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 meeknesse and gentlenesse but speak like a Dragon as being very feirce and cruell taking upon him to exercise the power of the first beast to act by humane force and governe the Church by civill authority and so did but heal up the wound of the former beast And this he doth by lying miracles as to cause fire to come downe from heaven in the sight of men seeming to have the very spirit of Elisha counterfeiting the spirit of God in his workings by which he deceived the people of the earth But these deceits and hypocrisies of this beast being perceived by the Saints of God he is forced to flee into some other forme to hide himselfe under some other disguise being closely beset and driven up into a narrow compasse must fly farther for succour and refuge and is compelled to make some other image or pretence to shelter himselfe This being the third day Lastly We have the halfe day in which time we have the image that the last beast causeth to be set up Revel 13. 14. The beast being changed into an image comes forth more refined moreglorious in shew pretending the greatest reformation of all as being the last refuge that Antichrist hath the last terme of time he hath to raign the halfe day and therefore now he puts on his best dresse and cloths himselfe with his finest ornaments This halfe day and last appearance comes neer Rome to our owne times and therefore I shall not describe those that set up the image of the beast by any proper name but rather by these six particulars following that we shall collect from that place in Revel 13. from verse the 14. to the end of the Chapter First They that set up the image of the beast arâ— 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 and winne upon the affections with peace and love Christ doth not use any coactive or constraining power to compell men to be subject unto him but of an unwilling people he makes them willing by the swavity sweetnesse of divine grace working upon their hearts But contrarily these advance their Church by humane force and worldly power causing all that will not worship the image of the beast to be killed Thus by force and cruelty they make Disciples or rather make many hypocrites bring many under the force of Religion that know nothing of the power of godlinesse Secondly Those that cause an image to be made they prescribe rules of worship service according to their own fancy and invention Hence it is said vers 15. They cause the image to speake That is by constituting and appointing platformes of worship advancing their owne devices and directories above the lawes and institutions of Christ These onely will define what is truth and what not as comprehending the whole mystery of truth within their systems or models of divinity as if they were the onely Cisternes of living water and the very oyle that must cause the lamp to shine making themselves to be the very treasury and storehouse of all wisdome and knowledge and thus they sit down in Christs Throne and Temple officiating his office and authority robbing him of his dignity and glory by putting of his crowne upon their own heads Thirdly These cause all to worship the image which they set up and by humane force and secular power doe compell all men to follow their edicts and platformes to observe their invented ordinances and devised worship It hath been the custome that the Clergy so called must first study the faith and afterward the earthly powers would confirme it by some civill sanction and so enforce their owne devices upon the consciences of people Hence it was that the late Bishop that suffered here in England did professe at his death that he dyed in that Religion that was established by law Now Christ doth never call up the powers of the earth to rule and beare sway in his kingdome The Lawes by which Christ doth rule by are the law of the new creature and of love the law of his word and spirit by these he doth enforce a sweet compliance of the heart unto the will of God The law of Christ is most heavenly and divine and it is of the most constraining force and of the most indispensible necessity of any law This is called the law of liberty because it frees the soule from the vassallage and power of mans devises and brings the soule into a reall compliance with the divine will Thus Christ doth change the minde renew the spirit and alter the constitution of the soules of men and so make them subject unto his own kingdome while Antichrist doth enforce many to his kingdome to yeeld blind obedience unto him by vertue of some humane law or secular power Fourthly those that undertake to set up the image of the beast they enforce some marke or badge to every one as a token of subjection unto their way or invented forme of worship Revel 13. 16. These require worship and homage of all sorts both small and great and cause them to receive a mark in their right band by some externall obligation and in their forebeads as some badge to be knowne by otherwise none may buy or sell or have any communion with them or enjoy any power or priviledge that they themselves doe enjoy So that these give forth some Character or mark whereby all that come under them may both be knowne to be of them and also engaged unto them Fiftly Those that erect the Image of the beast have not the power of the beast because all they set up is but a statue image or shadow We must remember the time of the image is but the halfe day therefore short and hence it is that those that manage the worke of framing the image are hardly warme in their seats they are no sooner advanced
and spirituall presence by the coming downe of the new Jerusalem out of heaven which is nothing else but the light of the Gospel the glory of God the Spirit of Christ shining forth and dwelling in the hearts of Saints making them his Temple and Tabernacle Indeed Christ was the true Temple of God who was prefigured by the former Temple of the Jewes but the Saints being gathered up into Christ united to him in spirit joyned to him as members making up the fulnesse of his body they also together with Christ become the Temple of the living God Secondly the Altar doth represent unto us the true service and worship of the Lord. The Altar was that whereon the Priest was to offer sacrifice in the Temple or in the inner Court that joyned to the Temple which was the Priests Court and accounted part of the Temple it selfe both the Temple inner Court were holy appropriated unto the Priests onely but for the outward Court it was common for all people to come into it Now I say the Altar that was in the Court of the Temple doth signifie the true and reall service of the Lord the worship that beleevers tender unto him viz. all the prayers thankesgivings and praises they offer up all their parts gifts and graces that they imploy all their pains costs and endeavours all these I say are the sacrifices that the Saints do continually offer up to God by Jesus Christ the true Altar upon which they offer So that we have not onely Gods presence with his people making of them his Temple but here is also an Altar or the divine and spirituall worship of all beleevers in the Temple who are made an holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ I Pet. 2. 5. Thirdly They that worship therein We are not onely to take notice of the worship but also of the worshippers not onely of the Temple but of those that serve in the Temple not onely of the Altar but also of those that offer thereon The true worshippers are those that worship God in spirit that draw nigh to him in faith and assurance that know whom they worship and worship him whom they know these know him that is true and they truly serve him Here is a distinction made between the false worshippers and the true between those that onely worship in the outward Court mentioned in the next verse that onely worship in the externall forme or superficiall part of things and those that are the true spirituall Priests of the Lord who enter into the inner Court and into the Temple of God and worship there These are they that the Lord doth take notice and accept of that he will owne for his true worshippers and servants namely those that worship in his Temple and offer upon his Altar The words being thus opened we come to take notice of some Observations that doe necessarily arise from them The first observation is this That I Observe the Lord doth suitably prepare his people to receive such things as himselfe doth impart unto them This is taken from Johns qualification when the Angel bids him arise to raise up his minde and affections from low meane and carnall apprehensions and objects and to fix them on those things that were divine and heavenly even to the understanding and knowledge of these heavenly mysteries that the Lord revealed unto him by the mouth of a mighty and strong Angel Suitable unto this is that in Revel 4. 1 2. When the Angel sounded his Trumpet the voice sayd Come up hither and I will shew thee things to come Now what did this voyce signifie by saying ascend or come up c. it is not meant of his bodily motion or change of his stâ—tion but a translation or change of his minde For saith John Immediatly I was in the Spirit That is he was in a heavenly rapture or heavenly extasie he was spiritually carried up into heaven The like expression we have in 2 Cor. 12. 2. where the Apostle sayth he was caught up into the third heaven Meaning thereby that he was in an exceeding high and heavenly rapture or spirituall transfiguration of minde and spirit that so he might heare those unutterable revelations of divine mysterie from the Lord. Thus Moses is taken up into the Mount with God when he receives the Law at his mouth Exod. 24. 12. So were the Apostles taken up with Christ upon the holy Mount to behold his glorious transfiguration as the Apostle relateth 2 Pet. 1. 18. Now by the Mount is resembled that high and heavenly pitch of a minde enlightned of affections raised of a heart spirituallized whereby the Lord doth suitably prepare his people to receive such things as hee doth discover unto them Now as the Lord doth suitably prepare his Saints to entertaine heavenly things by enlarging their capacities strengthening their knowledge and raising their affections so he doth also make them to be of the same nature and quality as his discovery is that he makes knowne unto them The creature is whatsoever the voice of the creator is unto him If the Lord speak to any onely by naturall things as by corne wine and oyle and the like Such unto whom the Lord comes in these and no more they are meerly carnall and naturall they heare God speaking in these and they cannot ascend higher And so if the Lord speak in the heavenly visions of divine glory through his Son unto any then these unto whom he thus speakes become gracious and heavenly suitable unto the voice that speakes unto them It is said in Heb. 1. 2. God hath spoken in these last dayes by his Son and how is it then the Apostle tells us in Gal. 4. 6. Because ye are Sonnes God hath sent the spirit of his Sonne into your hearts So that when God speaks to us by his Sonne it makes us to be sonnes also and when we are sonnes then the Lord speaks to us by the spirit of his Sonne Whatsoever the voice of Christ is unto us such are our hearts such are our mindes and affections the whole frame and nature of our spirits is such as his discovery is unto us Therefore it is most unpossible the Lord should reveale heavenly mysteries and shew forth his visions of divine glory unto any but he must also raise up the minds affections of such unto some proportionable and suitablenesse of spirit to receive such revelations from his mouth Secondly Observe That the spirit 2 Observ of the Lord is the onely rule and standard of divine and heavenly things This is taken from Johns qualification enabling him to measure the Temple And there was given me a reed like unto a rod Which reed or rod doth represent unto us the Spirit of the Lord the true rule and measure of divine truth The word and spirit are all one for saith Christ in Joh. 6. 63. My words are spirit and life
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 spirit cast forth of man is the spirit of open and gross prophannesse the naturall conscience being in some measure convinced cannot any longer content it selfe in such palpable wickednesse but by some outward profession or externall reformation this Devill is cast forth as not to be born with any longer But what comes of it This same evill spirit comes againe makes a reentry dwells there and in what appearance doth he shew himselfe He finds the heart emptie swept garnished with some externall forme of religion and is now exercised in some excellent performances of prayer preaching hearing fasting and the like and here the soule takes much satisfaction in comparing it's present actings with it's former courses Yet here is seven worse spirits or the very perfection or mystery of iniquity for though these garnishings be never so beautifull and glorious though the outward profession be painted over and much adorned yet the evill spirit dwells within the perfection of wickednesse within the perfection of wickednesse the mystery of iniquity remaines still in the heart and this is the highest deceivablenesse of unrighteousnesse the very spirit of Antichrist and inward actings of the man of sin Then while we looke abroad in the world and strike here and there at the externall formes and images of Antichrist let us behold the spirit of Antichrist within us having it's throne and seat in our hearts continually acting of it's parts in all our duties and performances in all our worships and services all the blindnesse deceit self-love 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 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 spirit and mystery of Antichrist Secondly We have the forme and appearance of Antichrist Now though the spirit of Antichrist or that corrupt principle in mans heart be the very sourse and root of all evill yet it doth not onely lurk privily in mans heart but puts it selfe forth into the world openly and visible to the eye and that in many severall formes and figures in many shapes and appearances Hence it 's said There be many Antichrists 1 Joh. 2. 18. that is there be many shapes and appearances in which Antichrist shall come forth to act his part Concerning these variable shapes of the man of sin I shall now endevour in some measure to demonstrate These forty two moneths notes the various and changeable images of the beast which terme of time is the same in proportion with the three dayes and halfe mentioned in vers 9. being the time the witnesses should he dead and slaine I shall make use of that terme of three dayes and halfe in stead of the forty two moneths and shall shew how in each day and halfe day we have a changeable forme in which Antichrist doth shew himselfe The first terme of time or day of Antichrists visible raigne was in the shape of a Dragon mentioned in Revel 12. 3. By which we have represented to us the Romane Emperours who usurped authoritie over the Church and Saints of Christ being very much corrupted 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 't is 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 Emperours that did so much vex and oppresse the Saints are now cast out of heaven as not retaining their usurped authority of the Church Now the subtilty of the Serpent put forth in the cruelty of the Dragon or corrupt Magistracy acting in such grosse and abominable wickednesse is now detected and cryed downe for bloudy tyranny and oppression so that Antichrist could no longer continue in this forme this his first day being ended and he being cast to the earth is forced to seek some other habit or disguise to appeare in under some fair shew or pretence of Religion The second day of Antichrists powerfull raigne or new forme that he comes forth in is in the likenesse of a beast like unto a Leopard as appeareth from Revel 13. 1. This beast doth prefigure the universall Bishop of Rome or Popish Empire Now this universall Bishop came in like an Angel of light pretending religion and reformation but intended nothing but hypocrisie and abomination This beast ariseth out of the sea or Nations round about having had seven heads and ten hornes as the former beast had and ten Crownes ten kingdomes being subjected to the Popish Empire his likenesse was like unto a Leopard fierco and cruell his feet like the feet of a Beare devouring and ravenous and his mouth as a Lion powerfull and mighty And received the seat and authority of the Dragon Now this beast being exalted in dignity and greatnesse and all begin to submit themselves to his service and formes of worship crying Who is like unto the beast but now what doth he Notwithstanding at the first he pretended to sanctifie and reformation yet now by degrees he comes to blaspheme God his name Tabernacle and people making warre against them by subduing and slaying them And thus did this beast trample upon the Temple of God and upon the holy Cities in his moneths and seasons while they were given into his hand But the Lord having raised up many eminent instruments as Hush Luther Melancton Wickcliff Calvine and Bede with many others that have respectively according to their light given forth their testimony against this beast laying open his hypocrisie and deceit his filthinesse and abomination whereby hee hath received such a deadly wound that it never will be recovered and therefore is ever since upon the declining hand So that now Antichrist is forced to cloth himselfe in some other dresse and come forth in some new habit
of his owne essence and glory made of a woman without the concurrence of a man that the seede of the woman might breake the Serpents head according to the promise made in Gen. 3. 15. Also he was made under the Law he observed the Law and made himselfe wholly subject thereunto He was in all things obedient that he might fulfill all righteousnesse by submitting to every ordinance of God Christ alwayes went about doing of good as preaching the kingdome of God and working of miracles both miranda and miracul◠were wrought by him to confirme his doctrine that he delivered Now in all these things he gave forth a testimony of the wisedome power and goodnesse of his father before the world This was the time of Christs prophesie in sackcloth being in much sorrow and sadnesse often tempted by Satan alwayes opposed by the Scribes and Pharisees and having finished his testimony suffered the death of the crosse And as for the time of Christs bearing witnesse was by computation from the time of his inauguration or instalment into his office mentioned Luk. 3. 23. unto the time of his death the same terme of time that here the witnesses are said to prophesie namely three yeares and a halfe This is one testimony that Christ gives forth by those transactions passed on him and by all those works wrought by him whereby he did worke salvation for all his people in his owne person The whole compendium and perfect draught of our salvation is effectually drawne forth by Christ Secondly Christ doth not onely give forth his testimony by what himselfe doth in his person for us but also by that frame that by his Spirit he worketh in us Christ no sooner lays downe his fleshly and visible appearance to the world but he appeares in a more spirituall and invisible way unto his Disciples supplying his corporall absence by his spirituall presence So that as his first dispensation was by his fleshly appearance in like manner his second dispensation is his spirituall presence according to his promise that when he should depart he would send the Comforter Joh. 16. 7. The Spirit doth testifie of the same things that Christ in his person did but in a more invisible and spirituall way for saith Christ The spirit shall take of mine and shew it unto you Joh. 16. 15. Now that visible testimony that Christ gave forth in his flesh by his preaching and miracles c. was more externall darke and in figure then his spirituall appearance and invisible operations in the soules of his people for by his casting forth Devills opening the eyes of the blinde and healing the sicke and the like he did by such outward external prefigurations shew what he would doe by his Spirit by cleansing enlightening and healing of his people by the inward working of his power spirit and righteousnesse The salvatiō that Christ hath wrought outwardly the same he works in wardly by the reall operation of his Spirit in the hearts of his people Hence the Apostle saith Christ is formed in us Gal. 4. 19. The life and death the workes and image of Christ are set up and formed in the hearts of beleevers Thus we see that Christ gives forth a testimony in spirit as well as in flesh and in his spirituall presence as well as in his fleshly appearance Thus we have the ground why Christ is called two olive trees First in respect of his two natures divine and humane Secondly in relation to his twofold dispensation the one in flesh the other in spirit Now it followeth that we shew why Saints are called two Candlesticks The grounds are two First Because they consisted both of Jewes and Gentiles whereas mention is made but of one Candlefticke in Zach. 4. because it signified the Jewes onely by whom was represented the great Congregation of Saints But here the Churches of Christ being made up of Jew and Gentile of the Circumcision and uncircumcision they are called two And thus the whole compleat number of Saints and Churches were mentioned Chap. 1. But I doe not conceive this to be the maine reason therefore consider Secondly The Saints receive and consequently give forth a double testimony the one as it were fleshly low and earthly the other more spirituall and heavenly Suitable to the state condition frame and dispensation that Saints are under accordingly they hold forth a testimony of Christ In respect of the Corinthians weaknesse the Apostle tells them they were carnall and as babes in Christ and of himselfe he saith in respect of his divine visions and revelations that he was in the third heaven or Paradise of God Now concerning this twofold witness or testimony we have it fully expressed and set forth in 1 Joh. 5. 7 8. For there that beare record in hearen the Father the Word and the Spirit and these three are one And there are three that beare witnesse in earth the Spirit and the Water and the Bloud and these three agree in one Now by beaven and earth we are to understand of the state of the Saints in their severall conditions and stations either carnall and fleshly or spirituall and heavenly We shall take notice thereof distinctly First the witnesse or testimony in earth presents us with the coming of Christ in flesh who came by water and bloud The water and bloud that issued out of Christs side Joh. 19. did answer to the legall washings and sacrifices of the Jewes the one by water the other by bloud Hereby is signified first Sanctification or the spirituall washing the silth and uncleannesse of sinne as with water Secondly Justification whereby the heart of a Saint comes to be freed from the guilt and charge of sin and this is as by bloud Now as Saints eyeing Christ coming by water and bloud they apprehend him to be a sufficient and comfortable Saviour justifying of their persons sanctifying of their natures and so are satisfied in cōscience in respect of Christs full expiation of and satisfaction for sin Now the Spirit comes in and gives its testimony unto these for it 's sayd these agree in one The Spirit doth give forth a testimony thorow justification and sanctification thus represented by bloud and water Now this is called the testimony in earth as being weake and low in comparison of that which is far more spirituall and heavenly The Saints under this dispensation and state give forth a suitable testimony these are able to testifie of the pardon of sin of the appeasing of the conscience and of reconciliation and also against the power of sin the accusation of Satan and the condemnation of the Law c. This here is called the testimony in earth as being weak and low in respect of the other this is the first testimony that the Saints receive and consequently that they give forth before the world Secondly we have a testimony in heaven or a more divine and heavenly witnesse and this is the immediate and single witnesse
of the Spirit that the Apostle doth intimate saying The spirit it selfe beareth witnesse with our spirits c. Rom. 8. 16. The Spirit doth seale adoption upon our hearts by witnessing to our spirits or with our spirits our spirits being renewed and witnessing to the truth of God his spirit doth concur and agree with our spirits in the same testimony Now the Father Word and Spirit that beare this heavenly record are not said to agree in one but they are one they are one in essence and nature but distinct in operation and discovery The father is the originall and fountaine of blessednesse and therefore called the father of lights Jam. 1. 17. As being the root of all wisdome and knowledge and every other good thing The Son is the very forme and appearance of divine excellency and therefore called the image of the invisible God Col. 1. 15. for in him we behold the glory of God as in a glasse or image which in it selfe is invisible and undiscernable The Spirit is that which doth make an irradiation or discovery of the Father and Son The spirit of truth saith Christ shall testifie of me Joh. 15. 26. Now these three are one in essence and being they goe forth together in one they give a single and pure testimony immediatly and without any medium coming between To this purpose observe a passage spoken by Christ when he saith If any man love me he will keepe my words and my father will love him and we will come unto him and make our abode with him Joh. 14. 23. But how is it that both the Father and the Son will come to abide and lodge in the cottage of the beleevers heart that is onely by the sending forth the spirit that Christ had promised as a Comsorter which was to be the Chariot of the Son and of the Father in one Here is the Trinity in unity viz. the Father and Son both coming forth in the Spirit and dwelling in the hearts of his people Now this testimony of the Father and the Son and Spirit in One is that divine and heavenly record that gives a sure evidence or evident assurance unto the heart of the riches and glory of God the love and goodnesse of Christ the light and truth of the Spirit whereby the soule of a beleever is made to sit downe in heavenly places with Christ and rejoyce in a pleorophery or full assurance of faith to triumph in the evidence of divine love to be satisfied in the true image of righteousnesse and heavenly life engraven in the heart Now accordingly as the Saints receive in this testimony so they demonstrate the same before the world as being alwayes ready to give forth what ever they receive from the Lord. Such as have received this heavenly witnesse are able to give out a far more glorious testimony of the truth and glory of God then those that have received the former earthly testimony even as the Disciples were more enlarged by the testimony of the Spirit then they wereby their being present with Christ in the flesh Thus we perceive the ground why the Saints are called two Candlesticks First because they consisted of Jewes and Gentiles Secondly because they receive and consequently give forth a twofold testimony the first earthly the second heavenly Now lastly we are to enquire how Christ intimated here by the two olive trees should be joyned with the two Candlesticks and brought in as a witnesse in sackcloth in the severall ages and times of the raigne of Antichrist and seeing that all this hath been done since Christ left the earth Unto which I answer First Christ and his Saints make but one compleat body are joyned as head and members being knit together by one Spirit This the Apostle doth affirme in 1 Cor. 12. 12. For as the body is one and hath many members and all the members of that one body being many are one body so is Christ for by one spirit we are baptized into one body As it is in the naturall body so it is in the spirituall which consisteth of diverse members and they of different offices and operations yet they make but one body The Church is called the fulnesse of his body that filleth all in all Ephes 1. 23. as Christ is the fulnesse of all spirituall supply unto his Saints so his Saints are the fulness of his body both would be defective and as it were maiâ—â—d if they were seperated or disunited one from the other Now in as much as Christ and his Sâ—iâ—ts make but one and both make up but one body Hence it is that the testimony of the Saints is attributed to Christ he being joyned with them in prophesie even in the dayes of Antichrists â—â—igne Secondly though Christ be absâ—nt in body yet is present in spirit and by his spirit doth abide with his people continually and â—â—â—ble them to prophesie Christ himselfe gave forth nâ— other testimony then that he received from the Father for 〈…〉 â— of my selfe doe 〈…〉 as I 〈…〉 John 5. 30. Even so the Sâ—iâ—ts 〈◊〉 cannot beare witnesse unto the truth bat as they are enabled thereunto by the spirit of truth That which we have seen and heard saith the Apostle declare we unto you c. And this is 〈…〉 which we have heard of him 1 Joh. 1. 3. 5. So that the Saints receive their message and testimony from the spirit of Christ and accordingly they prophesse And in this respect Christ may also be sayd to prophesie in these latter times Thirdly the testimony of Christ and his Saints is one and the same The Saints of old gave forth their testimony in their appointed times and seasons they did beare witnesse to the truth of God against the same spirit of wickednesse that was acted in their dayes even as the witnesses in sackcloth have done under the powerfull raigne of the beast Thus did Mordicay and the Jewes testifie against the pride cruelty of Hammon Thus did Christ himselfe when he was present upon earth testifie against the hypocrisie and wickednesse of the Scribes and Pharisees And thus hath the Saints in all the dayes and ages of the man of sin given forth a faithful testimony for the truth of Christ opposing the falshood and deceit of all the wayes of the man of sin Thus we see that the very testimony of the Saints is the testimony of Christ it 's Christs cause and quarrell they are engaged in well therefore may Christ be brought in and joyned with the witnesses here Fourthly and lastly Christ doth not performe this here spoken of him in his person but in his members 't is not Christ immediatly and by himselfe but mediatly and by his Saints It 's Christ mystically that is alwayes opposing of Antichrist Suitable unto this is that passage in 1 Pet. 3. 19 20. speaking of Christ saith That he went by the spirit and preached unto those spirits now in prison having been disobedient unto the