THere is nothing hath proov'd more inju­rious to this truth, than that some have rashly undertaken to descend too daringly into its sacred recesses, and (by the li­bertie of their own fancies) to describe particulars about it unwarranted by Scripture. Thus well-meaning M. Archer hath formerly beplum'd it with many unsuitable Ideas, rendring himself ridicu­lous, and the opinion questionable; upon this stock he drew on his head that Reverend, and most Religious Combatant Bishop Hall, an Adversary of so approv'd abilities that his very appearance in the cause easily everted the rocking foundations of so tottering a fa­brick. It must needs be held for an insobriety scarcely excusable, not to rest contended with general specu­lations of such a glory, which is no lesse than a ray of that transcendent brightness of which the1 Cor. 2. [...]. Apo­stle hath advised us that tis not possible for the heart of man to frame conceptions. My method therefore shall be to present the ground-work of this excellency from the sacred Bible, and neither adventure my self, nor encourage others, to raise any private superstructures. Goe we on then in the Name of God to make good the proposals of the Chapter. Tis evident our Tran­slators themselves referr the 23.24. and 25. verses of [Page 2] Rev. 21. to the 19.3. and 11. verses of Jsaiah 60. And in these already instanc'd we meet with one pas­sage as unlikely to be fullfil'd on earth as any in the whole bible, viz. The City had no need of the Sun, &c. Which notwithstanding its parallel in Jsaiah, to him that weighs the Chapter prooves undeniably to be meant no where els. The 26. v. of Rev. 21. be­longs to the 5. and following verses of Jsaiah 60. And the last v. in Rev. to the one and twentieth v. of that in Jsaiah, Thy people shall be all righteous, compar'd with Jsaiah 52.1.

But let's take the Ch. in order. The first ver. of Rev. 21. is exactly correspondent with Jsaiah 65.17. which place in the Prophet, if any suspect not to be accomplisht on earth, let him take level by the 21. v. They shall build houses, &c. with many other per­tinencies of the context. The 2. v. in the Rev. of the New Jerusalem prepared as a Bride adorned for her husband, answers Jsaiah 62.2.3. Thou shall be called by a New Je­rusalem. New name, which the mouth of the Lord shall name. Thou shalt be a Crown of glory in the hand of the Lord, and a royall New Je­salem adorned. diadem in the hand of thy God. And 4. and 5. v. of Jsaiah 62. Where Jesus is calledNew Je­rusalem pre­pared as a Bride. Beulah, i. e. married, as the margent tells you, & God compar'd to the Bridegroom. All which most evident­ly concerns that condition of Jerusalem when the Gentiles shall come into her light, as appears by the 2. v. there, And the Gentiles shall see thy righteous­ness, &c. Our own Translators constantly presume these passages of the prophets to be meant on earth, as is evi­dent by the contents they prefix. Vid. Jsaiah 54. and Jsaiah 62. But if they point at the Jews calling, as I fear not to make thee confesse before I close, then will (sure) none imagine any other scene than the earth. Ergo to be effected on earth. See the like evidence in Jsaiah 54.5. For thy maker is thine hus­band. Stated also on the same time v. 3. Thy seed shall inherit the Gentiles. Compare the third v. in Rev. 21. with Ezekiel 37.27. The tabernacle of God is with men, and shall dwell with them. For the word [He] is not in the Greek, which is therefore odly thrust in [Page 3]by our Translators, purposely to referr the sense of [dwelling] to [God] and not to [Tabernacle] whereas both in the genuine meaning, as also in the Greek it plainly belongs to [Tabernacle;] so in E­zek. My Tabernacle also shall be with them, yea I will be their God, and they shall be my people, directly as in the Rev. The Tabernacle of God is with men, They shall be his people, and God will be their God. Now it must needs be granted, that Ezek. in that place treates of the foremention'd glory of Jsraels restauration to be perform'd on earth. Examine the whole Chapter dear Reader, and use thine own judgment, for thou must be try'd by it: And that by the Tabernacle of God in this instance is meant Christ in his humane na­ture, I am half perswaded that upon examination I shall not passe for arrogant, in undertaking ere I leave thee (by Gods blessing) to demonstrate. Com­pare the 4. v. of Rev. 21. with Jsaiah 65.19. treat­ing of the New heavens, &c. The voice of weeping shall no more be heard, nor the voice of Crying. Nay more,Of him that wonders at the possibi­lity of this, I require, how in case Adam had not sinnd should one ge­neration have made room for another, for 'tis evident death entred in by sin, as also that the world could never have contain'd all generat together, so that divers acknow­ledg we should have been removed by Translation, as were Enoch and Elias. Why then should that difficulty molest any in this glory, which (according to the judgment of the best age) restores us to the happiness of that condi­tion we lost in paradise? And peradventure, if the nature of Redemption be well examin'd, it may be acknowledged an honour very suitable to the nobleness of the undertaker, to set the body also in its primitive state by the worth of his price. This I am sure, (Besides the whole mystery in which the Rev. [...]uns pa­rallel with the prophet to this purpose) St. Paul can never be understood without it Rom. 8.19.20.21.22.23. Though I will not deny but th [...] was of vain men may puzzle [...]t with very tough intricacies, if any be so head strong to argue against what the scripture generally commends to u [...] for a mystery, vid. Rev. 10.7. The mystery of God, &c. vid. Rom. 11.25. The return of J [...]r. is a my­stery. Now if the apprehension of mystery may check our w [...]ntonness, I desire to commend S. Pauls phrase into Consideration, Rom. 8.23. the Redemption of our Body, &c. Death it self also is taken away as well in Jsaiah Chap. 25.8. (handling the same performance too) as in the Apocalyps. He will swallow up death [Page 4]in victory. Mark well the whole scope in the 6. and 7. v. In this mountain will the Lord make to his peo­ple a feast of fat things, He will destroy the veil spread over all Nations, and take away the rebuke of his peo­ple from off all the earth, &c. Tell me, wert thou left to thine own libertie, could'st thou possibly interpret these things otherwise than of the restitution of the Jews, and inlargement of the Gentiles? And that St. Paul applies the text to the Resurrection, 'tis no other­wise than what thou remembrest I promis'd in the Ti­tle; nor do I fear (by the assistance of my Saviour) to make appear before I conclude, that the space of this mystery is the very day of judgment. As to the royall magnificence of this New-Jerusalems buildings, from the 11. v. in the Rev. downwards, conferr with Js. 60.10.13.17. and precisely with Js. 54.11.12. &c: I will lay thy stones with fair colours, and thy foundations with saphirs. Thy windows will I make of Agates, Thy Gates of Carbuncles, And all thy bor­ders of pleasant stones, &c. Which description, both the words preceding at v. 3.5. Thy seed shall inhe­rit the Gentiles, Thy maker is thy husband, &c. and its exact correspondency to other passages relating to this matter, evince unanswerably that it holds forth the forenam'd excellency, and to be accomplisht on earth. Compare Js. 54.11. with Js. 60.15. I will now goe fancy as many evasions as can possibly (to my apprehension) be found out for the subversion of this parallel, and annex them as so many several labells to this Chapter, lest the continuance of its length discourage any Reader (in a Truth so obnoxious to explosion) who peradventure may be invitted by the briefness and variety of partitions.

AS in the former Argument was made appear, that the 21. Chapter of the Rev. (compared with the Prophets) describes a glory to be fullfilld on earth, viz. The instauration of the Jews, and inlargement of the Gentiles, so will I now indeavour to demon­strate, that the term à quo or commencement of all that excellency is our Blessed Lord Jesus's next com­ing in the clouds to judge the world. The matter is easily decided to an Ingenuous Adversary, by Rev. 19.2.7. where the Triumphals over the final de­struction of theThe Church generally teacheth from 2 Thes. 2.8. that the Man of sin, i. e. Dan. little Horn, is to be destroyed at the day of judgment. whore, proclame the marriage of the Lamb to begin from that conquest. Now the Bride (the Lambs wife) is apparently the New-Jerus. Rev. 21.9, 10. This truth also appears by Rev. 10.7. Where this mystery declared to the Prophets is pro­mis'd its accomplishment under the 7. Trumpet, which is most expresly the sound to judgment. Rev. 11.18. Another proof of this very date (answerable to the Angels oath Rev. 10.7.) is from Rev. 11.15. where the Heavenly voyces utter (at the 7. trumpet) The Kingdoms of this world &c: This world, mark that. But how I pray can the Kingdoms of thisJustly answering Dan. 2.35. [Page 11]World be intitled on him otherwise than by this my­sterious transaction to be finisht on earth? Again, Compare Rev. 9.14. where the sixt Trumpet con­sists in loosing the Angels bound in Euphra­tes &c. with Rev. 16.12. whereTo as­sure us that this passage is rightly inter­preted, see the wonderfull ac­cor'd it car­ries with E­zek. 39. trea­ting of Gods judgment on God, and Ma­gog, (most probably the Turk too) up­on which fol­lows Jsraels restitution. verses 9.22.25. And that all this is to be effected at the time here specified, see the 8. v. This is the day &c. Where [...], It is done, is a sure badge of the final day compar'd with Rev. 16.17. at the 7. viall. [...], It is done, and Rev. 21.6. [...]. Com­pare also the proclamation to the fowles, &c: at the 17. v. in Ezek. with Rev. 19.17, 18. Certainly, one and the same conquest over the Churches Enimies, Antichrist. Gog, Magog, &c. Euphrates is dryed up, id est, The sixt trumpet ended. For if the matter of the trumpet were the letting loose the An­gels, or overflowing of Euphrates (probably the Turks) then the drying up of Euphrates must needs be the concluding of the Trumpet, so much is evident. Now the end of the sixt must needs be the entrance of the 7. Therefore theRemember the glorious royalty of this business, every where through the Prophets, judg if it be possible that Kings of the East can re­flect upon any other. Kings of the East (with­out doubt the Jews to impartial Readers) enter at the beginning of the 7. for to that very end is Euphra­tes dryed up that a way may be prepar'd for the Kings of the East. Compare Rev. 1.7. with Zach. 12.10. and St. Matth. 24.30. From all which (mutu­ally reflecting on each other, as the margent informs you) it results by a powerfull consent, that the time of the Jews seeing and mourning after him they have peirced, is his coming in the clouds. That Chapter of Zach. cannot be deny'd to be a description of Jer. restoring from the 6. v. to the end, so that the 10. v. (now quoted) to which the 9. leades us by the Emphasis of That day, must be granted to treat of their conversion. It will therefore be but equal that we either yield that day here pointed at to be the same with what the two parallel texts referr to, or els produce from the scriptures some other in which they shall see and mourn after him, whom they have peir­ced. Besides, 'Tis observable, the word in both these texts of the New testament is the very same (though [Page 12]others might have supplied it) with that which the 70. use in [...]. 'Tis admira­ble to take notice that in all the several expressions of that direfull Woe, by weep­ing, wayling, gnashing of teeth, howling &c. in the New Testa­ment, this word is never used, (though in these three texts never alterd,) as if the Blessed Spirit had pe­culiarly guar­ded this phrase, lest the meaning should be clouded by a­ny such stain upon the word. Zach. and were it not strange if the sense should be diverse? may we not rather think that it hath pleas'd the sweetness of the Spirit to chuse the same word, purposely to guide us into the same expe­ctation. For unlesse this sight of him were intended as an extent of mercy to them that peirc'd him, (viz That Nation,) it had not (sure) been exprest by Mourning but howling. Tell me now doth not, the Christian Church constantly understand his coming to judgment by his coming in the clouds? for so Holy Daniel hath taught us to speak (for from thence is the phrase borrow'd) Da. 7.13. which very place (for the Rev. and other parts of the New testament concentre as perfectly with the Prophets about this Date of the atcheive­ment, as about the thing it self) in the 14.22. and 27. verses, as it apparently describes this royalty, so it pitcheth it at his coming (in the clouds) to judg­ment, and overthrowing the proud horn, which is most assuredlyThe controversy about Antichrist hath no way been more obscur'd than by applying to St. Pauls man of sin, and the Apocalyptical whore, that which is spoke of Antichrist in St. John's Epistles. That by the Man of sin, and whore, is meant the Romanist, I dare say is demonstrated, by that most incomparable light of our Nation Mr. Mede, to unprejudic'd minds. As for the Name Antichrist 'tis never us'd either in the Rev. or St. Paul, so that 'tis the liberty of the Churches speaking (not scripture appellation) that imposeth the term Antichrist on the whore, and while we strive to square St. Johns Epist. that way too, we intangle the case. For Rome denies not the father, and the son, 1 Epist. St. John 2.22. 'Tis most cleer therefore that S. John refers to the false Christs predicted by our Saviour for the immediate Antecedents of Jer. ruin, S. Matt. 24.11.23. S. Mark 13.21, 22. An abominable false Prophet, of which sort being then in the world, and of great Note, viz. Simon Magus, besides Cerinthus, and the cursed Gnosticks, &c. for there were many such An­tichrists saith S. Joh. 1.2.18. This to be his meaning appears by these follow­ing Characters from the context. First 'tis propounded by him at that 18. v. by way of citation, and reference to some other scripture. As yee have heard, &c. But 'tis no where els to be heard than from the Evangelists so treating of the warning peeces to Jer. destruction. The words Antichrist and false Christ never occurring in the whole Bible but in the Gospels and his Epist. Secondly 'Tis instanc'd by S. Joh. as formerly presag'd by some other scripture, and now us'd in way of Argument by himself for an immediate forrunner of some last hour (for so the Greek speaks) and as a plain manifestation that that last hour was then a running, forasmuch as the Badge of it (viz. Antichrist) was so visible. All which things were most exactly verified (both as forespoken to such a premonition by the Evangel. as also fulfill'd in the leud Deceivers of that Age) at the time of St. Johns writing these Epist. being hard upon the fatal accomplishment of these truths, in that remarkable calamity which short­ly after came upon Jer. Now after all this, will not the intimation (I pray) of last hour be more naturally appliable to that desolation (then at hand) than to any thing yet to be expected, it being above 1600. years since this was spoken? For though the last times (in regard to Dan. fourth Monarchy) are spoke of us, yet sure the last hour (so long agoe mention'd) is more happily applied to a matter already past. Antichrist (for all our Synod an­notations) as every sensible Reader may judge by com­paring his description with that of the beast, Rev. [Page 13]13. So that here you see where St. Paul learnt (be­fore the Rev. was extant) that Antichrist should be destroyed at our Lords coming, 2 Thes. 2.8. I will subjoyn other Arguments by way of appendence, purposely not to tire the Reader with too continu'd a length of any Chapter without taking respite.

As St. Paul was formerly our warrant, for apply­ing those admirable glories, mention'd by the Prophets, to the Jews reinfranchment, so he seems full as cleer in ranking its accomplishment under the contempo­raries of the 7: Trumpet. I know not how it may appear to others, but I must confesse I cannot so un­dervalue the Holy Apostles Logick, as to judg that he should fetch a Medium from a prophecy of the Jews restitution, to prove the day of judgment by, and yet not intend to lay the date of that Restitution, at the time of judgment, look Rom. 14.11. We shall all stand before the judgment seat of Christ; For it is written, As I live saith the Lord every knee shall bow to me, &c. But where is it written? save Js. 45.23, being a peece that belongs most assuredly to this mat­ter from the 14. v. to the end of the Chap. Compare [Page 14]I pray that 14. v. There shall come over to thee in Chains &c. with Js. 60.14. and give your judgment if they mean not the same thing, for so I am sure theCan any impartial Reason de­spise the strength of u­niversal Tra­dition amongst the Jews (whilst yet the True and one­ly Church of God) as is e­vident This truth flourisht by, in their A­ges; And yet so much mag­nifie the same sort of Argu­ment in our Christian [...]ases? Jews alwayes expound it; And however we through mis­take are wont to affix a mark at the 20. v. of the 45. Chap. intimating a different argument, yet that the whole sequele naturally appertains to the same dis­course, let any impartial peruser judge by the genu­ine characters emergent from the context, especially the very last verse, (being doubtless, not an abrupt parcell of a changed theme, but the united member of a continu'd one) In the Lord shall all the seed of Is­rael be justified, and shall glory; Nor is this the one­ly text where the Apostle pitcheth the Epocha of this admirable royalty at the coming to judgment. What lesse can amount from 2 Tim. 4.1? I charge thee be­fore the Lord Jesus Christ, who shall judge the quick and the dead at his appearance, and his kingdom. See, A kingdom joyn'd with his appearance to judge the world, and yet not the final kingdom for ever in the Heavens, for after the universal resurrection, our Sa­viour resigns up the kingdom to the father, that he may be all in, all 1 Cor. 15, 24, 28. That kingdom there­fore which is neither before his appearance, not yet after the last resurrection, must necessarily be conclud­ed between them.

Who can but wonder that this Truth should be so boggled at, which is so harmoniously accorded to through all the Prophets? Jer. 23.5.6. &c. In his dayes &c. Ezek. 34.23. &c. Ezek. 37.22, 23, 24, &c. Zach. 6.12, 13, &c. Zach. 14. from the 16. to the end? All which expresse a Glory toIt being formerly cleer'd that these things are spoke of Jer. in person. Jer. (evi­dently to be meant on earth) to be establisht In the Dayes of their Messiah, or David their Prince; (Da­vid being dead long before these things were spoken) The Lord our Righteousness is his name. But it can not be pretended that these things were fullfill'd in the [Page 15]Messiahs first coming, for then Judah and Israel did notWe well know when they were se­parated, but 'tis hard to say when they met, unlesse we make the sending of a single priest to instruct the Pagans plan­ted in Samaria, to be the re­turn of the 10. Tribes from their captivity 2 Kings 17.27. 'Twill proove but a very pinch'd Synechdoche to cramp 10. Tribes in one person. dwell together. I am sure they did not dwell as one Nation, Ezek. 37.22. The Samaritan woman is a competent witness, Joh. 4.9. Much lesse did they dwell safely without molestation from their enimies, Ezek. 34.28. Therefore these of necessity (as the Jews, and the old Christians expected) are to receive per­formance at the Messiah's second comming. You will not I am sure denie but the same thing is promis'd in this place of Ezek. (and its complices) as in Js. 60. for that appears by comparing Ezek. 37.21. with Js. 60.14, 15. Besides, the whole description match­eth in each place.

The forecited Chap. of Holy Daniel is worthy of a second survey, being questionlesse the sacred store I use from whence the description of the day of judg­ment is deriv'd in so many correspondencies of the New Testament, viz. That the The ground on which the New Testa­ment calleth our Saviour the son of man is (most cer­tainly) taken from this place in Dan. son of man shall come in the clouds; In the Glory of his father, with his Holy Angels, in reference to the 10. and 13. v. That Antichrist shall be destroyed with the bright­ness of his coming, as Daniel had foretold of the little Horn. v. 26. That the Destruction should be by fire, it being said v. 9, 10. His throne was a fiery flame, and his wheeles as burning fire. A fiery stream issu'd and came forth from before him, &c. And why (I would fain know) may we not bring hither St. Johns parallel from Rev. 20.4? I saw thrones, and they sate upon them, and judgment was given unto them, answering Daniel 7.9, 10. I beheld till the thrones were pitched down, and the judgment was set, and (v. 22.) judg­ment was given to the saints of the most high. What difference (I pray) betwixt St. Johns [and the saints lived and reigned with Christ] and Daniels [Page 16][The Saints possessed the kingdom] viz. with the son of man who came in the clouds? Think other men as they please, I cannot for my own part be per­swaded (considering the wonderfull twist of agree­ment running through the whole scripture) but that this kingdom of the son of man, when the saints shall reign with him, and all people, nations, and langua­ges shall serve him v. Ʋid. Rev. 7.9. All nati­ons, kindred, people, and tongues, a de­scription of the same king­dom as the context and citations justi­s [...]e. 14. is the very same with what hath been so unanimously inculcated from the rest of the Prophets, concerning the Jews conversion, and the Gentiles inlargement. One thing, In the mean time, I think will scarce be question'd, that Daniels date seems to be the day of judgment, agreeably to Js. 66.10.12.15.16.19.20.22. Where mention is made of the fiery indignation to be powred forth; The Glory of Jerusalems restauration, and the Gen­tiles fullnesse, with New Heavens, &c. in one and the same particular Prophecy.

By this time we may I hope make a shift to sift out St. Peters meaning, in referring his Readers to the Prophets, about the same glory, and the same com­mencement, viz. New Heavens, and new earth, wherein dwelleth righteousness, to be founded at his coming, 2. Epist. 3. Chap. 2.4.13. v. &c. From which Chapter though some busie heads may possibly frame objections to frustrate the expectation, raised namely from the conflagration, and dissolution here mention'd, yet let them know that by the same in­dustry, they must disappoint St. Peters meaning too, who notwithstanding such dissolution teacheth us to expect the accomplishment of that mystery mention'd by the Prophets of New Heavens, &c. By which, if after recourse to the Prophets, we find any thing els that can be meant consonant to the other scriptures, than what I have hitherto instanc'd, I shall willing­ly retract all this for the advantage of so desiderable a satisfaction. Till then may these following consi­derations [Page 17]be accepted as neither impertinent, nor te­dious.

First, Whether St. Peter, since he sends us to the Prophets v. 2. had not (probably) an eye amongst other Prophecies to Js. 65. from the 17. to the end, and Js. 60. through the whole Chapter, but especial­ly v. 21? The which allegations who ever shall de­cline from affixing them on the consolation of Js. let him weigh maturely before he speak, lest his prae­cipitancy impeachSee be­fore, what was observ'd from Rom. 11. 25, 26. St. Paul as an accessory to his rashnesse. Secondly, Whether it be not rational to conclude that the Apostle at the 8. v. had respect to the common saying of the Jews (to whomƲid. his entrance to his first Epist. To the stran­gers scattered, &c. i. e. Jews dispersed, &c. he writ) whose formal words of the Day of judgment, were wont to be, One day with the Lord is as a thou­sand years; rather than to the 90. Ps. where the words One day with the Lord is as a thousand years, are not, though the latter part of the sentence [A thou­sand years as one day] may allude thither? And who should not sooner judge that the same form of speak­ing, quoted by Justin Martyr, and Irenaeus (two re­nowned primitive witnesses to this truth) was taken from this Epist. of St. Peter, than from the foremen­tion'd Ps. Forasmuch as they likewise use it (as the Jewish Doctors did) for the day of judgment? Justin Martyr distinctly alleging in these terms, treating of that day, [we know that that saying. The day of the Lord is as a thousand years, points hither. Thirdly, Whether the fiery devastation here describ'd be any greater rubb to this hope of Israel, than the same intimation in Holy Dan. Chap. 7. and Js. 66. (where also the fiery vengeance is mention'd, and yet the Iews restoring most pregnantly avouched,) or than the tenour of the whole Bible, which con­stantly ranketh this glory under the 7. Trumpet? Fourthly, Whether this wonderfull concordance of St. Peter with the rest of the scripture ought not to per­swade [Page 18]us that the coming of our Lord here mention'd (v. 4.) at which heBy com­paring the 4. v. Where is the promise of his coming, with 13. v. Accord­ing to his promise, appears plainly that the Promise is fixt at his com­ing. pitcheth this stately change, is his expected personal coming to judgment at the 7. trumpet, and not his former vindictive appearance in fury at the desolation of Ier. by the Romans, to which the incomparably learned Dr. Hammond is wont to referr many passages of the New Testa­ment, which (my thinks) in this present text, the Analogie to other places were sufficient to distinguish? Lastly, Whether the scoffing here intimated v. 3. can be at any thing elsThe time hits it well. In the last dayes, The primitive dayes being for it. than this very opinion, since the Opponent, i. e. the Scoffer, disputes directly against it, but the Respondent, viz. the Apostle, pleads ex­pressely for it? See all this made good. The Question in controversy is about the Promise of Christs com­ing, which the Millenary affirms to consist in an un­expressible restitution. Against this theIt would be inquir'd, since the scoffers are suppos'd to be Christians, in what other sense (than which I have nam'd) can they be said to scoff at our Lords com­ing, for as to his coming to judgment (in the general notion) I think never any Christians did or will denie it; Nor can any imagine the Apostle should bend his aim against speculative Atheists, such as Lucian, Diagords &c. For who ever heard of can think that such toothless Barkers as those Dogs are, may be of any dangerous influence to well-grounded Christians? so that upon that score there had not needed such carnest incitement to remembrance and caution, as the Apostle here useth, which certainly must necessarily import the scoffing party not onely to be Christian but very considerable too. As for the practical Atheist and loose-liv'd wretch this text meddles not with that capacity in chief, For this scoffer deals with arguments. Scoffer ob­jects (so much light the particle [For] will afford us, it being a causal Conjunction naturally leading into an argument.) e. g. Where is this promise of his coming in such a restitution as you Chiliasts dreath of, what appearance see ye in the least measure to­wards any such mutation? For since the Fathers fell asleep all things continue as they were; Tempestu­ous warrs still, angry commotions, abominable lives, dissolute manners, Rebellions, Treasons, All things as they were; What hopes then of any such change? I should be unwilling to prevaricate one jot, but have I hope presented the Argument in its natural [Page 19]colours, being (for the summ of it) such an one as (really) I my self have heard from an ancient mini­ster. But on the other side, The Apostle seems to me most confidently to assert it v. 13.Adde to this text of St. Peter Act. 3.21. spoken also by S. Peter upon the same affidavit of the Prophets, and on the same pitch of time When the heavens disclose him. Nevertheless &c. q. d. Say the scoffers what they please, We accord­ing to his promise look, for By observing the speech in, Js. 51.15.16. of Js. deliverance from Egypt, it may (peradventure) be gather'd what the New Heaven and New Earth may imply. I am thy God who divided the Sea (viz. the Red Sea) And I put my words in thy mouth, (i. e. I gave thee my law) and co­ver'd thee with the shaddow of Mine hand, that I might plant the Heavens, and lay the foundation of the Earth, (viz. Make thee a Kingdom or Common-wealth in the Land of promise) for in that notion Heaven and Earth are frequently taken in the Prophets. So here, New Heaven and New Earth. i. e. a New Kingdom, or New manner of Government. new Heavens, and a new Earth, wherein dwelleth righteousness.

Shall we after all this be difficult to grant that this admirable circle of mysteries, (I mean this renowned Chiliad) is that which the scriptures call the Day of judgment? I will adde but a word or two to what is already said, but (I think) from such evidences as will hardly be evaded from particularizing the day of judgment, though they also determine this expecta­tion of Israel to that very day. Examine we first that famous judging of the Heathen in the valley of Ieho­sophat, Ioel. 3. from the 9. to the end, which many of our Divines, (farr enough from my opinion in this business) interpret literally of that Terrible day, forasmuch as the 13. v. speaks the same thing with Rev. 14.15. But that the Rev. in that text speaks of the very time of judgment, none will sure deny that views one like the son of man coming in a cloud v. 14. Read now on in Ioel, from v. 16. to the end, and tell me if this great good thing to Israel be not at the 18. v. affix'd to that very day. I know thou wilt [Page 20]shift me by the mark Pleading (I wisse) to a distinct argument. But I ask thee who made that mark? did not they who allwaies misunderstood the Prophecy? For that it is of the same contents with the 16. and 17. v. (where no such mark appears, nay, where the Characters point directly to the judgment too) let our own reason (unlesse we have a mind to for­fet it,) inform us; The Lord shall roar out of Sion, &c. The Heavens and the Earth shall shake, &c. Surely that Dreadfull day. But the Lord will be the hope of his people, and the strength of the Children of Is. &c. See Js. 60.21. which Chapter as­sures us of a performance for these things on [...]arth. Then shall Jerusalem be holy, &c. We are wont to think Then and that Day aequipollents. Lord! That an unadvised scratch with a pen should be able to divert so cleer, and so powerfull a Truth. Another full as pregnant illustration of this sense may be fetch'd from Zach. 14. Where also is the descrip­tion of that wonderfull day, v. 4, 5, 6, &c. The Lord my God shall come, and all the Saints with thee, v. 5. will certainly evince so much, collated with Daniels [Thousand Thousands,] Chap. 7.10. and St. Pauls [All that sleep in Iesus will God bring with him] 1 Thes. 4.14. as alsoConsider whether the mutual ac­cord of scrip­ture be not sufficient to particularize the day of Christ, 2 Thes. 2.2. to the judgment, though I con­fess the Au­thority of the Admirable Dr. Hammond sways much to the contrary, see the former Chapter in verses 7.8.9.10. 2 Thes. 1.7. [Revealed from heaven with his mighty Angels.] But what fol­lows? In that day (v. 8.) shall living waters goe forth from Ierus. &c. to the end of the Chap. Manifestly describing that unmatchable glory and Indulgence to Ierus. where, yet, Holiness on the horse belles, v. 20. is I trow legible enough to intimate the state to be perform'd on earth, and not in Heaven, vid. sup.

The Antient Iews kept constantly up to this tenet, never understanding by the Great day of judgment (so frequent in their Rabbines, and deriv'd from thence by our Saviour and his Ap.) lesse than a time of [Page 21]many years, yea, some (strange to tell) punctually aIf the Jews be not restor'd till our Saviour comes (as is formerly proov'd) who ever imagind their continu­ance in this glorious state of their resti­tution to be­an action of a few dayes? thousand years continuance, in which tearm they conceive those tremenda Magnalia, through all the Prophets to be atchieved by the Messiah. Whence e­ven at this day they look not for him, untill the Great day of judgment; So that every Thunder-clap sollicits them to this expectation. Under this notion was the fam'd Millennium, beheld in the first three centuries, looking on this whole space as the Day of judgment, and the mysterious sabbath in which the saints should reign with Christ the Lord. Justin Mar­tyr, Irenaeus, and Lactantius, are (assuredly) wor­thy to be reported after, amongst whom the Zelous Martyr, in his dialogue with the Jew could in no wise forbear from fastning the impeachment of Atheism and Heresy, upon the dissenting Christians, positively concluding, that who ever wereSee dr. Fernes testi­mony in the preface. in all points Or­thodox, embraced this contemplation.

After all these premisses take I pray another short view of that lofty portray in Rev. 21. and another parallel reference of the New Testament. Unlesse the performance there describ'd of the marriage of the lamb, and its appendant royalties, were the ve­ry day of judgment, how comes it (not onely to be aThe spirit useth transitions into distinct visions, evi­dently impor­ting variety, e.g. After these things, Chap. 7.1. after this Chap. 7 9. &c. But in this place no such thing. continu'd vision to the 20. Chap. but,) to abandon the unbeleeving, and abominable, to the lake of fire and brimstone, v. 8? Questionlesse Joels great and terrible day of the Lord, yet attended with that incomprehensible solemnity of the marriage, an­swerable to the records of the Holy Prophets. How suitable to all this is the parable in St. Matth. 25. representing Christs coming to judgment by a Mar­riage, v. 10. And they that were ready went in with him, &c. This is that very wedding to which the Jews were bidden so long agoe, S. Matth. 22. but then like rude shavelings they kickt at the favour, so that the Gentiles were surrogated to the first part of [Page 22]the entertainment. For be assuted (dear Reader) that it enters not into my thoughts to deny these Nupti­als to be coaetaneous with Religion; but that theJsr. must be admitted one day to call him Jshi. if it were she that call'd him [...]a­ [...]li ut supra Hos. 2.16. royal banquet is not yet serv'd in, and that the latter part of the festivity is the same with that in the Rev. there is one notable circumstance in the context which strongly evinceth, viz. a casting forth one of the Abominable guests (according to Rev. 21.8.) into the Lake of darkness, where there is weep­ing and gnashing of Teeth. v. 13. How facil might the way be into divers obscurities of Scripture by the dexteritie of this Key, were it once approov'd of! I have not indeavoured to heap together what ever might be collected to this illustration, for truly the sacred writings every where ab [...]und with such testi­monies, so that I might quickly outstrip my design of briefness. It sufficeth, if the constant harmony of both the Testaments may imprint on our spirits this notion of the Day of judgment, viz. a considerable duration in which the mystery of God declar'd to the Prophets shall be establisht onBesides what is above asserted, twere not amisse to weigh the phrases here in Rev. 21. if they can possibly mean otherwhere than on earth. Coming down, from God, out of Heaven. v. 2. ought it not rather to be (if signifying in Hea­ven, going up to God, from the earth. So v. 3. Tabernacle of God is with men, and shall dwell with them, not, Men are with the Tabernacle of God, and shall dwell with him, viz. in Heaven. earth. But why should we mince it all this while, and not rather speak out, since the time is expresly declar'd by the word, and believ'd by the first three Ages to be 1000. years?

The Thousand years of Satans being bound (Rev. [...]0.2.) if they should be allow'd still to come, our [...]terpreters are so sensible the result will then be that [...]here is a definite Millennium yet to be run over in, which our Lord is to be invested with some distinct manner of royaltie, that they generally bend their [Page 23]forces (though upon several perswasions) to make this ligation already past. The usual dates from whence they (diversly) reckon his binding areThe mi­stake of them who judge the binding to be already past ariseth by thinking Sa­tans binding (Chap. 20.) the same with Micha­els conquering him Chap. 12. whereas 'tis one thing to be beaten from Heaven. i. e his sove­rainty in the Roman em­pire which then worshipt him in heathe­nism, another to be bound, cast into the bottomlesse pit, shut up, and seal'd. Be­sides, the [...]inding the strong man is reck [...]n'd in Scripture as the trophie of Chr. onely, but Michael was not Chr. as appeares Dan. 10 where Chr (viz. the man in linnen v. 5.6. with Rev. 1.13, 14, 15.) speaks of Michael as [...]ne divers from him, See Dan. 10.21. But especially the place distinguisheth them Rev. 12.12. Wo to the Inhabie. &c. Whereas (Chap. 20.3.) he is so bound and seal'd as not able to deceive or hurt the nations &c. He is (truly) too too much wedded to his own opinion that will not take the spirits comment on the action. ei­ther our Saviours Nativity, or his Passion (about what times 'tis likely some Oracles did cease) or the de­struction of Jerusalem, or lastly from Constantine. So liberal may we be to all these mistakes, as to proffer them their choice, and yet use but one weapon to o­verthrow them all; For which soever of these be pitch'd on, the entrance of the ten-horned and the two-horned beasts in Rev. 13. commonly expoun­ded (even by these accountants) of the papacy, and the arising of the Locusts from the bottomlesse pit, at the fift Trumpet, understood (probably) of Mahu­medism, must necessarily be included within the li­mits of ligation; The former as appearing in the fourth or fift century, the latter at the seventh. But can any reasonable man yield that Satan (during these times) was, not onely bound, and shut up, but seal'd too, (mark that) that he might deceive the nations no more; while he was both loose, and active in conveying into the world two the grandest impo­stures that ever the Christian ages knew? And that his obstetrication was assistant to both these births let the Spirit decide the controversy, who (as to the as­cent of Locusts Chap. 9.) attributes the opening the pit to the starr which fell from Heaven, v. 1, 2. But what I pray can this starr be but Satan? and that in a double capacity, first as a lapsed Angell, secondly as lately beat down from heaven by Holy Michael, Chap. 12.7, 9. Again, These Locusts had a King, [Page 24]the Angel of the bottomlesse pit, whose name is A­baddon, i. e. a Destroyer; which elogies who ever shall attribute to any other, he must begg leave either to in­terpret the bottomlesse pit of somewhat els besides Hell, or the Destroyer belonging to that pit of some one els than the Devill. Nor is our evidence lesse cleer for his energy (farr beyond the nature of ligation and sealing) at the nativity of the Beast Rev. 13. of whom it is expressely deliver'd v. 3. that the Dragon gave him power, and his seat, and great authority. If either of these instances may speak him bound, I think the onely difficulty will be to produce a villany of so aggravated a malice, whereby ever to assert his liberty.

But examine we them somewhat more distinctly. The first three Epochaes (yet that way takes the very learned Primate of Ireland) besides what is already objected, implie the Devill to be bound for that whole space in which Blessed Michael conflicted with him, Rev. 12. Surely the bitter throwes by which Christi­anity wrung in, and the warm blood of so many con­stant Martyrs, were arguments sufficient to make ap­pear that Michael had not to deal with a bounden Adversary. Again. If he were then bound, the little season of his loosing Chap. 20.3. runs on apace to fi­nish a seventh centurie, and hath (Seemingly) much overshot the proportional limits of [...] be­ing farr more than half the intervall of his binding. Seriously, I am farr from aiming to blast any reverend Authorities, but doubtlesse the Holy Jesus requires more exact enucleations of his sacred messages, than either of these faint resolutions can amount to. Into such intanglements are those men falln who have once Slipt the clue of Truth! In a word. Can it consist with Satan in a cage, and coop'd up from abusing the world, that he should be able to impose upon the [Page 25]the young Christians soTo these fe [...]s of the D [...]agon (doubtless,) (and not to Garnets straws,) the Ap. points in 2. Thess. 2.9. [by ly [...]ng mi­racles, after the working of Satan] foras­much as, I am perswaded) there is no opinion in which they differ from us, but (if well search'd after) was either in­troduc'd, or is maintain'd by such collusion. rank a peece of Legerde­mane, as by making shew of miraculous cures, wrought (I wiss) by the reliques o^• Martyrs, to cheat the cred [...] ­lous world into the establishment of Saint-worship, up­on the mistaken ground (so grosly were they abused) of Revel. 20. which prerogative of the Martyrs reigning with Christ 1000. yeers, they expounded of this * Idolatrous Royaltie, into which the Dragon had thus gull'd them by the occasion of those wonders, which they presum'd to be the festques of providence as in­tended to point them to such expositions. Truly if it can be prooved that Satan was all this while in his dungeon, I shall be the apter to think that he spake from his hole (through a Trunk) into Dunstan's cru­cifix, at a Council in Canterbury, Anno Domini 972. (which falls within his binding, begin the account where you please,) uttering an audible voice to this purpose [Dunstan's opinion is the right], he at that time being a most ardent Proctour against the allowance of Marriage to the Clergy.

What should now deter us from making this dedu­ction, That this very Millennium is that space which the sacred writ hath defin'dThe Millon. of ligation is confessedly tempus definitum. For after must he be loosed a little season, Ergo that of Christs Kingdom is so too; Since one and the same space is meant. for these mysteries? Hear an express from the Spirit, Revel. 20.4. I saw the ** souls of them that were beheaded for the witness of Judge whe­ther I ly by these words of an early com­mentator up­on the Apoc. c. 20.4. Me. ito cum Ch [...]sto & vixerunt, & regnarunt. Quemadmodum videmus etiam sub fidelibus Regibus a [...] (que) principibus, dum adoran [...]ur, contra omnem etiam corporis infirmita [...]em, ac Daemonum energiam ostendunt dat [...] sibi à Deo gratiam. If any court me over critical [...]n [...]streining the Emphasis of ( [...]) in the Text, their partiality ought n [...]t to make them forget with what zeal the same obse [...]vation is pursu [...]d [...]n the dispute of [...]. Sure this expression will no way com­ply with their exposition who interpret the first resu [...]rect [...]on of [...]he life of grace, that notion being d [...]sag [...]eeable to separated souls, or if it were no [...], yet could not the rest of the dead, after the thousand yeers (suppo [...]'d to be the w [...]cked) ever live that life, viz. of grace. But if we give way that the same word [Live in the space of one line, may be appliable to two so diffe [...]ent senses, as to import the life of Grace to the one sort, and life in its p [...]oper sense to the other, we open such a g [...]p of licence to perverse Cavillers, that by the opportunity of such f [...]ee­dom of acceptions they may distort these Holy Embassies into what ever com­pliances may best sute with their designes. [Page 26] Jesus—And they lived and reigned with Christ a thousand yeers, which that we may rest assured to be the very same thousand in which the Devill is bound, the Greek affords an unavoidable evidence, for having exprest the time of Satans binding (vers. 2.) without an article, it delivers the same measure of Christs King­dom with the article as emphatically reflecting upon the foresaid thousand, vers. 4. [...]. Where doubt­less we should not have injur'd the idiome (conside­ring the want of ( [...]) in the second verse,) to have Eng­lisht it those thousand years. Now say in good earnest, Is it not more than likely that St. Peter intended the same thing, remembring, 'twas the Jewish paraphrase (as you heard) of the Day of Judgment, [One day with the Lord is as a thousand yeers] to which St. Peter (Iure) alluded? I shall not need to tell you of the ex­tant tradition of old Elias, (a Jew that liv'd under the second Temple) to this sense. 'Twere handsomer for us to remember (with some reverence) that the most inlightned, the most pious ages, and the most fruitfull of Zelous Martyrs through all the Christian times, were of this minde too. And peradventure, it might do us no injury to reflect that in the thirteen following Centuries (which oppos'd it) Antichrist both gain'd and kept his footing by the advantage of that oversight.Rev. 10.7. Rom. 11.25.

Give sentence now impartially if this Incomparable beauty of Israel commence not at our Lords next co­ming, and if the commensuration of these Transcen­dencies be not (in the sacred language) the day of Judgment. What now though some objections may interfeer? not readily to be resolv'd * Mystery (my thinks) might easily stop suchThe Soci­nians and Ari­ans, &c. have too sadly warn'd us that wanton wits may intangle any Truth with very per­plext intrica­ [...]ies. gaping mouthes. But [Page 27]for reconciling the difficulties emergent from this Te­net, I hope hereafter (as the Lord shall Lend me assi­stance and time) to appear to the World with more ample satisfaction; Till then give me leave succinctly to propose a few suggestions, to abate, at least, the vigour of reluctancies. If any (in the first place) conceit that this larger duration than they have hitherto imagin'd leads into too gross conceptions of that divine Assize, as if causes before the Searcher of Spirits requir'd so slow a discussion, as before our earthly Tribunals; Let such objectors know, that scruples of this kinde pro­ceed meerly from the mistaken notion which them­selves have fram'd of that Terrible Day; presuming it to consist one [...]y in some shorter hearing and deciding the deeds of the World, whereas in truth (by Scripture-assurance) it conteines that noble chein of miracles, within which period his Judgment and righteousness shall in an inconceivable way be manifested over the whole earth, and the world presented with a Legible Comment upon that Text, [He will have mercy on whom he will have mercy] Then shall theSee Ezek. 39 21. All the Heathen shall see my Judg­ment, &c. The Prophet spea­king (from God) about the restaura­t on of Jer. at the confusion of Gog and Magog. And that we may conclude it to po [...]nt at the day of Judg­ment, the Spi­rit sa [...]th vers. 8. This is the Day whereof I have spoken, where [ [...]] (It is done) is a firm token of the final Day; as in Revel. 16, 7. at the seventh v [...]al. And Rev. 21.6. ut supra. de Euphraie. Hea­then know that he is the Lord, when he shall be san­ctified before their eyes, It being his own holy names sake (not Israel's) for which he doth these things. Ezek. 36.22, 23.

But time shall then be no longer, Revel, 10. All du­ration being swallowed up in eternity, and no more measuring by Thousand yeers. I will not here discuss the Philosophical quirk of Tempus, aevum, and aeter­nitas, though from thence (I think) was this obje­ction hatch'd, (and this is not the first point in Divi­nity that hath been injur'd, by laying it too close to the Philosophy-Meet-Wand.) Nor shall I need to de­tect the shallowness of that conceit, which foundeth the nature of Time on the motion of the Orbs, as if a yeer were not 52. Weeks though there were no Sun in the firmament, nor an hour the twelfth part of a day, [Page 28]though we knew not how to bound it by the shadow. To side-slip such toyes as these, Let any one judge of this following sense, if it be not cleer and round. The Lord'Tis the Lord (who is here called the Angel that stood on the Sea) as evi­dently appears by his maje­stick descrip­tion verse the first. Christ swears (and his Oath sure is worth the heeding) That upon the expiring of the Time, Times, and half a Time, or the 1260 Dayes, (being the limi­ted cycle of the beast and his contemporals in the Revel.) there shall be noSuitably to Is. 60.22. (speaking of this mystery) I the Lord will hasten it in his time. longer time, but this my­stery shall be fulfil'd, nothing els shall intervene, but the seventh Trumpet shall sound. That I have not miscommented upon this sacred Oath read the sixt and seventh verses together, and try if thou canst find any other meaning. Again, examin the 5, 6, and 7. verses of this Chapter in the Revel. by Dan. 12. and 7. TheAs in the Revel. so in Dan. he that takes this oath is Christ him­self, being [the Man clothed in linnen] of whom see Dan. 10.5, 6. with Rev. 1.23, 14, 15. person in both places standing upon the wa­ters, lifting up his hand to heaven, and swearing by him that liveth for ever, but in holy Daniel particular­ly expressing the Time, Times, and half a Time. Lord! that men with eyes in their heads should stumble in so plain a way, and rather expound this in Daniel of Antiochus Epiphanes (be their account [by Days] never so uneven) than allow it (in its genuine cleer­ness) to afford any light towards so despis'd a truth. One thing I am sure of, that the countre-interpreta­tions to this opinion, are forc'd, hal'd and per dures, but such as run with it facil and natural, it being (without question) an incomparable advantage to the extricating many Knots in the Bible, could we but once conquer that peece of pride (which we know who is so chid for) in esteeming our selves more infallible than the first three hundred yeers.

'Tis often ask't how can these things consist, since the notion of Judgment imports a distribution of Justice according to every ones works, allowing no capacity for conversion? so that if the Jews return be not till our Lord appears in the clouds, how is it that they perish not amongst the enemies of his Kingdom whereof they [Page 29]are the principal? I will return (for answer) the words of that admirable Divine Mr. Mede (a gentle­man certainly of as cleer a brain as ever the world could boast of) I salve it with a supposition of some Nor will it one j [...]t take off from the exactress of the appointed Epocha (viz Christs com­ing to judg­ment) consi­dering how short a space this miracu­lous conver­sion is pro­mis'd to be ef­fected [...]n, Is. 66.8. a place undoubtedly treating of the Jews restitu­tion, verse 20. where also is ment [...]oned the fiery expostu­lation v. 15, 16. New Hea­vens, &c. v. 22. The in­largment of the Gentiles. ver. 19. ut supra, yea and per­haps This ve­ry latitude or latitude in that appearance, as being first to be uttered with some preparation or preludium to the Jewish Nation, before his great and universal appearing to the whole world to judgment. So Cestius Gallus the President of Syria compassed Jerusalem with an Army, by way of anticipation, three yeers before the final and fatal siege by Vespasian, for a warning to the believing Jews to fligh to the mountains of Arabia, according to our Saviours sign given them Luke 21.20. For strength­ning of such a supposition, me thinks I discern in Saint Matthew (the Hebrew Evangelist) c. 24. verse 30. two such appearances intimated, The one in the words, Then shall appear Thesign of the Son of Man, v. 19. And I will send a sign among them— consider it. sign of the Son of man in Heaven, and all the Tribes of the earth shall mourn; (out of Zach. 12. vers. 10, 11, 12.) The other in the words following, And they shall see the Son of man, coming in the clouds of Heaven, with power and great glory (out of Dan. 7.)

But in case this may not satisfie, shall we therefore dare to gainsay some Truths because ourMystery, Mystery. shallow reasons cannot manage them? though truly without some such concession that reverend man pleads for, I dare conclude that Malachy 4, 5, 6. will never be un­derstood while the world stands. Which great and dreadfull day, that burnes like an oven, &c. verse 1. If not the day of judgment, 'twill proove but of little as­sistance to unravell one Text by another. As for the marginal reference, pointing at John the Baptist, theAdmit the Fathers erred concerning the person, and some other circumstances about this Elias, yet might the substance of their opinion be true, for so they err'd in many part culars of the person, quality, and reign of Antichrist, yet for the substance the thing was true. Fathers (if we dare credit them) may deliver [Page 30]us of that scruple, generally inclining that Christs his second coming, (as well as his former) shall be usher'd in by that celestial harbinger, and (probably) the same Elias too, viz. John the Baptist. If so, the margent breeds no repugnancy at al. It any yet had rather construe this chapter of our Lords former coming, I require of him how he dares cad that the Terrible Day of the Lord, burning as an O [...]en, and devouring all the wicked root and branch, vers. 1. which our Saviour himself calls the Accept [...]ble y [...]er of the Lord, that pro­clames general mercy to the Captives, sight to the blind, &c. Luke 4.18, 19, 21. How can that so sweet a day be the same with this so dreadfull, which sweeps a way root and branch, and allowes no quarter to the ungodly? or who will say that the spirituallyRemem­ber the Apo­stles phrase [Led captive by the Devill, &c.]— Captiv'd, and blind, are not (during such captivity) in the state of wickedness, yet, not then confounded, but illuminated? But especially how was it true of the Ho­ly Baptist in his former ministry (which yet Truth it self spake of him) that Elias first comes and restoreth all things, Mark 9.12. The phrase being the same with what Saint Peter useth, Acts 3. Restitution of all things; affixt to the time when he shall be reveal'd from heaven, verse 21? But of that time Saint Paul will satisfie us, 2 Thess. 1.8. that it is when he comes in flaming fire taking vengeance on them that know not God; Surely this very flaming day in Malachie, when the ungodly shallbe as the stubble, and that day as a burning Oven. Lastly, who can possibly understand the Prophecy otherwise, than of Israel's restitution, it being so consonant to the rest of the HolySee Joel Zach, &c. ut supra. Joel 2.31. Great and Ter­rible Day. Note. The glorious promises began to draw out in Christs former coming (the Kingdom, as was before advertis'd, being the same, though the state twofold,) Whence it comes to pass that this Prophecy of 2. Joel, is quoted in Acts 2. of those dayes; to wit, The Mystery beginning to issue forth then: but not to receive full ac­complishment (as to diverse particulars) till this Terrible Day, Ushe [...]d in by the Suns darkness, the Moons turning into blood, &c. all which, the Evangelists them­selves (in the receiv'd opinion of the Church) refer to the time of judgment Truly, this Note, if well observ'd, might cure many the like webs in this contro­versy. Pen-men, [Page 31]who constantly date it on that Terrible Day? Pick a­ny other meaning from the second and third verse, who can; Onely take in the fourth verse, for a Mo­nitor that Israel is here spoken to in propriâ per­sonâ. And for a corollary, See how easily the sixt verse comes up to the same sense. He shall turn (or [...], so Mark 9.12. [...]. so in Acts 3.21. [...]. Quaere, Whe­ther this no­tion, (viz. con­version of the Jews) may not chiefly de­nominate Christs se­cond coming, The time of restitution. restore, see the LXX.) the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers, i.e. He shall bring the refractary and unbelie­ving postery of the Jewish nation, to have the same heart and minde their holy Fathers and Progenitors had, who feared God and beleeved his promises; that so their Fathers might as it were rejoyce in them, and own them for their own children; In plain English, he shall convert them to the faith of that Christ, whom their Fathers hoped in, and looked for. I am now much deceived, unless holy Gabriel interpret it the same way, Luke 1, 16, 17. both in speaking literally of Israel, and in paraphrasing the latter part [And The Hearts of Children to their Fathers,] by [And The disobedient to the Wisedom of the just]. Read the Blessed Angels comment thorow. [He shall go before him in the spirit and power of Elias, to turn (or restore) the hearts of the Fathers to the Children, and the diso­bedient to the wisdom of the Just, to make ready a people prepared for the Lord; to wit, he shall reduce the disobedient off-spring who now kick at Christ, to the wisdom and piety of the most zealous of their Fa­thers, &c. This (by the way) is most sure, that the Gentiles in Christs former coming had gain'd little by this promise, in being effected upon them, namely [re­storing the hearts of the fathers to the children,] their Ancestry being all Pagan.

As to the main difficultie of the Apocalyptical [Page 32] Gog and Magog, swarming, and perishing at the end of the 1000. years, I commend every sober Reader to the learned discourse of the worthy Mr. Mead, whose judgment about it was exceeding solid, and vertuously modest, (as truly in all his tenets) and so powerfully convincing, that no worse man than Dr. Twisse ad­mir'd his discovery; Be onely thus far advertis'd, that Gog and Magog in the Revelation, are very far dif­ferent from those in Ezek. cap. 39. the one namely, to be destroy'd at the beginning, the other at the end of that renowned chiliad; So hath it pleas'd his wis­dome, with two fiery conquests to begin and end that Terrible Day. The Dawning whereof, or begin­ning of the Millennium is attended with the first re­surrection, and the morning-judgment on the then-appearing enemies of his Kingdom; the evening, shut up with the universal resurrection, and the final perdition of the latter Gog and Magog, with the cast­ing of Satan into his everlasting dungeon.

There's none I hope will so distrust Gods provi­dence, as to question the means of deliverance from the wrathfull flames of that day. How easy is it for the God we serve to send forth fire with a limited commission? The guard of Angels upon the elect (Matth. 24.31.) is neither weak nor subject to o­versight. The God of the Christians can secure us (if he please) without sindging in the midst of the furnace, Dan. 3.27. Or peradventure the objects of that fury shall be separated within the appointed lists of vengeance. Who can say, but that Holy Joel's valley of * Jehos [...]phat, Chap. 3.12. and St. John'sQuaere, if the valley be not S. Johns Armag. Ar­mageddon, Rev. 16.16. may intimate some such thing? And why may not St. Pauls catching up in the clouds, and meeting our Saviour in the air, point at some miraculous rescue from that burning oven? It may not perchance work much upon any, to hear that the Jews can produce aFrom Rabbi Elias. tradition to this [Page 33]purpose, farr Elder than the dayes of our Saviour, though of this I am certain, that the Apostles in their writings alluded to divers passages for which there is no other Testimony extant in the earth save Jewish traditions. 'Twill (I dare say) pose the concordance to find where the Arch-Angel disputed with the Devill about the body of Moses, vers. 9. of S. Jude. And who could be angry with me if I should tell him the Apostle seems to speak wide enough from their sense that presume this catching up to be our immediate transport to heaven? He expresseth him­self (me thinks) warily enough to avoyd that mis­take, by Cloudes, and Air, lest (possibly) we might imagine Heaven to be meant, whereas we meet with many other places where this caution is not so curi­ously prompted, e. g. The fowles of heaven or of the air indifferently, for in the Hebrew notion the air is comprehended under the name of Heaven, but here (though the hebraism would have allow'd it) no mention of heaven, but clouds and air. Consi­der well the context 1 Thess. 4.14. Those that sleep in Jesus will God bring with him, not carry with him. Does not [Bring with him] imply the immedi­ate stage (after the fiery vengeance) to be the earth, not heaven? Again, Those that sleep in Jesus, not all the dead, will God bring with him, So v. 16. The dead in Christ shall rise first; What think you of the first and second resurrection, most exactly parallel to 1 Cor. 15.23, 24. Of an order in the resurrection, Christ the first fruits, afterwards, they that are Christ's at his coming; not all the dead at Christ's coming, but they that are Christ's; remember that;If any one tax me for ren­dring it [Af­terwards] I demand why our Translation turn'd the former word so, the two words being of the very same cognation and extent, the one [...], the other [...]. some I perswade my self will tax them of partiality here and not me; The truth is, they observ'd the former had allow'd a great latitude betwixt Christ the first fruits and those at his coming, viz, 1654. years (now) besides what may be. And lest the Millenaries should catch hold on this handle, and require, Why may not the latter also afford the extent they plead for betwixt the [...]wo re­surrections, being words of equal force aad mean [...]ng, (differing no way, but one made of the other) To av [...]id this rock, they Englisht the first, Afterwa [...]d, (implying the respit of above 1600. years) but the second, Then, as if (for­sooth) it had been [...], intimating an immediate prosecution of the same acti­on, whereas 'Tis in the Greek not [...] and [...], but [...] and [...]. Truly, this is somewhat, but I would to God this had been all the foull play Translations had offer'd to this opinion. I shall make thee start in the next Chapter, Reader. Afterwards [Page 34]comes the end, the universal resurrection, &c. How close to this runs Rev. 20.4.5. and who might not mar­veil, if the sense were divers? If now universal tra­dition through the whole Church of the Jews, and the constant doctrine in the first three centuries of Christians, (acknowledg'd by the Adversaries) foun­ded on so harmonious concordance of old and new Testament, be not sufficient to vindicate a truth a­gainst the scoffings of flesh and blood, objecting car­nally, to what is deliver'd for a Mystery, I know not what can. The Lord open our Eyes.

THat the foremention'd Beatitude is to be per­form'd on earth, will (I think) scarcely be doub­ted by reasonable men, for most certainly, the 60: Chap. of Js. all over, and the 65. from the 17. v. to the end (to which two, the 21. Chap. of the Rev. is in many verses adaequate) can no way be satisfied but on earth, and 'tis as cleer that the rest of the pro­phets hold an even proportion with those two Chap­ters. That all this blisse takes rise at the Blessed Jesus's [Page 35]coming to judgement in fire and vengeance, (for I desire to be understood without any amphibology) I am at present strongly perswaded that the second Chapter makes good. The onely demand that can remain is this, How for all this can Christs personal reign be asserted? To which I first retort thus, if such an incomparable mystery (to receive atchieve­ment on earth) must enter at his next coming, how well can it be avoyded? it being m [...]st irrefragable that the Jews restauration, and the Gentiles fullness, neither was ever, or can be imagin'd a beauty of a dayes term, but a continu'd state of some very consi­derable permanence; and if no more but this be gran­ted, 'twill proove a good step to the Tenet, it being (I doubt not) more than ever the Adversaries expect­ed to find proof. But that's not all. See Jer. 23.5, 6. — The Lord our righteousness shall execute judge­ment and justice on the earth. If on the earth be not English, I have no more to say. The prophecy isAs hath been suffici­ently proov'd. certainly yet unfulfill'd, * vide supra; weigh the verses following. Look Ezek. 34.23, 24. I the Lord have spoken it, may help to asswage incredulity. See Ezek. 37.24, 25. To this purpose is Zach. 6.12. Where the Righteous branch must build the temple, (and in a prophecy for certain to be verified on earth v. 15.) So Zach. 14.16. where the King, the Lord of Hostes, is to be worshipt at Jerusalem. I am sensible enough how these places are commonly frustrated, by answer­ing, that they may all be made good though Christ a­bide in heaven. I yield so too, they might and would be true if that onely were the meaning. But then remember, that theAt the former Chap. prooves. fulfilling is to be at his coming, at what time that admirable Prophecy (a­mongst the rest) is to be completed, Js. 54.5. Where Jerusalems maker becomes her husband, in most admirable harmony to Rev. 21.2. Js. 62.4, 5. As also that other Rev. 21.3. The Tabernacle [Page 36]of God is with men, and shall dwell with them, it being formerly averr'd and cleer'd, that by Tabernacle is meant the humane nature of Christ: I would fain be satisfied what other sense can amount from these sayings? If the humane nature's being and dwelling with men (which Ezek. also praedicted c. 37.) an [...] Christ in his body exercising righteousness and execu­ting justice in theJer. 33.15. land, (and this in such a state which can not possibly be Momentary, to wit, the conversion of the Jews, &c.) require not a meaning and performance in this world, we must despair of any assurance in expounding scripture. 'Tis very re­markable (in passing) that St. Paul interprets this particular prophecy of Js. 54. (which yet I perswade me, will not be imagin'd accomplishable any where than on earth, See v. 3.) to the New Jerusalem that is above. Galat. 4.27. How think you, is not this the very same Jerusalem, which S. John tells us (at the appointed time) comes down from God out of Heaven? Which hath been before proov'd to be the mystery describ'd by the Prophets, of Jews and Gentiles, &c.

From the new Testament, view Rev. 11.15. The Kingdoms of this World, &c. Sure, This world is Eng­lish. For the earth, doubtlesse, and this lower world, shall be the scene of some most eminent transaction, meant by Christs kingdom; Howbeit it was never imagin'd by any but base, carnal, and ignoble tem­pers, to be lesse thanRev. 21.27. Js. 60.21: All righteous. spiritual, and of quite another mode than the fashion of this world; which considera­tion alone, I am deceiv'd if it doe not fully extricate those words of our blessed Saviour, which some have made use of for their cheif argument against this apprehension, John 18.36. My kingdom is not [...] see Joh. 15.19. Where the knot is unti'de in S. Johns own phrase [ye are not the World] viz. not word­ly. of this world: 'Tis not said (in) but (of) viz. not af­ter the manner of worldly pompe, or administration, not of the same notion with what flesh and blood [Page 37]suggests. or our shallow capacities are wont to ap­prehend, briefly (as himself expresseth it) not from hence, but out of Heaven from God, Rev. 21.2. and every way a Heavenly glory, though on earth.

Mean what it will, (for I never incourag'd to too much boldness in this mysterious abyss) 'Tis certain we find (Rev. Vid. 2 Tim. 4.1. The final glo­ry in heaven is (surely) the Fathers throne, 1 Cor. 15.24.28. Ergo the sons throne must mean some­what els. Nor yet can it be meant of his present Kingdom whereby he rules in our Hearts (in our mortal state) being pro­pounded as a subsequent re­ward, and not as a present fruition, for we are but viato­res yet; not vi­ctores—To him that over­cometh will I give, &c. 3.21.) a distinct throne appropriated to Christ from that which belongs to his Father. I will not multiply Texts till I have gain'd some footing, at what time some I dare say will wonder to see what (otherwise inextricable) problemes this clue may dis­intangle. Take one other, which if well understood speaks so home, that it can never be avoided by any that understands the Greek. Hebr. 1.6. [...] — [...]. Our Translators (to avoid this proof) do strangely transpose [Again] contrary to the order of the Greek, that it may have reference to [he saith,] by way of a new quotation, and not to [bringeth,] But how disingenuously, let any judge. Besides, while by such a transposition they indeavour to refer the meaning of the passage to Christs former coming, do not they diametrically struggle against St. Paul, who determineth his meaning to his next coming Heb. 2.5? and that in the same word too, [ [...],] which all that understand the Greek know to signify most properly, strictly and unavoidably [The Earth,] It be­ing a participle of the feminine gender, us'd in single, supposing [...] to be understood, e. g. [...], The in­habited Earth. Read then the Text according to the original, and judge. [And when he The orig. [...] hath the signification of the future tense, being the second aorist of the subjunctive Mood, besides, 'tis joyn'd with [...], Again], so that: [...]] ought (in strictness) to be renderd [And when he shall bring again, &c.] bringeth again the first begotten upon the earth he saith, &c.] But Lord! what pains some men will take to fool them­selves out of truth! One thing may not be pretermit­ted, [Page 38]that the text (as indeed the whole context) im­plies some very glorious matter, which (if S. Paul may be allow'd the Judge of his own sense) is deter­min'd toBy turning it The World to come they would seem to mean the Kingdom of glory, but we shall find that the world in that sense is always [...], and [...]. but no where in all the Bible [...]. [...], The Earth to Come. What difference now between Saint Pauls state of the earth to come, and S. Peters new earth?

BUt to what purpose is all this? May we not be sav'd without the knowledge of it? Yes, I doubt not, or els, God help! But in the first place, 'Tis I am sure no great blessing to stand in the number of such as S. Peter brands for Scoffers, nor certainly any small exemption to be deliverd from that rable. Second­ly, if it were propos'd so many thousand yeers agoe as a matter of so rich-consolation to the hearers at that di­stance, it assuredly cannot want its Treasures of felici­ty, (if well examin'd) to us who in all likelyhood live just on the borders of so great a mutation; I am sure much neerer than the ancient Jews. Thirdly it would take off a great stumbling-block, and hindrance to con­version, from the poor mistaken Jew, who (being for­tified with so universal tradition of Ancestry) upon this stock, both hates and scorns us; And count we it a small thing to be instrumental in so great a work towards Israel? for whom the Dearest Jesus hathSee the 137. Psal. and the 13. and 14. ch. of Is. all over. yet so yerning bowells that he will bless them that bless her? Numb. 24.9. What though the plenteous vin­tage of their return be not expected till our Lords com­ing, yet think we not that some few clusters of grapes would be an acceptable offering unto our Lord? How [Page 39]ardently might it affect the despised Hebrew to spie the gracefull portray of his hopes in our New Testament? How could his heart persist so irrationally obstinate, as not straitway to yield our Jesus to be their Messiah, did but our Commentators dandle their rugged soules by the gentle parallels of our Testament with theirs, and Kindly point from Revel. 1.7. to Zach. 12.10? By which festque they might soon discern that this is He, whom they once so barbarously pierc'd, and for whom (atThe Jews to this day ex­pect not the Messiah be­fore the day of Judgment. ut supra. his next coming) they shall mourn with so deep compunction. But while they observe us to di­stort the Scriptures (in avoidance of this opinion) by rough and unnatural expositions, ingrossing all toBy our Gloss of Gospel-times, &c. ut supra. our selves, and defrauding their expectations of such pro­mises, in which I dare say they have the better half: they are scandaliz'd at our partiality, deride our gid­diness, and grow confirm'd in their infidelity. Fourth­ly, it were the way to avoid almost every heresy that now reigns, since there can scarce one be nam'd, which hath not been built upon the mistaken grounds of this opinion. Thus Vavasor Powel Imps his fa­ction upon this stock, counting the Kingdom of the Saints to be erected in his tribe. The Anabaptists in Germany (and the Levellers, their offspring, here,) pleaded that they were the Saints that must inherit the earth. Nay, it is wonderfull, that Popery, and ma­ny othere. g. The Quakers, so numerous a­mong us. abominations crept in by the oversight of this tenet. Lastly, It opens an easy possibility for the interpretation of many knotty perplexities in Scripture, about which the weakness of some, the countrestrifes of many, and the uncertainty of all, make our Com­mentators ridiculous, and our Religon subject to con­tempt. I could name divers, (and hope to do so in an after-treatise) But now I aim at briefness.

THat the Messiah was expected by the Jews in the age our Saviour was born, is so cleer, that it needs no proof, Daniels Chap. 9.24, 25. WEEKS had so daded them to the very time; From hence arose their swelling hopes that the Kingdom of God should immediatly ap­pear, S. Luke 19.11. Which apprehension, to as ma­ny as understood it'Tis always the same King­dom, though under a two-fold state as a­bove shewed from Dan. 2. &c. rightly, the Holy Spirit never taxeth, but backs it with a gracious elogie, S. Mark 15.43. Luke 23.51. Luke 2.25.37.38. But ahlas! the traditions of the Elders had interlac'd it with so manyAbout that time All the East (as Taci­tus informs us) expected a King to rule over the whole world. secular appertenancies, and exter­nal pageantryes, that the subtil Dragon by this ad­vantage dazzeld their fancyes with the glaring splen­dour of their mistaken, and falsly pitched pomp, whereby the eyes of that unhappy age, now (God wot,) made dim by such spangling flashes, quite over­lookt the meaner obscuritie of his former coming, through their ill-manag'd conceptions of that mis-re­presented glory. Upon this mistake they proceeded, (John 6.) being convinc'd by the miraculous enter­tainment, that he was that Prophet in whom these glorious promises (misinterpreted by them) were to find accomplishment, to make him a King. verse 14, 15. Thus in a word they oversaw thatRev. 22.16. morning-star, because their abused minds had not learnt to look for him in that duskie cloud of his first appearance, nor rightly to distinguish of his two-fold coming, whereas the passages for both, through the whole Scriptures, were so cleer and pregnant, that it had been impossible [Page 41]for any Sophister below the Devill to have frustrated their perspicuity; nor he (I think) by any weaker shade than the power of darkness.

'Twas a feat of the same hand that juggl'd Anti­christ into the world; for this most lovely beauty within some while contracted so much soyl (through the odious defilements of unworthy minds) that by zealous Eusebius's dayes many conscientious professors chose rather to gainsay the authority of theEuseb. was one of those zelotical An­tichiliasts, and did his best to undermine the Rev. o strange! Apoca­lyps it self, than afford enterteinment to what they con­ceiv'd so ridiculous a vanity. The Devill could wish for no greater averseness than to become so shie, as ra­ther to deny Scripture than embrace a truth! About those times the accursed Julian must needs inquire of Apollo's Oracle concerning his Persian War, where the cunning Devill turns sullen, and would not be flat­terd by his many Sacrifices to the favour of an answer, At last his Coyness (being sollicited Why so mute) was courted forsooth into this sly return, that the corps (I wis) of Babylas the Martyr (buried neer his temple in Daphne) stopped his wind-pipe. Babylas is forth­with (at the Emperours appointment) dislodg'd by the Christians, (when without doubt reliques of so apparent an efficacy were covetously snatch'd at by the remoovers) so that a conceit was quick­ly sprung, that other Martyrs bones might be found upon triall as terrible to the Devill as those of Ba­bylas, which was no sooner essayd, but expe­rience presently verifi'd it with improvement, and all the world so rung with wonders done by Martyrs, that even holy men were at length surprised, and carried away with the power of delusion; No more need now of questioning theWonder not Reader, that the op­posers of this truth, should anciently challenge the Revel. for this Mysterie is so closely interwoven with that sac [...]ed Book; that it is impossible for rational and impartial men to re­tein the one and reject the other. See Revel. 10.7. chap. 11.15. chap. 20.4. [...] 21. all over, paralleld with Prop. &c. Revelation; Nay, but shake [Page 42]hands and be friends rather, for Heaven hath resolv'd the controversie—Thus divers ran a gadding after the Dragons lure, and shortly fell to such expositions of Revel. 20.4. (about the Martyrs reigne) as might seem to establish Saint-worship cum privilegio, and authorize suchThe main and funda­mental error of Antichrist, is spiritual fornication, or plurality of objects in divine worship, for this cause is it said, The Whore of Babylon, not, the Lyar, Mu [...]dress, or Tyrant of Baby­lon; so that the riste of Saint-worsh [...]p is certa [...]nly the Epocha of Antichrist. But thou wilt marvail Reader how th s abomination surpriz'd (in a manner) the whole Christ [...]an world shortly after the time of Julian, this cheat (no doubt) prooving an unimaginable snare to the inadvertent Christians. invocations upon the avouchment of providence it self, v. supra.

IN the first place it is most certain that there is a li­mited time, cleerly exprest in the Revelation, upon the expiring whereof hath past an oath fromThat it is the Lord that swears, and this the mea­sure of time, upon which the Oath is pitch'd, See a­bove, from Holy Dan. cap. 12.7. Where is plainly men­tion'd (in the Oath) Time, Times, and half a Time. Besides, 'tis the bound of Antichrist, (viz. the Beast, cap. 13.5.) whose destruction we know to be at the day of Judgment. 2 Thessal. 2.8. ut supra. Christ himself, that time shall be no longer, Revel. 10.6. This limit is declar'd to be 42. months, Revel. 13.5. or 1260. dayes, chap. 11.3. chap. 12.6. or a Time, Times and half a time, ch. 12.14. being all but the various expressions of the same Measure (viz. of the Beast, and his coaetaneans,) So many dayes making exactly 42. months, and those months amounting justly to Time, times, and an half, to wit, three yeers and a half. If now the spirit hath also determin'd whether [Page 43]this period be meant literally for 3. single yeers and a half, and manifestly propounded where the account shall begin, we can not sure be so irrational but to conclude this to be an incomparable act of favour in our Lord (to afford his Church so sweet aThus was he pleas'd to deal with his people concer­ning his first coming, Dan. 9.24, 25. as also about the de­struction of Jerusalem, Luke 21.20. being two pas­sages of as high concernment as could possi­bly be commu­nicated to the Church. warning, and incouragement to vigi [...]ancy) and a most rude ne­glect in our selves if we despise so great salvation: But (really) both these doubts are explain'd, (and therefore Reader, trust our Blessed Jesus on his Word, for the Apocalyps, (as thou shalt see ere I conclude) unties all the objections to the contrary.) The former, about the understanding of the Dayes, is apparently disco­verd to beThey must needs imply some defini­tive time, the Scripture using no num­ber indefinite­ly but those which the use of speech hath made such, as, 1.10.1000. But mixt and comp [...]und numbers as these are, 3½.42.1260. are neither in the Hebrew, nor (perhaps) in any other Language used indefinite y. If then a definite limit be here implyed, it m [...]st needs be ei­ther Historical or Prophetical. Nay, that thou mayst be confident that Day is ta­ken here fo [...] Yeer, I may chance hereafter to advert [...]se thee of a most wondrous p ediction, once given out upon this very ground in the Rev. which proved ac­cordingly to the very day. Prophetical, (namely Dayes for Yeers) cap. 11. It being the space of the Witnesses prophecy­ing in sackcloth, verse 3. who must lie dead three dayes and a half, verse 9. and after that flourish again, verse 11. Now if the three days and a half of their lying dead cannot possibly be understood historically, [for three single days] (for how can the Inhabitants of one side of the earth send gratulatory Messages to the other, by way of insulting over the dead Prophets, in three bare dayes and a half? verse 10.) No more can the 1260. dayes of their mourning: for as much as they are all parts of the same story, and must necessarily be taken in the same sense. Ergo, Day for Yeer.

The latter, of the Ep cha from whence the Lord will have this number reckond seemes full as evident, ch. 12. The womans a bode in the Wisderness (whither she fled from the Dragon) is but these 1260. dayes v. 6. [Page 44]If then it be reveal'd, when first she flew thither, the intent of such a mercy was (assuredly) for his people to reckon from; Come now and see the goodness of our God v. 13, 14. And WHEN the Dragon saw that he was cast unto the earth, He persecuted the woman-And to the woman were given two wings of a great Eagle that she might fligh into the wilderness; Tell me, is not here a plain [WHEN] from which thou ought'st to count? Doth the [...]ight of History cleer [...]y make appear when the D [...]gon was finally cast down, that is, when heathenism receiv'd so remarkab [...]e a blow, that it ne­ver after that made head any more in the Roman Empire? a moment so eminent that after it their never succeeded a PaganThe Dra­gon was cast down from Heaven, verse 8. i. e. from the soveraign­ty and top of dominion, which he in­joyd during the time the Emperours were heathens, &c. Emperor?This must needs be the genuine expo­sition of de­throning the Dragon, for if Michael be the champion of the Church, Dan. 12.1. The Dragon (that fights against him) must needs be the Chieftain of Heathenism. Ethnicism ne­ver after publickly maintain'd, nor any open attempt ever made for restoring it again? If all this be legible (in great letters) to as many as will take the pains to look into Ecclesiastical story, wilt thou still persist in doubtfulness about what time the Dragon was thrown down? Nay, has providence so strengthned our assu­rance, by a collateral confirmation, thatThe very words of the Historian run thus, Theodos. contracted his sickness soon after his return from the battail against Eugenius, and dyed, &c. scarce was this noble victory accomplisht, but the great Eagle was manifestly displayd in her two wings by which the Woman fled, and must all this passe for casualtie? for the very next yeer, good Theodosius (under whom this renowned battle was fought) was call'd for by our Lord, of whom the Historians (never dreaming, in that, I dare say, of the Apocalyps) make this express, and signal animadversion, that He remarkably by his Testament divided the Empire (the ensigne whereof was the Eagle, as every School-boy hath heard) be­tween his two sons Arcadius and Honorius, assigning to one the Empire of the East, to the other of the West; [Page 45]Say Reader, were not here given the two wingsFrom this time of par­ting the Em­pire between two Caesars, East, and West, it constantly remain'd so di­v [...]ded, to the very ruine of the Empire, whereas the Div [...]sion by Constantin was quickly made up again; And 'tis remar­kable that Constantin left it to three sons, but Theod. to two only; two Wings, &c. of the great Eagle? Consider it. But I will relate thee the story more distinctly, with the very observable cir­cumstances attending it, in the very words (for the most part) of sober and godly Mr. Simson.

About the year 394. Eugenius (that fierce Cham­pion for the Dragon, and one that threatned to be ano­ther Julian) came with his Chieftain Arbogastus, at the head of an exceeding formidable Army against Theodosius the great, upon the bate quarrell of Reli­gion, and the very design of restoring Ethnicism, brief­ly, the two Armies ingage, The battail went hardly with the Christians at the beginning, but Theodosius had his recourse to God by prayer, and the Lord sent a mighty tempest of O Nimium dilecte Deo! cui fundit ab an­tris Aeolus ar­matas hyemes, cui malitat aether, Et con­jurati veniunt ad classica ven­ti. Claudian. of this mira­culous con­quest. winde, which blew so vehement­ly in the face of Eugenius his Army, that their darts were turned back by the violence of the wind in their own faces. The Tyrant Eugenius fell down at the feet of Theodosius to beg pardon, but the Souldiers pursu'a him so straitly, that they slew him at the Emperours feet. Arbogastus fled, and, being out of all hope of safety, slew himself.

How thinkst thou (Reader)? Is it altogether im­probable that this should be the date of the Dragons downfall? Could providence have us'd a more oppor­tune festque, to point at a conquest over the Devill, than by the suggestion of a tempest? Whereby the Prince of the Air might seem vanquish'd in his own dominions, and by his own weapon too (a tempest.) Where should Angells skirmish (Revel. 12.7.) but in the Air? And if St. John's words [Howbeit, Daniel's Text may seem to imply some such manner of conflictati­on amongst Angels, to­wards the managing of sublunary affaires. Dan 10.20. This will all grant, that the works of divine providence, and government, are executed by Angels. War in Hea­ven] may chance not to intimate some such thing, (though in the Hebrew notion the Air (as I said) is comprehended under the name of Heaven,) yet what hinders but we may be prompted to make reflections [Page 46]upon them by so transcendent (and significant) a cir­cumstance as this of a tempest? Besides, may not the consideration of Theodosius's praying hint some such divine matter to thee? Thou ha'st heard, I dare swear, (I would thou had'st alwayes rememberd as well) that t'as been a rul'd case in the Church, time out of mind, Preces & Lachrymae, &c. No other weapons are al­low'd us (in the contest of Religion) but those; while Theodosius contended by armes, the Devill was too hard for him, the Christians were sore put to't. 'Twas not the proper artillery for Religion. But so soon as the hand drops the sword, and is lifted up, Holy Mi­chael's partie carryes it cleer? No sooner is this Ange­lical Ammunition recurr'd to, (Prayer's a Winged Weapon) but the Adversary's darts recoyl upon his own pate, and the Dragon maul'd by a tempest. If this therefore should be the passage at which the B. Spirit here aimes, (and prayer speaks as fair for Mi­chael, as the tempest pointingly to the Dragon,) then I am sure can it not be farr to our journies end (how­ever) thou canst not but take notice of some admi­rable exactness (mean what it will) that about the same pitch of time the Empire should be divided too; Theodosius, (lest too wide a latitude might render the rest doubtfull) sickning and dyingviz. About the beginning of Anno Dom. 395. to which if we ad 1260, it guides down to about 1655. I determin nothing, but barely present it thee Reader as the duty of my charity, Though other mens principles (as well as these) have leveld at 55 or 56, or some time thereabouts. The Judge (for certain) is at the doo [...]. The Lord make us watchfull. Though I am no great favourer of Modern Revelations, yet I cannot but account it the offering of my Charity to advertise thee of that memorable passage of Mr. William Sedgwick, being a Minister of sober and very conscien­tious account, who Anno Dom. 1646. at his devotions, receiv'd a voice (with an appearance) to this sense, Go, tell thy fellow-brethren that yet ten days and the Day of the Lord shall be. 'Tis well known, he was faithfull to the Com­mand, and misunderstanding the import of the Time imagin'd it to signifie ten natural days. But he was not the first that might receive divine messages and not understand them. I heard (saith Daniel) but I understood not. chap. 12.8. This I am certain: He was carried on with so extraordinary a power, that ex­ceeding grave, rational, and Holy men can bear witness for him, how in most places he came, he overthrew all the strong holds to the contrary. London and that part of the Kingdom know him by the moe-name of Dooms-day-Sedgwick. But consider it Reader, for it suits very marvailously with the period of the Apo­calyps. And remember our Chronologers compute the distance from the first Adam to the flood about the same space that the Revelation seems to allow from the second to Adam the fire. shortly after his [Page 47]return from this battail, say's Mr. Symson, who, (I dare cleer the man) never thought of the Apocalyps in speaking it. This sacred Book affords many other mar­vailous characters of the same importance, all concen­tring in the foresaid date of Theodosius's death; as, the first Trumpet, the arising of the Beast out of the Sea, (applyable to Alaricus's stormy invasion that very yeer) The first trampling the outer Court by Gentili­zing Christians, (for seriously popery is no better than Christned-Paganism) and the appearance of the two horned fals Prophet, for the emergency whereof about this very time you would wonder to hear what might be produc'd, but my design at present allowes it not, but hereafter may. I will therefore shut up all with these following Quaeries.

First, Whether the slaughter of the Witnesses, Rev. 11.7. might not be intended by our gracious Lord for a sign to his Church of the 1260. dayes of their mour­ning, (verse 3.) and the contemporals, to be then drawing to an end, when we should see that more than ordinary contempt, and desolation upon the Prophets? and for this regard chiefly (not so much (happily) for the grievousness) might it obtein a singular remem­brance and description,Peradven­ture if this in­stance of Saint Luke, and Da­niels weeks be well observ'd, it may seem to be the method of our Lords gracious dealing with his servants to be so indulgent to their frail­ties a to allow them predictive warnings of his suture intendments, to serve as sweet incitements to their watchfulness, and incouraging-advantages to their diligence. even as the invironing of Jerusalem by the Army of Cestius Gallus, about three yeers before the fatal siege by Titus, was foretold by our Saviour as a warning, that the desolation thereof drew neer, Luke 21.20.

Secondly, Whether this present calamity, and un­matchable conculcation of Protestantism, (for that, (es­pecially the ministry,) must needs be the attestation of Gods truth, if the Papacy be the beast,) Sound not as a comment on Revel. 11.7. considering how visible it is to every eye, that the beast which ascends from the bottomless pit, (i. e. the same beast we are wont to expound Antichrist, Revel. 17.8.) is the contri­ver and actor of our ruin, as appears by his Legion of Jesuits and other emissaries swarming amongst us, transforming themselves often into illiterate (butInquire (Reader) of what is repor­ted of the be­yond-Sea-Se­m [...]naries, that the Students are accustom'd (for their re­creation at lusory houres) to addict themselves to some manufa­cture or other, whereby they become profi­cients not on­ly in literal, but mechanick knowledge too; what ever thou thinkst on't, truly it seemes no less to me than a head-form po­licy of the Dragon; for by this opportunity they issue out among the reformed Churches, some for g [...]fted Shoomakers, others, for inspir'd Weavers, &c. to the under­mining of our Reformation. gifted) Enthusiasts, otherwhile into desperate Arians, yea and sometimes (doubtless) into Anabaptists, Qua­kers, and Converted Jews (as that late famous Impo­stor at Hull,) striking by all means possible at the ve­ry root and life of our Religion, everting (to their power) the principles of our holy faith, distracting us into infinity of schismes, and varieties of opinion; and (upon all oportunities) insulting over our weaker Ca­techumeni; Where's now your Protestant Church? Can there any six of your Ministers be produc'd that consent (universally) in one belief? nay can ye pro­duce any ministers at all? Have not your selves confest, (and often struggled in the Controversie)What ever excuse may be found in this matter for other Reformed Churches (who are wont to plead necessity) can no way (as I see) relieve the Presbyterians of England, where Episcopacy, was wilfully, in­confiderately, abominably, (and well if not sacrilegiously) rejected by them. No Bi­shops, no Ministery, Episcopacy being the known and onely Door through all ages by which ministers were initiated into their function, &c. In plain termes this last blow stabs us to the heart, the truth being a gran­ted one, and made good by those two admirable Lights D. Hammond and D. Taylor, against all the Presbyte­rians in Christendom. Judge now whether the Prote­stant-Prophets [Page 49]be notMistake not all the time in which the Prophets lay with dying pangs upon them (for that's far more than three dayes ½) for that for which they lye dead, But happily I may hereafter acquaint thee with such a moment of their fatal blow, (after which there appear'd no more hope for them in the world) that may seem very probable to thee; From that time might'st thou call them stark dead, all hopes being then cut off; whereas while any hope lasted thou could'st not say were Dead. dead, which cannot (at pre­sent) propagate their likeness.

Thirdly, would it not be consider'd whether the sundry pressing importunements to read this Book (be­ing far more than to any book in the Bible) may not import that the contents of this letter do after some pe­culiar manner concern the sons of men, in respect of those advantaging discoveries, and most indulgent communications of our masters pleasure, through all the ages of the Church? the Christian and pious ob­servation whereof may fortifie our resolutions against all the black accidents we meet with in our pilgrimage; (being no other than what our Lord hath given us no­tice to expect in their appointed series;) and constant­ly solicit us to a prudent watchfulness, and hold us to our continual guard (against any possible surprizall in our times) down to the great and dreadful appearance of our Dearest Lord. Examin this thing well (as thou lov'st thy soul) Good Reader, and try if it be a fan­cy of my own. See, if the proeme to this sacred peece imply not what I speak. Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things that are written therein, for q. d. From this time henceforth the Words of this Prophecy declare the rank of events in their order, therefore, Blessed is he that readeth, &c. the time is at hand. How often is inculcated (in the se­cond and third Chapters) that memorable Epiphonema? [He that hath an ear to hear let him hear what the Spirit saith to the Churches] even seven times, (the number of the Churches, all concern'd in it) at the end of each Epistle. What less can'st thou make of Revel. 4.1. Come up hither, and I will shew thee the things [Page 50]which shall be hereafter? That sure must needs be a ve­ry distrustfull Soul which accounts not this invitation to extend farther than barely to S. John. Or, suppose, no farther, yet was not all Scripture given for instructi­on? Such winning compeliations we find from the mouth every of the four proclaming [...] not [...]. creatures (chap. 6.)Our sweet Saviours own inviting lan­guage John 1.39. Come and see; And that none may at any time think himself unconcern'd, look Revol. 13.9. If any man have an ear to hear let him hear. After all this, begin to think with thy self, whether it may not be one of theQuaere it be not the Devils me­thod of falla­cy, to cast some veil of pre­judice upon such Scrip­tures as con­tein the most advantagious discoveries to the Church? The place is now well known (thanks to that Oracle Mr. Mede, no other man, I think, ever discerning it) viz. Is. 9.1.2. by muddying whereof, he struck the chief stroke to the Jewes overseeing the Messiah, which had they cleerly understood, it had led them down most infallibly to expect his chiefest conversation and ministery in Galilee. Whereas their want of intelli­gence in this passage of Is. turn'd it into their chiefest snare, wanting (as they mispresum'd) divine warrant for his abode there, so that it became their stum­bling-block, Doth any Prophet arise out of Galilee? Nay, and that to good Na­thaniel himself, John 1.46. Doth any good thing come out of Nazareth? being a City of Galilee. For so gross a mist had the Deceiver thrown on that Text (and consequently so aliene an interpretation) that S. Matth. being carried by the Ho­ly Spirit to refer (for this purpose) to that place, was fain to leave out the Devils trumpery with which the Septuagint was choak'd in the Evangelists dayes, and so still remains; compare, Matth. 4.15. with Is. 9.1. Devills principal stratagems, to deterr the Christians (as we usually see) from venturing on this book, and to represent it as a sort of high presump­tion, so much as to take a Text from it, being drest all over in riddles. 'Tis true indeed our Lord is pleas'd to speak there in prophetical Schemes and Allegories, which ('tis probable) were once no less familiar and usual to the Nations of the Orient, than our Poetical Schemes and Pictures are to us at this day. This is most certain, that a wary observing the Prophetical language, and emblematical manner of speakings in the Old Testament, is a most unconceivable advantage to the dilucidation of these visions, whereby it may seem that such types as those were Anciently very fre­quent, and of easy apprehension to theSuch Symbolical speech we find in Indian, Azyptian, and Persian monuments still extant among us. Eastern [Page 51]Countryes; Nay, who can say but the primitive times had Apostolical expositions (commended to choicer hands) to untie the more reserv'd perplexities of Scripture? One thing I can tell thee, that many wise men have conceiv'd Saint Paul's words to Tim. 2. epist. 1. chap. 14. verse, of the good depositum com­mitted to him, to imply some such matter. Then tell me seriously, shall we therefore neglect our Lords most deer and sweet letter (and one of so much admirable and useful importance to our selves) because he hath veild it with such a dialect as may prove an instigation to our industry? And why wilt thou so wrong our ma­ster as to intitle upon him a message of his commands to us, which yet can no possible way be in our times understood; especially after so familiar a key as he hath been pleas'd to afford us (Revel. 17) by which if well regarded, and us'd to the best advantage, we may (in a good measure) open the rest of the secret? Which Ch. whoever shall answer to be also allegorical, must give me leave to tell him that he appeares little better than a mad man (if not a blasphemer of our Lord) who will venture to say, when the Angel undertakes the part of an interpreter, verse 7. that such words also are Enigmatical. If to tell the mystery, be not to speak in plain termes, and make a darker matter cleer, we must never expect to understand English while we breath. Again, what possible use could there be of that di­vine outcry, Revel, 18.4. Come out of her (i. e. Baby­lon) O my people, (which yet none can deny to be an infinit favour) if it could in no wise be learnt where that Babylon should be? O therefore take we heed (Deer Reader) lest we injure the sweet ingenuity of the Lamb who was slayn, and hath open'd that sealed Book for our sake, Revel. 5.9.If open, then sure to be read. who therefore holds it forth to us, no longer in a sealed, but an'Tis Christ that holds the Book, being the Angell on the Sea, &c. ut supra ex Dan. open form, Revel. 10.8. and sends forth strait charge that thenceforth it should be seal'd no more, Rev. 22.10. [Page 52]yea, and at the drawing up quickens our regard towards it, with the same motive he had us'd in the beginning; Blessed is he that keeps the sayings of this Book, Rev. 22.7. As before, Blessed is he that reads, &c. But who can be blessed in reading, or who can possibly keep what he cannot understand? Reading without under­standing was never any way to blessedness.

But of that Day and hour knoweth no man, no not the Angels, neither the Son, but the Father, Mark. 13.32. I desire to seem no otherwise than sceptical in all these difficulties. But I pray confer with Rev. 5.9. Where our Blessed Lord opens the sealed Book, and the worthiness to open it, is attributed to his being slain, [Thou art worthy, &c. for thou wast slain.] The Son himself (as man) before his Passion (we may speak't with a holy Reverence) had not this mystery revealed to him; 'Twas onely (as yet) in the Fathers hands, Acts 1.7. The Son at thi [...] time unslain, unglorified. The Book was as yet a sealed one (answerable to Da. 12.4.9.) But the Captain of our salvation (who was made perfect through sufferings, Heb. 2.9, 10.) hath now both unseal'd it, and Commanded it for ever to abide so, Revel. 22.10. So that may we not now think (as the Apostle seemes to intimate, 1 Thess. 5.4. & 5.) that if that Day doe overtake any as a Theef in the night, (though this also useth to be another objection) they'r only such as are in darkness, and not the Children of the Light? 'Twill (indeed) appear as the flood in the dayes of Noah, finding men eating, drinking, &c. Matth. 24.37. But neither doth that Text implie the want of all light in the sa­cred Oracles whereby we may be guided into this ex­pectation, but rather the hardness of mens hearts, as it was in the dayes of Noah; when (sure) his so long continuance in the building an Ark might have been conviction sufficient to any (but men before drown'd in security) that the Flood was coming. Might not [Page 53]every stroke upon that signal Fabrick have proov'd a Se [...]mon of repentance to ingenuous minds? Consult with that place of St. Peter, and see if upon this very score it call not holy Noah the Preacher of righteous­ness. 2 Pet. 2.5. To which purpose also may that other more obscure passage of the same Apostle be urg'd far more sensibly (I trow) than it is wont to serve for Purgatory, 1 Pet. 3.19, 20. Namely that Christ by his Spirit preacht (in the Minist'ry of Noah,) to those rebellious miscreants, of so narrow and con­fin'd Spirits, that they allow'd not themselves so much liberty of reason, and freedom of discourse, as to collect that the threaten'd Flood must needs be approaching, though they saw an Ark so long in rearing. Answer me (Reader) doth not [the long suffering of God, waiting in the days of Noah, while the Ark was preparin] mention'd by St. Peter, produce this result, That they in the days of Noah obtain'd a very mercifull premo­nition,Gen. 6.3. Yet his days shalbe an hundred & twenty years, being gene­rally expoun­ded (nay, and by our Sy­node-Notes too) of Gods prediction concerning the Deluge. in which they might have read the intentions of his vengeance upon those times, had not their ob­stinate reluctancies rendred those sweet opportunities ineffectual to themselves? And if the State of the World at his second coming be as it was then, (as so we hear it must) doth it not imply the Indulgence of our Lord in gracious forewarnings, but our own defective­ness in their observation?

Who ever (after all this) shall think this specula­tion of time a needless curiosity, let him remember how our Saviour reproov'd the Jewes for neglect hereof, Luke 12.56. O yee Hypocrites, yee can discern the face of the skie, but how is it that yee do not discern this time? viz. that this is the very age in which the Mes­siah is to be born. And that this was our Holy Saviour's meaning appears by that other famous passage of his recorded by the same St. Luke ch. 4. Where our deerest Jesus in meer design to point at Daniels Weeks, (which led down to him) by the identity of the phrase, takes a [Page 54]Text from Isay, He hath annointed me to preach the Gospel. Luke 4.18. From whence he raiseth this so usefull doctrin, (had not his hearers been unimagina­bly stupid) This Day is this Scripture fulfild in your ears, verse 21. But why (I pray) This Scripture, and this Day? Why? Look in Daniel, and you will easily see the reason, D [...]n. 12.24. Seventy weeks, &c.— And to anoint the most holy. q. d. The ap­pointed time leading to me is now expir'd, This Day is this Scripture fulfild in your eares, The Spirit hath anointed me— How is it therefore O yee Hypocrites that yee do not discern this time? The Lord deliver every one of us from the danger of the like expostulation, How is it, &c. Since the Epocha guiding us in the Revelation to his second coming, is far more cleerly exprest than that which led to his for­mer in Daniel, Let any one weigh, [And when the Dragon saw he was cast unto the Earth, &c.] with [Seventy weeks are determind upon thy people and upon thy holy City] Their [WHEN] from whence they were to reckon, seemes to be but obscurely impli'd, ours cleerly exprest, and yet they were call'd Hypo­crites, &c. And shall not we? God grant we be not.

I will present but one suggestion more to this con­sideration, and take leave. Is it not probable that the subtil old Serpent, about the times in which Christ was to be born (of which he was able enough to make collection from Daniels Weeks) perceiving the Na­tions (as I told thee) partly from Daniel, and partly from the Sibyls scatterd predictions, to be full of the expectation of some admirable change, thrust in that marvellous peece of imposture about Salonius, Pollio's Son, born smiling, purposely to become the subject on whom all those glorious Elogies of happy mutation might be fixt,Note; This youth came sm [...]lingly into the world, but our Lord with all the circum­stances of hu­mility, and po­verty, which aggravati­ons no que­stion but the Devill made use of to apply [Redeunt Sa­turnia regna] to the me [...]ry Brat, and not to the despi­sed Infant, be­ing assisted to this suggestion through the temporal Mo­narchy, by the vain hope whereof he had prepar'd the world for this after-im­pression. ut su­pra. as his exceeding remarkable manner of coming into the world (so quite contrary to all o­ther births) might very significantly portend, in design [Page 55]to divert that age from pitching their eyes on the holy Infant Jesus? Vid. Elog. 4. Virgil. But wilt thou not marvail if I shew thee that the Devill (being loath to use any other method than what formerly succeeded so prosperously) seeing, (doubtless) that his second co­ming is neer approaching, hath laid the same snare to divert our Nation from expecting this manner of his appearance, by tempting one Arise Evans (a man ve­ry exemplary in having predicted divers things which have answerably succeeded, and consequently, authen­rick enough to be his instrument in such a snare) to fasten several presages concerning the fate of the for­mer King (of pious memory) all which obteind effect, and the restitution of this his son, upon many passages of Scripture that evidently concern this matter, as thou wilt easily acknowledge (Reader) if in his Book intitled A voice from Heaven, where thou wilt find great variety from the Bible (belonging to this my­stery) applied to our state of things partly in what is past, partly in what he incourageth us to expect in England? In a word, All the glorious promises meant in Scripture of our Lord, he applyes to the King of England (calling him as I remember the root of Jesse) and in express termes bids them that expect Christs per­sonal reign, to look for the accomplishment of those promises in that speculation he acquaints us with about our K. Charles, made by him to be the King that shall rule in righteousnes, yea and that man by whom God will Judge the World. V. pl.

Consider it Reader, and the Lord direct thee.

The Holy Trinity, to whom be e­verlasting honour, be pleas'd to open our hearts and eyes to the discerning this mystery, and the time leading down unto it.

Amen.