the exter∣nall part of things, in the forme and shaddow of heavenly things: they never goe farther then the outward Court or circle of the things of God. Thus it was with the carnall Jewes, as plainly appeares in 1 Cor. 10. from vers. 1. to verse 7. Moreover brethren, I would not that ye should be ignorant, (saith the Apostle) how that all our fathers were under the cloud, and all passed thorow the Sea: and were all Baptized unto Moses, in the Cloud, and in the Sea: and did all eat the same spirituall meat: and did all drinke the same spirituall drinke (for they dranke of that spirituall Rock that followed them; and that Rock was Christ) but with many of them God was not well pleased, for they

were overthrown in the Wildernesse, &c. Now mark, notwithstanding the Man∣na came downe from heaven, and the water out of the Rock; being as signes and symbol••••, yea as most lively re∣presentations and images of Christ: in which respect it was called spirituall meat, and spirituall drinke: but it was not so to the carnall Jewes; for they saw nothing but the corporeall sub∣stance of those things; it was but flesh∣ly and carnall to those that could not apprehend it, but with a carnall eye. For what use did these carnall Jewes make of their spirituall meat and spiritu∣all drinke? The Apostle tels us in verse 7. They were Idolaters: for they eat and dranke, and rose up to play. They did but Idolize those heavenly things, by spor∣ting and playing with them; for it is the nature of carnall professors either to abuse their forme of worship, or else to make their service their God, by idolizing of it. It was the custome of the Gentiles to worship such things, as beasts and birds for their God, as the Jewes were to offer in sacrifice unto God. Thus doe all heathenish Christi∣ans, they sacrifice to their externall

formes of worship and service: they never ascend higher then the outward part, they never passe the outward Court; They know not what it is to worship God in his secret Temple, nor to offer upon his holy Altar.

Secondly, Observe, from the prohi∣bition it selfe; Measure it not. That the Temple, worship, and servants of God are not to be measured by outward things. We may not take a survey, or make a dimention either of the service or Saints of God, by the outward and externall part of things; for there is no outward forme of worship, nor ex∣ternall act of Religion, but Antichrist doth take up and make use of. For mark it, John was called to take a true scantlet of the true Temple, and spiri∣tuall worshippers of God: now he was not to measure them by the externall or superficiall worship and profession; for so he might be mistaken; for the Gentiles, and Antichristian professors might and should possesse the outward face of worship, and performe the ex∣ternall acts of Religion. Then if we judge of the true Temple and worship∣pers of God by this or that forme, or∣der,

government, or opinion; instead of measuring the Temple and worship∣pers of God, we measure but the out∣ward Court: we contest, wrangle and dispute about those things that wax old and will perish.

Thirdly, Observe, That the outward forme of divine things is given for a time into the hands of Antichrist. This is given as a reason why the outward Court was not to be measured; because it was given to the Gentiles. The externall fi∣gures and formes of worship were to be for a time, the portion of worldly Christians, they might take them, they might enjoy them. Antichrist sits in the Temple of God, 2 Thes. 2. 4. There he raigneth and domineereth, exalting himselfe as God in all supreme autho∣ritie and prerogative. So that Anti∣christ and carnall professors, may take upon them all rule, power, and go∣vernment: outward profession, exter∣nall worship: these they may enjoy, for it is their portion for a time, and they may possesse them; but more then these they meddle not withall: they have the outward Court, and they possesse no more. These have the out∣ward

Court, or externall things of God given into their hand for a time, no otherwise then the carnall Jewes were made partakers of outward pri∣viledges, being the fleshly seed of Abra∣ham; as we may take notice from Rom. 9. 4, 5, 6, 7, 8. The Apostle lament∣ing for his kinsmen in the flesh, saith; Who were Israelites, to whom pertaineth the adoption, and the glory, and the Cove∣nant, and the giving of the Law, and the service of God, and the promises: whose are the fathers, and of whom as concerning the flesh Christ came, &c. Here take notice of the greatnesse of the Jewes privi∣ledge. First, they are Israelites, of the adoption, accounted his Sons and Chil∣dren, above all Nations, Jer. 31. 9. Secondly, there appertained to them the glory, the Arke of the Covenant, apledge of Gods presence, 1 Sam. 4. 21. Thirdly, And the Covenants, temporall and spirituall. Fourthly, And the Law, Judiciall and morall. Fifthly, The ser∣vice of God, the whole forme and man∣ner of divine worship. Sixtly, The pro∣mises made to Abraham, and to his seed. But notwithstanding they were parta∣kers of all these externall priviledges,

they enjoyed but as it were the shad∣dow of them: for take notice what he saith in verse 6, 7, 8. For they are not all Israel, which are of Israel: neither because they are the seed of Abraham, are they all Children: but in Isaac shall thy seed be cal∣led. Hence it is evident, that they that were born of Abraham, after the course of nature: such were not accounted as the children of God; for saith he, In Isaac shall thy seed be called: now Isaac was a childe of promise: so onely the children of the promise, the spirituall seed, they were accounted for children. So that the carnall Jew enjoyed no more then outward priviledge, then an externall forme of the things of God: and all such they might enjoy as they were the fleshly seed of Abra∣ham.

Thus a Gentile Christian, a carnall professor may enjoy the outward Court, the externall part of worship, the empty forme of Religion: these things are given into the hands of An∣tichrist for a time; these are their por∣tion, and they may possesse them. But the externall part is all they have, or can enjoy, that they take up, they own,

they are exercised in; not knowing the true, inward Temple of the Lord, his Altar, or those that worship him in spirit.

Fourthly, Observe, That the best use that Antichrist and the world doe make of the outward Court and the holy Citie, it is but to prophane, abuse, and trample upon them. As for the holy Citie, they shall trample upon it; and as Daniel speaks, they shall scatter the power of the holy people: they shall persecute them by im∣prisonment, banishment, death; en∣flicting all manner of evill they can devise against them. And as for all ex∣ternall formes of worship, order, go∣vernment, Churches, Scriptures, Or∣dinances, &c. All these they will pro∣phane and abuse; they know not how to make a better use of these, then to pollute and trample upon them. Sui∣table unto this was the practice of the Scribes and Pharisees, the leaders of the people of the Jewes, of whom the Prophet Ezekiel complaines; saying; They have eaten up the good pasture, but the residue they tread downe with their feete; and they drinke of the deep waters; but foule the residue with their feet: and as for

my flock, they eat that which ye have trod∣den with your feet, and drinke that which ye have fouled with your feet, Ezek. 34. 18, 19. By the good pasture and deep water is meant the pure word; or a compleat nourishment by these is gi∣ven out of the flock: but the Scribes and Pharisees would eat of these good pastures, and drinke of these sweet wa∣ters, what of them they liked, they would feed on that, which should up hold their dignity and greatnesse, and serve their purposes and ends, and suit with their gaine and advantages: but for the other part or residue, or that which should feed my people with knowledge and understanding (saith the Lord) that you will tread downe with your feet, abuse and trample up∣on: that is, they would corrupt the word of God and his truth, by their false glosses and interpretations, by forcing their own expositions and in∣ferences, which they make or draw from the Scriptures: that so the people might feed on that, which they had trampled on with their feet, that they had mixed, corrupted, and abused, as themselves pleased. The same hath

been the constant practice of Antichrist, who by his forced translations, and in∣terpretations of Scripture, by his ty∣rannicall government, and invented ordinances, hath subjected all people under him, into Aegyptian darknesse, and Babylonish captivity. Thus hath he corrupted the externall part of wor∣ship, and abused, suppressed, and trod∣den under foot the holy City. But how long shall this be? Fortie two moneths.

Fifthly, Observe, That Antichrist hath his prefixed and limitted time to raigne and domineer in. It is most true that the na∣ture and spirit of Antichrist hath al∣wayes acted its part: it is that very seed of the Serpent, that hath opposed the very image of God from the begin∣ning: that hath shewed it selfe in all the Sons of Adam, beginning in Caine, and passing to all the seed in all gene∣rations: but we must note, that Anti∣christ in his power and forme, hath but a season and an appointed time: for this doth not note the time, in which the seed of the Serpent should make warre against the seed of the woman; but rather the time, when the subtilty

and envy of the Serpent was put forth and exercised in the cruelty of the Dragon, and raigne and power of the Beast. So that the evill spirit that Christ opposed in the Scribes and Pha∣risees, was no other, then the spirit of Antichrist now: but since the generall defection, and falling away, this evill spirit hath put on the forms of diverse beasts, most fierce and cruell: so that this forty two moneths is the time of the powerfull raigne of the man of sinne. Now for the time of the powerfull raigne of Antichrist, he hath but his moneths, and his seasons; and it will be, that time shall be no more: when the Lord shall come in the b••ames and brightnesse of his glory, shining from the East unto the West, and making a full discovery of the nakednesse of the whore, she shall utterly be destroyed, and shall raigne no more.

Sixtly, Observe; That the shapes and formes in which Antichrist comes forth in to act his part, are various and changeable. Therefore it is, that his time is ap∣pointed by moneths, and not by dayes: his time is not measured by the Sun, which is light and constant;

but by the Moone, which is dim in light, and most variable and unconstant in appearance. So that the appearances of Antichrist are variable, unconstant, and changeable as the Moon: now ap∣pearing in this shape: by and by in ano∣ther: Sometimes in this forme, another time wholly disguised into something else, and so never long at one stay. Thus the subtilty of Antichrist is to fly out of one forme into another, and when he is detected and discovered in one guise, he will put on some habit of reformation and piety; but it shall be but the deceivablenesse of unrighte∣ousnesse, in which he shall appeare, to mislead people by: therefore know, as his last time or moneth shall be his shortest, so his last habit and dresse, that he shall come forth in shall be the finest, and most apt to deceive.

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

Now before I passe the thing in hand, it will be necessary that I make a de∣scription of Antichrist: as to enquire what he is.

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

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

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

Secondly, The originall and life of this evill spirit, is the close of the heart of man with Satan, the Prince & pow∣er of darknesse; who doth transforme himselfe into an Angel of light, ad∣vancing the reason, wisdome, and righ∣teousnesse

of man, above the spirit or pure anointing of God. And so while he draws man to worship God, in the wisdome, power, and parts of the creature; it proves but the deceivable∣nesse of unrighteousnesse, or acting in the power of Satan, and of the flesh, and doth containe no more then the signes and shadowes of heavenly things.

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

Fourthly, and lastly, This spirit of wickednesse alwayes acts in a mystery of iniquity. Now it's called a mystery of iniquity, because it is not in it's proper place, where it may be better knowne

or discerned: for saith the Apostle, The workes of the flesh are manifest, which are adultery, fornication, uncleannesse, lasci∣viousnesse, &c. Gal. 5. 19. These fleshly actings, being in their proper place, are so evident, that they are easily dis∣cerned, there is no man but knows these, and will say they are evill; but as for the workes of Antichrist, per∣formed in the strength of carnall wis∣dome, fleshly power, humane parts, and the like: these actings are cryed up to be holy and righteous, when they are but the more refined part of man, the righteousnesse of the first Adam, or old man, and containe the very myste∣ry of iniquity. To this purpose will serve that place in Matth. 12. 44, 45. When the uncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and finding none: then he saith, I will returne into my house from whence I came out: and when he is come, he findeth it emp∣ty, swept, and garnished: Then goeth he, and taketh with himselfe, seven other spi∣rits more wicked then himselfe, and they enter in, and dwell there, &c. Some∣thing of the workings of iniquity, doth appeare from this Text. The un∣cleane

spirit cast forth of man, is the spirit of open and gross prophannesse, the naturall conscience being in some measure convinced, cannot any longer content it selfe in such palpable wick∣ednesse; but by some outward profes∣sion or externall reformation this De∣vill is cast forth, as not to be born with any longer. But what comes of it? This same evill spirit comes againe, makes a reentry, dwells there: and in what appearance doth he shew him∣selfe. He finds the heart emptie, swept, & garnished, with some externall forme of religion; and is now exercised in some excellent performances of pray∣er, preaching, hearing, fasting, and the like: and here the soule takes much sa∣tisfaction, in comparing it's present actings, with it's former courses. Yet here is seven worse spirits, or the very perfection or mystery of iniquity; for though these garnishings be never so beautifull and glorious; though the outward profession be painted over, and much adorned: yet the evill spirit dwells within, the perfection of wick∣ednesse, within, the perfection of wick∣ednesse, the mystery of iniquity re∣maines still in the heart: and this is the

highest deceivablenesse of unrighteous∣nesse, the very spirit of Antichrist, and inward actings of the man of sin.

Then while we looke abroad in the world, and strike here and there at the externall formes and images of Anti∣christ; let us behold the spirit of Anti∣christ within us, having it's throne and seat in our hearts, continually acting of it's parts, in all our duties and per∣formances, in all our worships and ser∣vices: all the blindnesse, deceit, self∣love, and hypocrisie, that lies wrapt up in our hearts, proceeds from this cor∣rupt principle. Therefore it will not be enough, that we cut off the top∣boughes of outward prophanenesse, but that we lay the Axe to the root of the Tree, and destroy that spirituall wickednesse that lies hid within our owne breasts. Thus much for the spi∣rit and mystery of Antichrist.

Secondly, We have the forme and appearance of Antichrist. Now though the spirit of Antichrist, or that corrupt principle in mans heart be the very sourse and root of all evill, yet it doth not onely lurk privily in mans heart, but puts it selfe forth into the world,

openly, and visible to the eye, and that in many severall formes and figures, in many shapes and appearances. Hence it's said, There be many Antichrists, 1 Joh. 2. 18. that is, there be many shapes and appearances, in which Anti∣christ shall come forth to act his part. Concerning these variable shapes of the man of sin, I shall now endevour in some measure to demonstrate.

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

The first terme of time, or day of An∣tichrists visible raigne, was in the shape of a Dragon, mentioned in Revel. 12. 3. By which we have represented to us the Romane Emperours, who usurped authoritie over the Church and Saints of Christ, being very much corrupted,

were exceeding great persecutors and tormentors of all that professed the name of Christ. This great red Dragon, is said to have seven heads, ten hornes, and seven Crownes; which doth import the largenesse of his Dominion, the greatnesse of his power and strength. And for his carriage, 'tis Pharaoh-like, who sought to destroy the first-borne of Israel, and as Herod sought to de∣stroy Christ, as soone as he was borne: so this beast was ready to devour the child, that the woman was to bring forth. The spirituall Church is com∣pared to a woman, as being espoused to Christ, and likely to bring forth some excellent and worthy instrument, as Constantine, who was sought to be de∣stroyed by Galerius: but God taking this child into his own bosome and prorection: and preserving the woman in the wildernesse, from the fury and rage of this Dragon: at last raising up Constantine (here called Michael, which spiritually is meant of Christ) to fight against Maxentius, Maximinus, and Li∣cinius: and overcame them, that they ruled no more in the Roman Empire. Thus those wicked and persecuting

Emperours, that did so much vex and oppresse the Saints, are now cast out of heaven, as not retaining their usurped authority of the Church. Now the subtilty of the Serpent put forth in the cruelty of the Dragon, or corrupt Magistracy, acting in such grosse and abominable wickednesse, is now de∣tected, and cryed downe for bloudy tyranny and oppression; so that Anti∣christ could no longer continue in this forme, this his first day being ended; and he being cast to the earth, is forced to seek some other habit or disguise to appeare in, under some fair shew or pretence of Religion.

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

This beast doth prefigure the univer∣sall Bishop of Rome, or Popish Empire. Now this universall Bishop came in like an Angel of light, pretending re∣ligion and reformation; but intend∣ed nothing but hypocrisie and abo∣mination. This beast ariseth out of the sea, or Nations round about: having

had seven heads and ten hornes, as the former beast had: and ten Crownes: ten kingdomes being subjected to the Popish Empire; his likenesse was like unto a Leopard, fierco and cruell; his feet like the feet of a Beare, devouring and ravenous; and his mouth as a Li∣on, powerfull and mighty. And recei∣ved the seat and authority of the Dra∣gon. Now this beast being exalted in dignity and greatnesse; and all begin to submit themselves to his service, and formes of worship; crying, Who is like unto the beast? but now what doth he? Notwithstanding at the first, he pretended to sanctifie and reformati∣on; yet now by degrees he comes to blaspheme God, his name, Tabernacle, and people; making warre against them, by subduing and slaying them.

And thus did this beast trample up∣on the Temple of God, and upon the holy Cities in his moneths and seasons, while they were given into his hand. But the Lord having raised up many eminent instruments, as Hush, Luther, Melancton, Wickcliff, Calvine, and Bede, with many others, that have respec∣tively according to their light given

forth their testimony against this beast, laying open his hypocrisie and deceit, his filthinesse and abomination, where∣by hee hath received such a deadly wound, that it never will be recove∣red; and therefore is ever since upon the declining hand.

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

The third day of Antichrists power∣full raigne, is in the forme of a beast with two hornes like a lamb, mentioned in Revel. 13. 11. This beast doth relate to Episcopacy, and such like formes of pretended reformation; so that this appearance carries with it more fair pretences, and greater shewes of reli∣gion, then the former; and therefore more closely hypocriticall and deceit∣full then the former. This beast is said to arise out of the earth, viz. from a King∣ly or earthly power: and had two hornes, one was a politicall or civill, the other called Ecclesiasticall or spi∣rituall: like a Lamb: professing much

meeknesse and gentlenesse: but speak like a Dragon, as being very feirce and cruell; taking upon him to exercise the power of the first beast, to act by humane force, and governe the Church by civill authority: and so did but heal up the wound of the former beast. And this he doth by lying miracles, as to cause fire to come downe from heaven in the sight of men; seeming to have the very spirit of Elisha, counterfeiting the spirit of God in his workings, by which he deceived the people of the earth. But these deceits and hypocri∣sies of this beast being perceived by the Saints of God, he is forced to flee into some other forme, to hide himselfe un∣der some other disguise, being closely beset, and driven up into a narrow compasse, must fly farther for succour and refuge: and is compelled to make some other image or pretence, to shel∣ter himselfe. This being the third day.

Lastly, We have the halfe day, in which time we have the image, that the last beast causeth to be set up, Revel. 13. 14. The beast being changed into an image, comes forth more refined, moreglori∣ous

in shew, pretending the greatest re∣formation of all, as being the last re∣fuge that Antichrist hath, the last terme of time he hath to raign, the halfe day, and therefore now he puts on his best dresse, and cloths himselfe with his fi∣nest ornaments. This halfe day, and last appearance comes neer Rome to our owne times; and therefore I shall not describe those that set up the image of the beast, by any proper name; but ra∣ther by these six particulars follow∣ing; that we shall collect from that place in Revel. 13. from verse the 14. to the end of the Chapter.

First, They that set up the image of the beast, ar•• those, that will make Dis∣ciples unto Christ by a humane power; and by pressing some externall com∣formity upon men, they will convert the world into a Church, and make many to be Christians against their wills: and hence it is, that there are so many poor, darke, and carnall pro∣fessors of Christ. Now this is diame∣trically opposit to Christs rule, who prevailes upon the heart, by meeknesse, and gentlenesse, and doth gaine upon the soule by truth and righteousnesse,

and winne upon the affections with peace and love. Christ doth not use any coactive or constraining power to compell men to be subject unto him; but of an unwilling people he makes them willing, by the swavity & sweet∣nesse of divine grace, working upon their hearts. But contrarily, these ad∣vance their Church by humane force and worldly power; causing all that will not worship the image of the beast to be killed. Thus by force and cruelty they make Disciples, or rather make many hypocrites, bring many under the force of Religion, that know nothing of the power of godlinesse.

Secondly, Those that cause an image to be made, they prescribe rules of wor∣ship & service, according to their own fancy and invention. Hence it is said, vers. 15. They cause the image to speake; That is, by constituting and appoint∣ing platformes of worship; advancing their owne devices and directories, above the lawes and institutions of Christ. These onely will define what is truth and what not, as comprehend∣ing the whole mystery of truth within their systems or models of divinity:

as if they were the onely Cisternes of living water, and the very oyle that must cause the lamp to shine: making themselves to be the very treasury and storehouse of all wisdome and know∣ledge: and thus they sit down in Christs Throne and Temple, officiating his of∣fice and authority, robbing him of his dignity and glory, by putting of his crowne upon their own heads.

Thirdly, These cause all to worship the image, which they set up, and by humane force and secular power doe compell all men to follow their edicts and platformes; to observe their in∣vented ordinances, and devised wor∣ship. It hath been the custome, that the Clergy (so called) must first study the faith, and afterward the earthly pow∣ers would confirme it by some civill sanction: and so enforce their owne devices upon the consciences of peo∣ple. Hence it was, that the late Bishop that suffered here in England, did pro∣fesse at his death, that he dyed in that Religion, that was established by law. Now Christ doth never call up the powers of the earth to rule and beare sway in his kingdome. The Lawes by

which Christ doth rule by, are the law of the new creature, and of love, the law of his word and spirit: by these he doth enforce a sweet compliance of the heart unto the will of God. The law of Christ is most heavenly and di∣vine, and it is of the most constraining force, and of the most indispensible ne∣cessity of any law. This is called the law of liberty, because it frees the soule from the vassallage and power of mans devises, and brings the soule into a reall compliance with the divine will. Thus Christ doth change the minde, renew the spirit, and alter the consti∣tution of the soules of men, and so make them subject unto his own king∣dome: while Antichrist doth enforce many to his kingdome: to yeeld blind obedience unto him, by vertue of some humane law, or secular power.

Fourthly, those that undertake to set up the image of the beast, they en∣force some marke or badge to every one, as a token of subjection unto their way, or invented forme of worship Revel. 13. 16. These require worship and homage of all sorts, both small and great: and cause them to receive a mark

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in their right band, by some externall obligation; and in their forebeads, as some badge to be knowne by: other∣wise none may buy or sell, or have any communion with them, or enjoy any power or priviledge, that they them∣selves doe enjoy. So that these give forth some Character or mark, where∣by all that come under them, may both be knowne to be of them, and also en∣gaged unto them.

Fiftly, Those that erect the Image of the beast, have not the power of the beast, because all they set up is but a statue image, or shadow. We must remem∣ber the time of the image is but the halfe day, therefore short: and hence it is, that those that manage the worke, of framing the image, are hardly warme in their seats; they are no sooner ad∣vanced, but presently are throwne down againe from their station. These can but startle and affright men, these have but the image of the beast, that could devour and destroy: These have more will to inflict punishment, then they have power to effect: These have the nature and spirit of the former beast, but not the authority and pow∣er.

This halfe day is called the dividing of a time: because the Saints are not ab∣solutely in bondage under Ecclesiasti∣call lawes and humane constitutions; this image being but as a dead Lyon, that cannot really hurt nor destroy; neithr are the Saints wholly free from suffring; because they groane under the spirit of envie and malice, of ma∣lignity and bitternesse; and such like persecutions as these, they endure un∣der the forme of the image.

Sixtly, and lastly, Those that man∣nage the cause of the image, carry forth the whole worke in the wisdome, rea∣son, power, and strength of the crea∣ture; they act all by vertue of fleshly principles and carnall abilities: They performe all by the name and number of the beast: This is plainly expressed in Revel. 13. 17, 18. these have his name, and the number of his name: and his number is but the number of a man, which amounts to six hundred, three∣score and six. His number is not the number of God, which is seven, which is a number of perfection and rest. Christ hath the seven spirits of God, being filled with all perfection of wisdome and

knowledge, but his number is the num∣ber of m••n, and containes no more then the wisdome, knowledge, and inven∣tion of man; it onely takes in those things, that are within the power and compasse of man; it is the number of weaknesse and imperfection, of the bondage and labour of the creature, acting from the poor, low, and darke principles of carnall reason, and of the first Adam. So that the Ecclesiasticall forme or Church state, that Antichrist sets up, is wholly fleshly, consisting meerly of a carnall Church, humane ministry, naturall gifts, invented or∣dinances, secular power, worldly go∣vernment, and the like. Thus all they act, all they enjoy, is but the number of a man, weake, low, and carnall. Thus we have those described that make an image unto the beast.

Now give me leave a little to reca∣pitulate: we told you, that forty two moneths did hold proportion with three dayes and a halfe, which doth import the severall dayes, or ages, or periods of time, of the powerfull raigne of the man of sin. And though there hath been from the beginning, that evill

spirit of Antichrist, constantly oppo∣sing the Lord and his truth; yet the power and raigne of Antichrist hath it's prefixed time, and comes forth un∣der severall shapes and figures; as first under the appearance of a Dragon; se∣condly, of a Leopard; thirdly, of a beast with two hornes; and lastly, under the forme of an image: The three first of these have each of them, his whole day•• and the image his halfe day. And thus Antichrist fl••es out of one forme and likenesse into another, & doth alwayes appeare under some fair vizard or glo∣ri••us pretence of piety and religion, while he doth act in a mystery of ini∣quity. The whorish woman is sayd to be clothed with purple, and scarlet co∣lour, and decked with gold, and pretious stmes, and pearle, Revel. 17. 4. which are the very excellencies of nature and a••t: the glory of all her servic••s & formes of worship, these being her ornaments, she is adorned as the spouse of Christ, though she be a coun••erf••it strumpet; for upon her head is mystery; that is, all the head and glory of her excellencies is but a mystery of iniquity, to all that are made drunke with the cup of her

sornication, or spirituall idolatries and superstitions, and discerne them not. And thus Antichrist by his craft and subtilty, is furnished with all de∣ceiveablenesse of unrighteousnesse. But yet know, that when Antichrist is for∣ced to set up an image unto the beast, that he is put to his last shift and re∣fuge, that he hath but a short time, he hath almost played his last game; he hath but halfe a time, a halfe day. Therefore the time is nigh, it doth al∣ready appeare, that Christ will come forth in b••ames and brightnesse to de∣story this man of sin, this son of per∣dition: and all his Saints shall sing Halelujah, saying, the Lord God omni∣potent shall raigne for ever.

Notes

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