The Mystery of the Two Witnesses Unveiled, Verse 2

The Mystery of the Two Witnesses Unveiled · Verse 2

p. 30VERS. 2. But the Court which is without the Temple, leave out, and meaſure it not: for it is given unto the Gentiles, and the holy Citie ſhall they tread underfoot fortie and two moneths.

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

In this verſe we are to take notice.

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

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

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

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

Fiftly, How long? Fortie and two moneths.

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

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

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

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

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

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

This terme of forty two moneths, doth not onelyonly h…ld forth the whole time p. 38and age of Antichriſt, in which he ſhall tread under the holy City, and ſcatter the power of the holy people; but doth alſo import the different and changeable appearances and workings of his: ſo that various ſhapes and formes, the ſeverall diſguiſes and habits that Antichriſt doth cloath himſelfe withall, and come forth in, to act his part, and deceive the Nations: are held forth unto us under the Terme of forty two moneths. Therefore here we are to note, that the time of the Witneſſes propheſie is ſaid to be 1260 dayes. Now a day is meaſured out by the Sun, as a monethmonth is by the Moon: the courſe of the Sun is by dayes, which is a time more conſtant and of more light then the night. But now the time of the raigne of Antichriſt is expreſſed by forty and two moneths: now a monethmonth 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 p. 39in the full, and the like: Suitable hereunto is the variable ſtate and changeable appearance of Antichriſt, in his ſtations and formes. Firſt, he comes forth in the forme of a Dragon: Secondly, in the ſhape of a Leopard: Thirdly, in the likeneſſe of a beaſt with two hornes: And laſtly, in the image of the beaſt. Every one of theſe have their moneths and ſeaſons meaſured out unto them, in which they variouſly appeare, and act their parts. But more of this hereafter: having explained the words, let us proceed to the Obſervations they offer unto us.

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

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

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

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

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

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

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

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

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

Firſt, in ſpirit, and myſtery.

Secondly, in forme, and appearance.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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