The Mystery of the Temple and City in Ezekiel Unfolded, Treatise · Part 2

The Mystery of the Temple and City in Ezekiel Unfolded · Treatise · Part 2

p. 100Arguments to prove the Perſonal Preſence of Chriſt in the New Jeruſalem, and his Reign upon Earth.

Arg. 1. REv. 3.21. To him that overcometh will I give to ſit with me on my throne, as I overcame, and am ſet down with my Father upon his throne. Chriſt was at this time in Heaven ſitting upon the Fathers Throne, which is his alſo as God. He reigns as Mediator, but ſits on the Fathers Throne, where he muſt ſit till all his Enemies be made his Footſtool, Pſalm 10.1. Sit at my right hand till I make thy foes thy footstool. We may obſerve that there is Chriſts ſitting at the right hand of God upon the Fathers Throne, and his ſitting at the right hand of God upon his own Throne. In the former reſpect he ſits upon a Throne in Heaven, in the latter he ſhall upon Earth. The Scripture gives ground for this diſtinction; for the former ſee Heb. 8.1. Who is ſet at the right hand of the throne of the Majeſty in the Heavens; that is, at the right hand of the Father upon p. 101his Throne in Heaven. Heb. 12.2. And is ſet down at the right hand of the throne of God. Then for the latter, his ſitting at the right hand of God upon his Throne, ſee Zech. 6.13. He ſhall ſit and rule upon his throne: His, as diſtinct from his Fathers. And he ſhall be a Prieſt upon his Throne; two things are here manifeſt: Firſt, as he ſits and rules upon his Fathers Throne, ſo he ſhall ſit and rule upon his own Throne. Secondly, as he is now a Prieſt upon the Fathers Throne, ſo he ſhall be a Prieſt upon his own Throne, and there make Interceſſion; and whileſt he is a Prieſt making Interceſſion, he is at the right hand of God, Rom. 8.34. Who is at the right hand of God making interceſſion for us. Thus we ſee that there is the Fathers Throne, and Chriſts own Throne; but where is the place of his Throne? Not in Heaven, for there he ſits on the Fathers Throne: therefore it muſt be on Earth, of which we have a clear proof Mat. 25.31. When the Son of man ſhall come in his glory, then ſhall he ſit upon the throne of his glory: then, and not till then, upon his own Throne; and his own Throne is that which is called the Throne of his Father David, Iſa. 9.7. Luke 1.32, 33. The Lord God ſhall give unto him the throne of his father David, and he ſhall rule over the houſe of Jacob. Firſt, he ſhall rule over the Houſe of Jacob, which he did not at his firſt coming, for then the Houſe of Jacob rejected him. Secondly, when he ſhall reign over the Houſe of Jacob, his Kingdom will be of long continuance; of his Kingdom there ſhall be no end; his Kingdom ſhall not be deſtroyed, as thoſe that go before it. This Kingdom over the Houſe of Jacob is doubtleſs that which the Diſciples thought ſhould immediately p. 102appear: and 'tis obſervable, that Chriſt doth not deny the appearance of it in its time, but the immediate appearance. He ſhall ſit upon the Throne of David: David was in the old Jeruſalem, where he had his Throne; and Chriſt, who is David, ſhall be in the new Jeruſalem, and have his Throne in it. Then ſhall that Prophecy of Daniel be fulfilled, Dan. 7.13. I ſaw one like the ſon of man, which is expounded to be Chriſt, verſe 27. All Dominions ſhall ſerve him. He came in the clouds of Heaven, which in Scripture ſets forth his perſonal coming; and there was given him Glory and a Kingdom, which is meant of a Kingdom on earth: for it's given him, that all People, Languages, and Nations ſhould ſerve him, ſo as that the Lord ſhall be King over all the earth; and his Kingdom ſhall be the ſtone which ſhall break in pieces the great Image, and become a great Mountain, and ſhall fill the whole Earth. Thus Chriſt ſhall reign ſitting on his own Throne.

Next let it be conſidered, how the Saints ſhall ſit with him upon his Throne, and reign with him. This is not meant of the ſtate of Glory in Heaven, for Chriſt doth not there ſit upon his own Throne, and therefore they do not ſit with him upon it, but behold his Glory. Conſider the Saints own ſenſe, Rev. 5.10. The four beaſts, and four and twenty elders ſay, We ſhall reign upon the earth. This is the ſenſe of the Saints in Heaven, and ſhall any on the Earth contradict the ſenſe of Heaven? This is confirmed Dan. 7.26. The Judgment ſhall ſit, and they ſhall take away his dominion, to conſume and deſtroy it to the end; and then the Greatneſs of the Kingdom under the whole Heaven ſhall be given to the Saints, Rev. 2.26. To him that overcometh p. 103will I give power over the Nations, and he ſhall rule them with a Rod of Iron, even as I received of my Father. The Saints ſhall judge the World, and govern the Nations; yea the Saints ſhall judge Angels alſo, Mar. 16.17. In my Name ſhall they caſt out Devils. This Paul did, Acts 16.18. I command thee in the Name of Jeſus, that thou come out of her. Such a power ſome have had in the time of the Old Heavens and Earth: much more may it be conceived of the Saints of the New Heavens and Earth. And as the Saints have been caſt into Priſon by Satan, Rev. 2.10. So why may not Saints have power to caſt him into Priſon, ſuitable to that promiſe; They ſhall take them Captives, whoſe Captives they have been, and rule over their Oppreſſors. And therefore as Saints ſhall have this honour to bind the Nobles of Babylon with Links of Iron; ſo it's poſſible they may have a farther honour, eved to bind evil Spirits with Chains, and to clear the Earth and Air of them, and to command them in the Name of Jeſus out of the World, into the bottomleſs Pit, and there ſhut them up, and keep them cloſe Priſoners, during the One thouſand years. Obſerve farther, this promiſe was made to the overcoming Saints in John's time. They muſt rule the Nations, and be raiſed to reign.

Arg. 2. It's moſt evident from Scripture, that the Church ſhall have in the laſt Days a very Peaceable and Glorious Eſtate upon Earth. The Propheſies concerning it, are ſo many, and ſo manifeſt, that it can't be denied, Iſa. 54.11. and Iſa. 60. It's alſo evident, that this State will be of long continuance: Peace ſo long as the Moon endureth. Mine Elect ſhall long enjoy the works p. 104of their hands. As the new Heavens and new Earth ſhall remain before me, ſo ſhall your Seed and your Name remain, Iſa. 66.22.

It's alſo evident that Ancichriſt muſt be deſtroyed, the Beaſt and the falſe Prophet muſt be taken, and Satan bound up, before the Church ſhall have its Liberty and Peace; for whilſt they have power, they will be troubling the Saints. Laſtly, It's evident, that there will be a perſonal coming of Chriſt, when theſe things ſhall be accompliſhed. For,

1. There will be a perſonal coming of Chriſt, when Antichrist ſhall be deſtroyed. 2 Theſſ. 2.8. The Lord ſhall conſume him with the Spirit of his Mouth, and deſtroy him with the Brightneſs of his coming. Which is not meant of a Spiritual coming; for this is included in the former expreſſion, of conſuming with the Spirit of his Mouth; therefore it muſt be meant of a Perſonal coming.

2. When this Glorious time ſhall begin, Chriſt will come the ſecond time. This is evident from two places: the firſt is Matth. 24.30. Immediately after the tribulation of thoſe days, the Sun ſhall be darkned, &c. What tribulation is this? v. 21. There ſhall be great tribulation, ſuch as was not ſince there was a Nation. This is the great Tribulation ſpoken of by Daniel and Zachary; now when this Tribulation ſhall end, and the Glorious State ſhall begin, then ſhall they ſee the Sign of the Son of Man, and immediately after, the Son of Man himſelf. From hence it's moſt evident, that the ſecond coming of Chriſt will be at the beginning of this bleſſed time: For immediately after the tribulation of thoſe Days Chriſt comes. So that if there ſhall be a quiet and peaceable eſtate p. 105of the Church, as 'tis moſt evident there ſhall be, then the perſonal Preſence and Reign of Chriſt muſt be acknowledged. The ſecond place is Acts 3.19, 20. Repent that your ſins may be blotted out, when the times of refreſhing ſhall come from the preſence of the Lord. This is his Perſonal preſence: In the worſt of times the Saints have had refreſhing from his Spiritual preſence, but the great refreſhing times will be from his Perſonal preſence: and the following words do evidently ſet forth this ſenſe; For as he is now in Heaven, ſo ſhall he be on Earth: The Heavens receive him perſonally; and therefore when the times of Reſtitution come, the Earth ſhall receive him perſonally.

3. When Chriſt ſhall come, his Kingdom ſhall come. 2 Tim. 4.1. Christ ſhall judge the quick and the dead at his appearing, and Kingdom. Then a King ſhall reign in righteouſneſs, Iſa. 32.1.

Arg. 3. When the time of the Marriage of the Lamb ſhall come, then the Lamb himſelf ſhall come: the Bridegroom muſt be preſent at the Marriage. Hence we find mention made of the Bridegroom's coming, and their going in with him to the Marriage, who ſhall be ready, Matth. 25.6.18. which muſt be underſtood of his Perſonal coming. Here four things are to be conſidered.

1. Who is to be the Bride, the Lamb's Wife: Now the New Jeruſalem-Saints will be the Bride, Rev. 21.2. I ſaw the holy City, New Jeruſalem, prepared as a Bride adorned for her Husband. So thoſe that ſhall come with Chriſt, and be gathered to him at, and after his coming, ſhall be the Bride, the Lamb's Wife, 2 Theſſ. 2.1. I beſeech p. 106you by the coming of Christ, and our gathering to him: That is, To be with him in the holy City. Then that will be fulfilled, Two ſhall be in the Field, one ſhall be taken, and the other left. And the raiſed Saints, and thoſe that ſhall be taken into the holy City, will be the Lamb's Wife.

2. What is meant by the Lamb's Marriage. For this we may conſider, that when any are converted, they are eſpouſed to Chriſt, and take him for their Husband; and Chriſt loves and cheriſheth them. No man hateth his own fleſh, but loveth and cheriſh it, as the Lord the Church, Epheſ. 5.29. So all true Saints on Earth are eſpouſed to Chriſt in Heaven. 2 Cor. 11.2. I have eſpouſed you to one Husband, that is Chriſt. But though eſpouſed, 'tis to an Husband abſent from them. As for this Marriage of the Lamb then, what is it, but Chriſt's coming, and receiving to himſelf his eſpouſed ones to be with him in the holy City, that they may have the refreſhing of his preſence? Let the Husband dwell with the Wife; this Chriſt will do. And when the Bridegroom ſhall come, then what was done before in a way of eſpouſals, betwixt Chriſt and the Saints in a ſtate of abſence, ſhall be compleated in a Perſonal meeting, and cohabitation in the New Jeruſalem.

3. How the Bride is made ready for the Marriage. Rev. 19.7. The Marriage of the Lamb is come, and his Wife hath made her ſelf ready. Which in the general is to be adorned with Beauty and Glory like to Chriſt's. The Kings Daughter must be all glorious within, and her clothing of wrought Gold, and ſhe must be brought to the King in Rayment of Needle-work. More particularly, p. 107this readineſs conſiſts in two things:

Firſt, Unſpotted Hol…neſs and Righteouſneſs, Rev. 19.8. To her was granted, that ſhe ſhould be arrayed in fine Linen, white and clean, which is the Righteouſneſs of Saints; this will be the Wedding Garment. At this Marriage, Chriſt ſhall preſent to himſelf a Glorious Church, without ſpot or wrinkle. And Chriſt will ſay, Thou art all fair my Love.

Secondly, Bodies raiſed or changed, and faſhioned like to Chriſt's glorious Body. The Lamb's Wife will conſiſt at this time of Spirits of juſt Men made perfect, dwelling in glorious Bodies like to Chriſt's. For the adorning muſt be of Bodies as well as Spirits, to make them ready for this Marriage; and thus the readineſs will be compleat and full. The Bodies of Saints are Chriſt's, as well as their Spirits, 1 Cor. 6.20. And their Bodies are for the Lord, and the Lord is for their Bodies, v. 13. And therefore Chriſt will have his Wife made ready, for the Marriage with himſelf, in Body as well as Soul. Pſa. 17.5. I ſhall behold thy Face in Righteouſneſs, and when I awake, I ſhall be ſatisfied with thy likeneſs. Righteouſneſs and Likeneſs, make this Readineſs, and it muſt be Likeneſs in a glorified Body; for 'tis, when I awake. And when this ſhall be done, the Saints ſhall have Bleſſedneſs, and that even to ſatisfaction: Chriſt ſhall ſee his Bride, and be ſatisfied; and Saints ſhall ſee Chriſt, and be ſatisfied.

4. When this Marriage ſhall be: This we ſee, Rev. 19.15. When Chriſt ſhall tread the Winepreſs of the Fierceneſs and Wrath of Almighty God; and when the Beaſt ſhall be taken and deſtroyed, then will be the time of the Lamb's Marriage. For then 'tis proclaimed, The Marriage of p. 108the Lamb is come. And at this time will be the Marriage-Supper of the Lamb, v. 9. Bleſſed are they which are called to the Marriage-Supper of the Lamb. Which is called the Supper of the Great God, v. 17. To which the Fowls are called to eat the fleſh of Kings, and Captains, and of Mighty Men. And why bleſſed? Becauſe now the Righteous ſhall rejoyce, in ſeeing the Vengeance executed on their Enemies; and this Joy will be their Supper. By this it's very evident, that when the Beaſt ſhall be taken, and the falſe Prophet, and the Remnant ſlain at that great Battel of Armageddon, then the Bridegroom will come, and then will be the Lamb's Marriage, and the Churches Glorious Eſtate will then begin. The Marriage will be at this time, becauſe now will be the Marriage-Supper; and when the Marriage ſhall be, Chriſt muſt be perſonally preſent; unleſs we will conceive a Marriage without a Bridegroom. Compare Matth. 25.6.10. The Bridegroom came, and they that were ready went in with him. This all do underſtand of a Perſonal coming.

Arg. 4. There will be a Reſurrection of all the dead Saints, at the time of the Battel of Armageddon, when the Beaſt ſhall be taken; and if ſo, then a perſonal coming of Chriſt. 1 Cor. 15.23. They that are Christ's at his coming. Now that there ſhall be at that time a Reſurrection of dead Saints, may be proved from Dan. 12.13. Go thou thy way till the end be; for thou ſhalt rest, and ſtand in the Lot at the end of the days. Where obſerve theſe particulars:

1. Go, Let thy Soul go its way to Heaven, thy Body its way to the Grave.

p. 1092. Stand, Which intimates a Reſurrection, ſtand up from the dead.

3. Stand in the Lot; Canaan was divided by Lot. To this there is alluſion here: More perſons than one are concerned in that about which the Lot is caſt. So then at this time Daniel ſhall have a Lot in the New Jeruſalem; and if he, then others of the dead Saints ſhall have their Lots there alſo.

4. Stand in the Lot at the end of the days. Go till the end be. What end is this? It hath reference to v. 6. How long ſhall it be to the end of theſe wonders? v. 7. It ſhall be for a time, times, and a half; and when he ſhall have accompliſhed to ſcatter the power of the holy People, then all theſe things ſhall be finiſhed. Whereby he underſtands the end of the Jews trouble, which will be at the Battel of Armageddon. Now at the end of theſe days of trouble, and immediately after this tribulation, as Chriſt ſhall appear, ſo Daniel ſhall ſtand up from the dead; even in the end of the days: What days? Doubtleſs the One thouſand three hundred and thirty-five days, which were laſt mentioned. Bleſſed is he that cometh to them, becauſe then the Saints trouble will end. And in the end of theſe days, Daniel, and the reſt of the dead Saints, ſhall ſtand in their Lot, and inherit the Kingdom prepared for them, and promiſed to them. So here we find the Firſt Reſurrection, of which it's ſaid, Bleſſed and holy is he that hath part in it.

Arg. 5. Luke 19.11, &c. He ſpake a Parable, becauſe they thought the Kingdom of God ſhould immediately appear. The ſcope of this Parable ſhews, that there was to be a Kingdom of God; p. 110and ſuch a Kingdom which was not in Being at that time, neither was immediately to appear, but after a long time. Matth. 25.19. For Chriſt was firſt to go to Heaven to receive a Kingdom, and after that to return to the Earth to adminiſter the ſame, v. 12. Now this is not meant of his Spiritual Kingdom alone; for that was then in being, and immediately to appear more eminently. Of this Chriſt ſaid, Luke 17.21. The Kingdom of God is among you, which cometh not with obſervation, foreign, it doth not now come with Splendor and Majeſty: for Chriſt came not then to be Miniſtred to, but to Miniſter. Somewhat more then muſt be underſtood, even that Kingdom which ſhall appear at Chriſt's return; which will be the Spiritual Kingdom, growing up to its due height and perfection: And alſo that outward and viſible Kingdom, which Chriſt ſhall have over the whole Creation; ſo that all ſhall bow to him: and neither evil Spirits, nor wicked Men, ſhall have any thing to do in matter of Rule and and Government. This Kingdom will come with obſervation: For as the Lightning ſhineth from one part under Heaven to the other, ſo ſhall the Son of Man be in his day. Then Abraham, and Iſaac, and Jacob, and all the Prophets ſhall be ſeen in the Kingdom of God; and they ſhall come from the Eaſt, and the Weſt, and North, and South, and ſhall ſit down with them in that Kingdom, Matth. 13.28, 29. which hints a Kingdom on Earth; for the Eaſt, Weſt, North, and South-parts of the Earth, are not ſo called in relation to Heaven, but with reference to ſome place on Earth. For the farther clearing of this, we may obſerve, That there are in the Government two p. 111eminent prefigurations of this Kingdom.

The firſt is, Chriſt's riding in triumph into Jeruſalem, Matth. 21.8. The Multitude ſpread their Garments, and cut down Branches from the Trees, and cried Hoſanna to the Son of David, bleſſed be he that cometh in the Name of the Lord. Mark 11.10. Bleſſed be the Kingdom of our Father David, that comes in the Name of the Lord: It came then in a ſmall degree of it. And when Chriſt ſhall come in his Kingdom at laſt, then the Jews ſhall ſee him, and ſay as the Multitudes did then, Bleſſed is he that cometh in the Name of the Lord, Matth. 23.39. And that which Chriſt did then, ſeems to foretell two things which he ſhall do at his coming:

1. He ſhall purge his Temple: When he rode into Jeruſalem, he went to the Temple of God, and caſt out thoſe that bought and ſold in it. Chriſt will throughly purge his Temple when he comes, and make it the Houſe of Prayer. The Church ſhall be a Mountain of Holineſs, and that new World the Habitation of Juſtice.

2. Chriſt will heal Infirmities, v. 14. The Blind and the Lame came to him in the Temple, and he healed them. At his firſt coming, he healed all manner of bodily Infirmities. At his next, he will heal, not only bodily, but ſpiritual Infirmities, more eminently than at his firſt coming.

The ſecond prefiguration of Chriſt's coming was his transfiguration; of which we read, Mat. 17.2. Chriſt ſaid, Chap. 16.28. There be ſome ſtanding here which ſhall not taſte of death, till they ſee the Son of Man coming in his Kingdom. And we may obſerve to whom Chriſt ſpake this. It was to his Diſciples, v. 24. Jeſus ſaid to his Diſciples, p. 112and ſo continues his Speech to them, till he ſpake theſe words. Now although Mark ſaith, that he called the People to him with his Diſciples, yet he directs his Speech to the Diſciples eſpecially; and therefore we may conceive, that when he ſaid, there be ſome ſtanding here, &c. he means ſome of his Diſciples, and not all of them; and then it follows, After ſix days Jeſus taketh with him Peter, and James, and John. So they were the ſame here meant. And his transfiguration before them was a type of his coming in his Kingdom. This ſenſe hath a great confirmation from 2 Pet. 1.16, 17. We have not followed cunningly deviſed Fables, when we made known unto you the power, and coming of Chriſt, but were Eye-witneſſes of his Majeſty. As if he had ſaid, the power, and coming of Chriſt was that which was ſhewn us: for when we ſaw him on the Holy mount, with his Face ſhining, and his Rayment gliſtering, we ſaw his power, and coming; and the glory in which he ſhall appear. This is meant of his ſecond coming, of which we read, Chap. 3. where he ſpeaks of the Scoffers that ſhould ask, where is the promiſe of his coming? Many look upon this glorious truth, of Chriſt's coming to reign upon Earth, as a cunningly deviſed Fable; but ſaith Peter, it is not ſo; for that which we have ſeen with our Eyes, declare we unto you. How, and when did they, ſee it? When they were with him in the Holy Mount, and ſaw him transfigured before them. Then they ſaw it in a Praeludium of it. So when Peter ſpake of the power and coming of Chriſt, and of the new Heavens, and new Earth, 'twas that which he was an Eye-witneſs of at his transfiguration. Hence three things may be concluded.

p. 1131. When Chriſt ſhall come, he ſhall come in his Kingdom.

2. The raiſed, and changed Saints ſhall then appear with him in glory; of which the appearing of Moſes, and Elias was a type.

3. When Chriſt ſhall come in glory, and the raiſed, and changed Saints ſhall appear with him in glory, then there ſhall be other Saints in an inferiour ſtate, who may ſometimes ſee Chriſt, and the glorified Saints, and have ſome converſe with them. Thus was it when Peter, and James, and John ſaw, as Chriſt, ſo Moſes, and Elias: and why may it not be thus after the coming of Chriſt? We may the better conceive it, ſeeing thoſe Saints, which ſhall be in an inferiour ſtate to the glorified ones, will be much better capacitated for converſe with them, than Peter, and James, and John were at that time.

Arg. 6. The laſt argument ſhall be taken from Rev. 20. where Satans binding, Chriſts reign, and the reſurrection of the dead Saints to reign with Chriſt, and all for one thouſand years, are plainly declared. Take the particulars in their order.

1. The binding of Satan for one thouſand years: Concerning which obſerve, Firſt, the deſcription of him that ſhall be bound, who is ſet forth under ſeveral names. He is called the Dragon, to ſet forth his cruelty, being full of rage and wrath: and the old Serpent, to note his ſubtilty, and cunning craftineſs to deceive: then the Devil, a caluminator, the accuſer of the Brethren: and laſtly, Satan, the adverſary, the great Enemy of God and godlineſs, of Chriſt and Chriſtianity; the hater of all men, but eſpecially of p. 114the houſhold of faith. 1 Pet. 5.8. Your adverſary the Devil. Now from this variety of Names we may conclude, that this binding will not be partial, and in ſome reſpects onelyonly, as they ſay, who hold that he was bound at Chriſts Paſſion, or at Conſtantines time; but total, and abſolute, from deceiving or doing miſchief, in any kind whatſoever. He ſhall be bound as a Dragon, and not be able to devour, perſecute, caſt into Priſon, or to caſt a flood out of his mouth to ſwallow up the Saints. He ſhall be bound as a Serpent, and not tempt or beguile. As a Devil, he ſhall not accuſe the Brethren; and as Satan, for though he ſhall continue an adverſary, yet he ſhall not be an adverſary, going up and down as a roaring Lion, ſeeking whom he may devour. In a word, he ſhall be bound up as God of this world, and Prince of the power of the Air, and as a ſpirit working in the Children of diſobedience. This total binding will appear, by conſidering, Secondly, the manner of his binding, and the reſtraint which will be put upon him. He ſhall be bound, and caſt into the bottomleſs pit, and a Seal ſet upon him: his Priſon will be made ſure, he ſhall not break Priſon, ſhall at laſt be a cloſe Priſoner himſelf. And for what end muſt he be thus ſhut up? That he ſhould deceive the Nations no more, till the thouſand years be finiſhed: In this time he ſhall not be ſuffered ſo much as to enter into an Herd of Swine. Now theſe things being well conſidered, we may conclude that theſe thouſand years are not paſt already; they did not begin at Conſtantines time. For when did Satan deceive the Nations more, than within that thouſand years, by bringing forth Mahomet, p. 115the falſe Prophet in the Eaſt, and by the revelation of the Man of Sin in the Weſt. Surely, theſe ſo many expreſſions ſignifie little, or nothing, if the thouſand years be paſt already. Thirdly,

Take notice of the time how long he ſhall be bound, one thouſand years. The time of the Beaſt's reign, and of the Witneſſes propheſying in Sack-cloth, is given out by Days, and 'tis concluded that a Day, is put for a Year, according to Ezek. 4.6. I have given thee a Day for a Year: but the time of Satans being bound, and of the Saints reign, is ſet forth by years. And we may conceive this reaſon, why the time of Saints ſufferings is given forth in a myſtery. God had in this, reſpect to his Servants weakneſs. If it had been given forth plainly, it might have been ſome matter of diſcouragment to the Saints, to think that the Beaſt ſhould reign ſo long in the World. The time of Satans being bound, and the Saints reign, is plainly declared to be for a thouſand years, that the People of God might have the more joy in the expectation of it. God would not that his People's Sorrow ſhould be a full Sorrow, but would have their Joy to be a full Joy.

Fourthly, obſerve what follows the thouſand years of Satans being bound v. 3. He muſt be looſed a little ſeaſon. v. 8. He ſhall deceive the Nations, Gog and Magog, who being gathered ſhall be deſtroyed by Fire from Heaven: and all muſt be done in a little ſeaſon. Now if the thouſand years be paſt, when was the Prophecy of Gog, and Magog, fulfilled? Beſides, when Gog, and Magog ſhall be deſtroyed, then next the laſt Judgment of the wicked follows, Rev. 20.12. Thus much of Satans being bound.

p. 1162. Chriſt's Kingdom is here foretold; they reigned with Chriſt. So Chriſt reigns: he will at this time take to himſelf his great power, and reign; and at the ſounding of the ſeventh Trumpet, the Kingdoms of the world ſhall become his Kingdoms, and his reign will be perſonal; and thence the Name of the City ſhall be, The Lord is there.

3. The dead Saints ſhall be raiſed to reign with Chriſt, v. 3. They lived and reigned with Chriſt. That is, by a reſurrection, as after follows; and this is called the firſt Reſurrection. Now the great queſtion is, what Reſurrection is here meant? For the clearing of which, conſider, that 'tis not a ſpiritual Reſurrection which is here meant; For,

Firſt, this is a Reſurrection of Saints, who before had paſt through a Spiritual Reſurrection. For who are they that ſhall live, and reign, or be raiſed and reign? Thoſe that were beheaded for the Teſtimony of Jeſus, and word of God, and would not worſhip the Beaſt, &c. Theſe live and reign, and of theſe is the firſt Reſurrection. Now are not theſe to be judged Saints: have not they part in a Spiritual Reſurrection, before they thus ſtand it out againſt the Beaſt, and before they have part in the firſt Reſurrection? Shall we ſo much offend againſt the generation of theſe juſt ones, as to account them to be a company of perſons dead in Sins, when they bear ſuch a Teſtimony for Chriſt, againſt Antichriſt, and ſeal it with their Blood? it's therefore moſt evident that this firſt Reſurrection is of dead Saints, and not of Sinners dead in Sins: And in this ſenſe we may take thoſe words, Bleſſed and holy is he that hath part in the firſt Reſurrection. 'Tis a Reſurrection of holy ones.

p. 1172. Thoſe that were dead before they had part in the firſt Reſurrection, and the reſt of the dead who have no part in it, after mentioned, are to be conceived to be under the ſame kind of Death. So that if thoſe that have part in the firſt Reſurrection were ſuch who were ſpiritually dead, then the reſt of the dead muſt be ſuch. And if thoſe that live again, live by a bodily reſurrection, then thoſe that do not live again are ſuch who remain under the power of a bodily death. And if ſuch as live again, ſhall be ſuch as ſhal… be raiſed from a civil death, as the witneſſes will be, then thoſe that do not live again, will be ſuch who ſhall remain under a civil death: ſo that the firſt, and ſecond reſurrection, muſt be of the ſame kind. Hence then it will follow

Firſt, If thoſe that live and reign, be ſuch as live ſpirituall, then thoſe that do not live again, muſt be ſuch who remain ſpiritually dead; and ſ…, then it follows, that in the time of the thouſand years there will be no Converſion. For the reſt of the dead lived not again till, &c.

Secondly, If the living again be meant only of a Civil Reſurrection of Saints, from a perſecuted condition, into a quiet and ruling ſtate: Then the reſt of the dead that live not again, muſt be other Saints in a low, and afflicted ſtate. So ſome Saints ſhall live, and reign for a thouſand years, and others ſhall be afflicted, and perſecuted all that time, which is directly contrary to Scripture; for the greatneſs of the Kingdom under the whole Heaven ſhall be given to the Saints. What remaines then, but that we conclude, this firſt Reſurrection to be of dead Saints, from a bodily death, at the begining of the thouſand years; and p. 118the living again of the reſt of the dead, to be meant of the reſurrection of the Wicked, after the finiſhing of them.

4. All the dead Saints ſhall be partakers of this firſt reſurrection, and not onelyonly the Martyrs who ſuffered a bodily death: For Abraham, Iſaac, and Jacob, who died a natural death, and did not ſuffer Martyrdom, ſhall be raiſed, and be in that Kingdom of God, Matth. 8.11. Luke 13.28. Again, Rev. 11.18. The time of the dead is come, that they ſhould be judged, and that thou ſhouldeſt give reward to thy Servants, the Prophets, and to all that fear thy Name. So this Firſt Reſurrection muſt be of all Saints, even as many as fear the Name of God. And this ſhall be when the Seventh Angel ſounds his Trumpet, and the Kingdoms of the World ſhall become the Kingdoms of Chriſt. Therefore when 'tis ſaid, the beheaded Saints ſhall live and reign; all are hereby meant, that have been liable to perſecution and trouble: for all the Saints from the beginning have ſuffered, one way or other. None have been free from Satan's temptations, and few from Perſecution, in one kind or other. Thoſe that have not been perſecuted as Abel, to death, haply have been perſecuted as Iſaac was by Iſhmael. Satan hath been bruiſing the Heel of the Church from the beginning, and will do it till his Head be bruiſed, which will be at the beginning of the thouſand years; and ſo bruiſed, that he ſhall not recover any thing of Dominion, till the end of them; and then he ſhall deceive the Nations, but not hurt the Saints. 'Twill be but a vain Attempt againſt them. He ſhall not touch them, and there ſhall not ſo much as an hair of p. 119their head periſh. Thus far concerning the Arguments for the Perſonal Reign.

In the next place, ſome Objections againſt it ſhall be anſwered.

Object. 1. John 18.36. My Kingdom is not of this World.

A. The meaning can't be, that Chriſt ſhall not have the Government of the World; for he is King over all the Earth de jure, and ſhall be de facto. He hath Right to rule, and ſhall at laſt rule according to his Right. That we may the better underſtand this place, let ſome other Scriptures in the firſt place be compared with it; and then let this Scripture it ſelf be conſidered. For other Scriptures, ſee Pſa. 96.11, 12, 13. Let the Heavens rejoyce, and the Earth be glad; let the Field be joyful, and all that is therein: then ſhall the Trees of the Wood rejoyce before the Lord, for he cometh, he cometh to judge the World in righteouſneſs, and the People with truth. Whence is it that the Creatures ſhall thus rejoyce with the Saints? Becauſe they ſhall be delivered from the bondage of corruption, into the Glorious Liberty of the Sons of God; and Satan and Antichriſt ſhall not have dominion over them, but all will be in ſubjection to Chriſt. See alſo Pſal. 97. The Contents of which in the Syr. Verſion, are theſe; David foretels the coming of Chriſt, and his laſt appearance: and the Sept. gives it this Title, foreign. A Pſalm of David; Quando terra ejus reſtituta eſt, vel quando ſtabilita eſt; When his Earth was reſtored, or eſtabliſhed. It is a Pſalm fitted for the time of Chriſt's coming to reign, and of the reſtitution of all things, v. 2, 3. Righteouſneſs and Judgment are the p. 120habitation of his Throne; a fire goeth before him, and burneth up his Enemies round about him: Which may well be judged to have reference to the Battel of Armageddon, and the Conflagration which Peter foretels. This Title is the more to be taken notice of, becauſe it agrees with what is ſaid of Christ, Iſa. 44.8. He is given for a Covenant to eſtabliſh the Earth; or to raiſe it up. Chriſt's Throne ſhall be eſtabliſhed in the Earth, and then the Earth ſhall be eſtabliſhed in a peaceable and proſperous eſtate. Before it reels like a Drunkard, Iſa. 24.22. and Nimrods will fill it with violence: But Christ reigning, he ſhall eſtabliſh it upon a Foundation of Righteouſneſs, the effect of which ſhall be Peace. Rev. 11.15. The Kingdoms of this World are become the Kingdoms of Christ: Though Christ ſaith, My Kingdom is not of this world; yet the Kingdoms of the World muſt at laſt be his. If it were of this world, and now to be ſet up, then would my Servants fight, foreign, but now my kingdom is not from hence. At this time it is not to be ſet up over the World, neither is it now to be from hence; I ſhall not, my Servants will not contend for it; But the time will come, when I will in my Majeſty ride proſperouſly, becauſe of truth, meekneſs, and righteouſneſs.

Next, let this place it ſelf be conſidered; and firſt, What was the occaſion of theſe words; Pilate asks Chriſt, Art thou the King of the Jews? this Chriſt doth not deny, but asks another Queſtion, Speakeſt thou this of thy ſelf? And then Chriſt replies, My Kingdom is not of this world: As if he had ſaid, I am indeed the King of the Jews, but they now reject me, and will not that I ſhould reign over them; they will have no King p. 121but Caeſar, therefore let them ſuffer from Caeſar, and let their City be deſtroyed and left deſolate, till the times of the Gentiles ſhall be fulfilled, and then the Kingdom ſhall be reſtored to Iſrael. Secondly, what follows? There was a Providence ordering that Inſcription, Jeſus of Nazareth, the King of the Jews. A time muſt be when Chriſt ſhall be the King of the Jews. Hoſ. 2.5. The Children of Iſrael ſhall ſeek the Lord, and David their King. Pilate asks him again, Art thou a King? He anſwers, Thou ſayeſt that I am a King. Thou ſaveſt that which indeed I am: which he witneſſeth in the next words; For this cauſe was I born, and came into the world, that I might bear witneſs to the truth. And if Chriſt was for this end born, then the Saints are new born, and Miniſters called to bear witneſs to this truth. And 'tis obſervable, that after all this, Pilate juſtifies Chriſt thus far, I find no fault in him. Surely as the High Prieſt ſpake not of himſelf, but being High Prieſt propheſied, That it was expedient that one ſhould die for that Nation; ſo Pilate propheſied, in the Inſcription which was ſet over him, that Chriſt ſhould be the King of that Nation; and as once Balaam and Saul were among the Prophets, ſo was Pilate alſo when he wrote that Inſcription, and would not yield to an alteration of it. Chriſt's great Enemies bear witneſs to his Prieſtly and his Kingly Office. Thus much for anſwer to this Objection, and for the clearing of this place, which now appears to be, not againſt, but for this truth of Chriſt's Kingdom.

Object. 2. All that will live godly in Christ Jeſus, must ſuffer perſecution.

A. Other Scriptures, and thoſe not a few, do plainly declare a ſtate of freedom from perſecution p. 122at laſt: They ſhall ſit under their Vines and Fig-trees, and have none to make them afraid. Their Enemies ſhall come bending to them, and bow themſelves down at the ſoles of their feet. How ſhall theſe Scriptures be reconciled with the former? Acts 14.22. We muſt through many tribulations enter into the Kingdom of God. As Saints now muſt look to go to Heaven through tribulations, ſo the Church muſt for a long time endure tribulation: but at laſt it ſhall get through it into the Kingdom of God, which ſhall be upon Earth, in which Chriſt ſhall reign, and the Saints with him: then time ſhall be no more; that is, troublous times, perſecuting, ſuffering-times ſhall be no more, but then ſhall be the day of the Son of man. So diſtingue tempora, & concordabunt Scripturae; ſtate the times aright, and Scriptures will agree. In the day of the Man of Sin, Saints ſuffer; in the days of the Son of Man, they ſhall have reſt.

Obj. 3. Satan being looſed out of his Priſon ſhall deceive the Nations, and gather them to Battel, and compaſs the Camp of the Saints, and the beloved City: Now can it be thought that they ſhall dare to do this, if they ſhall know Christ and the glorified Saints to be there; and ſhall they be expoſed to Battel and oppoſitions.

A. 1. Sin, eſpecially malicious wickedneſs, is daring and deſperate. What will it not attempt, when there is the ſweetneſs of Revenge tempting to it? And malice loves to ſhew it ſelf, though it can't do the utmoſt it would. Rev. 16.9. Thoſe that are ſcorched with great heat, blaſpheme the Name of God, who had power over thoſe Plagues. When they can't free themſelves of thoſe Plagues, and have no power over thoſe p. 123Plagues, they blaſpheme him that hath: they do what they can, when they can't do the utmoſt they would, for Revenge. No doubt but at this time the Devil will find much of malice and envy, at the power and proſperity of the Saints, which will give him the more advantage to deceive the Nations. The power of malice, and of a deſire of Revenge is ſo great, that it makes Men run the hazard of loſing their own lives, to be avenged on thoſe they hate. And this no doubt will be raiſed to ſuch an height in wicked men at that time, that it will make them run headlong into a deſperate deſign; and as oppreſſion makes wiſe Men mad, ſo malice and envy, will then make wicked Men mad.

2. Somewhat like to this hath been done: There were many glorious appearances of God in Egypt, and at the Red Sea; great Wonders were wrought, yet after this Pharaoh purſues the Iſraelites, and overtakes them. God makes a way in the Sea, and a path in the mighty Waters, and Pharaoh was ſo hardned as to follow after them in the Sea, where the whole Hoſt of Egypt was drowned. And after all the Amalekites muſt needs know what God had done for the Iſraelites, yet they would fight againſt Iſrael. And Baalam knew the preſence of the Lord with the Iſraelites, and could ſay, The Lord his God is with him, and the ſhout of a King is among them, even the ſame King who ſhall have his Throne in the New Jeruſalem: Yet notwithſtanding this, he did what he could to curſe Iſrael, and gave pernicious Counſel againſt them to the Midianites. This he did, though he knew that Iſratl ſhould drink of the Blood of the Slain, as they did his. Theſe things being conſidered, p. 124why ſhould it be lookt on as a thing incredible, that the Nations ſhould gather againſt the beloved City, though Chriſt ſhall be in it, and it ſhall be known by this Name, The Lord is there?

3. The evil Angels rebelled in Heaven, and began a War there: This they did when they were in the preſence of God; and if they did this in Heaven, no wonder that they ſhould be ſo ready to do it on Earth: though they know the effect will be their being caſt into the Lake of Fire. And if evil Angels ſhall act thus deſperately againſt a known Chriſt, to their own known torment, then we may conceive it alſo of Gog and Magog; ſeeing they will have the like Deviliſh Malice, and the old Serpent deceiving them.

4. This will be but a gathering againſt the Camp of the Saints, and the beloved City; like the Sodomites compaſſing Lot's Houſe round, where the Lord was, who ſmote them with blindneſs, and after deſtroyed them with Fire and Brimſtone: So here will be a gathering to Battel, but no Battel, for Fire from Heaven will deſtroy them. So that all this will not be to the leaſt hurt of Saints: They gather againſt, but get no Victory over them: They compaſs the Saints, but do not conquer them. Pharaoh purſued, but did not touch one Iſraelite: Not one Iſraelite was hurt, and no one of Pharaoh's Hoſt eſcaped.

Thus will it be with Gog and Magog; not one of them ſhall eſcape burning, and not one Saint ſhall periſh, or not ſo much as one hair of any of their Heads. So this gathering will not be to the hurt, nay not affrightment of the Saints, for terror ſhall not come nigh them. But as when the Heathen rage, and Rulers take Counſel againſt the p. 125Lord, he that ſits in Heaven laughs, and hath them in deriſion. So the Saints in the beloved City, and in the Camp of the Saints, ſhall but laugh at Gog and Magog, and the vaſt Multitudes with them, and have them in deriſion.

Object. 4. The last Enemy that ſhall be deſtroyed is Death, 1 Cor. 15.26. This is deſtroyed to Saints by their Reſurrection; and therefore it may ſeem to follow hence, that there will not be a Firſt Reſurrection of dead Saints, at the beginning of the thouſand years; becauſe long after this the Saints will have Enemies, as Gog and Magog, when the thouſand years ſhall be finiſhed. If Death be the laſt Enemy which ſhall be deſtroyed, then the Reſurrection of dead Saints will not be till after the deſtruction of Gog and Magog.

A. The words may be thus rendred: Death which is the laſt Enemy ſhall be deſtroyed. But it doth not hence follow, that Death ſhall be deſtroyed laſt of all: for ſome will be deſtroyed after Death.

For the Wicked, who have been Enemies to the Saints, ſhall be laſt of all ſent away into everlaſting puniſhment.

Q. But how is Death the last Enemy, if after Saints ſhall be raiſed, Gog and Magog ſhall gather against them?

A. Death is the laſt prevailing Enemy over a Saint. When this ſhall be deſtroyed, no Enemy after this ſhall prevail againſt the Saints, or do them any hurt.

p. 126Obj. 5. As the High Prieſt did enter once every year into the holy place, Heb. 9.7. ſo Christ being an High Prieſt of good things to come, did by his own Blood enter into the holy place, which is Heaven, verſe 24. Christ is entred into Heaven it ſelf, to appear in the preſence of God for us. Hence it may be argued, that if Christ ſhall be a Mediator, and make interceſſion during the thouſand years, then he muſt continue in Heaven, which is the holy place.

A. 1. It muſt be acknowledged, that Christ ſhall continue his Mediation in the thouſand years: For in that time many will be called, much Grace will be given out; Saints will pray, and Christ will add Incenſe to their Prayers, and offer them on the Golden Altar.

2. The Holy of Holies, into which Christ is entred, is in the Heavenly Jeruſalem. As the holy place, which was the Figure of the true, was in old typical Jeruſalem, ſo the true is in Jeruſalem above, where Christ is.

3. When the New Jeruſalem ſhall come down out of Heaven, then the Holy of Holies will come down alſo, and Christ in it. Here obſerve, Firſt, the New Jeruſalem is deſcribed, as having a Figure like the Holy of Holies: The length, and breadth, and heighth of the holy place were equal, 1 Kings 6.20. And the ſame is ſaid of the New Jeruſalem, Rev. 21.16. Secondly, Ezekiel's Temple, which is to ſet forth a Church on Earth, when the Jews ſhall be called, will have an Holy of Holies, Chap. 41.14. He meaſured the length twenty Cubits, and the breadth twenty Cubits before the Temple; and he ſaid unto me, this is the moſt holy place. Not that which was the Figure, p. 127but the true. And this affords a ſtrong Argument, to prove that this Name, The Lord is there, intimates a perſonal preſence. For Chriſt muſt be perſonally preſent in the moſt holy place, to make interceſſion, which will be at laſt upon Earth. Thirdly, The Throne of God and of the Lamb, will be in this City, Rev. 22.3. And Chriſt on this his Throne, ſitting at the right hand of God, and making interceſſion. Under the Law there was a two-fold Throne.

1. A Throne above upon the Ark, called the Mercy Seat, Exod. 25.17. There the Lord promiſed to meet and commune with the High Prieſt. This was a Figure of the true, which is called the Throne of Grace, Heb. 4.16. This Throne will be in the New Jeruſalem, and Chriſt a Prieſt upon it, Zachar. 6.13. praying for, and diſpenſing Grace from it to the Saints.

2. A Throne of Judgment. Solomon made a great Throne of Ivory, there was not the like in any Kingdom, 1 Kin. 10.18. And this was a part of Jeruſalem's Glory of old, Pſa. 122.5. There are ſet Thrones of Judgment, the Thrones of the Houſe of David; and upon David's Throne muſt Chriſt ſit. Now when 'tis ſaid, the Throne of God, and and of the Lamb, ſhall be in it, this alſo is meant. And here let this one thing be obſerved: As Chriſt ſhall give to the Saints to ſit with him upon his Throne, ſo this is not meant of the Throne of Grace, where Chriſt is High Prieſt. True, they may go boldly to it, to obtain Mercy, becauſe Chriſt is there making interceſſion. But Saints ſhall not ſit there as joynt Mediators with Chriſt; though they are ſaid to be Prieſts, yet not Prieſts upon a Throne. But the Saints ſhall ſit with Chriſt upon p. 128his Throne of Judgment to whom they ſhall be Servants, in executing Juſtice and Judgment in the Earth. Pſal. 149.9. To execute upon them the Judgment written. Chriſt ſhall write the Judgment, and they ſhall execute the Judgment written by him. This honour have all his Saints.

Having thus laid down ſome Arguments to prove the perſonal preſence of Chriſt in the beloved City, and ſome Objections againſt it being anſwered, that this great truth may be the better evidenced, let the laſt words of David be a little conſidered. Theſe we find in 2 Sam. 23. and Pſal. 72. In the former place, v. 1. 'tis ſaid, Theſe be the last words of David; and the Preface to what he had to utter, ſhews that they were things of very great weight, and very glorious truths. David the Son of Jeſſe ſaid, and the Man who was raiſed up on high, the anointed of the God of Jacob, the ſweet Pſalmiſt of Iſrael ſaid, The ſpirit of the Lord ſpake by me, and his Word was in my Tongue, the God of Iſrael ſaid, the Rock of Iſrael ſpake to me. He that ruleth over Men muſt be juſt, ruling in the fear of the Lord. As theſe words were a direction to Solomon, ſo chiefly a Prophecy concerning Chriſt, which may be thus rendered. Be thou ruler over Men, juſt, ruling in the fear of the Lord. Davids Sons ſucceding him in Government, were not all ſuch. But Chriſt, who was made of the Seed of David, and is to ſit upon his Throne, ſhall be ſuch a Ruler. He ſhall be as the light of the Morning, when the Sun ariſeth, even a Morning without Clouds, as the tender Graſs ſpringing out of the Earth by clear ſhining after Rain, v. 4. Chriſt the Sun of Righteouſneſs, ſhall ariſe, he ſhall ſhine forth as the light of the Morning, after p. 129the long Night of Antichriſtian darkneſs; and then there ſhall be a Morning without Clouds. Chriſt ſhall come in Clouds, but being come, the Clouds ſhall paſs away, and the tender Graſs ſhall ſpring out of the Earth; they of the City ſhall multiply, and flouriſh like the Graſs of the Field. David did not expect it ſhould be thus in the Generations then immediately following. True, in the beginning of Solomon's Reign there was a ſhort Morning without Clouds; but in his latter days he declined, and after him things grew much worſe. Hence he ſaith, Although my Houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all things, and ſure. As if he had ſaid, I ſee, by a Spirit of prophecy, that my ſucceſſors will not be all juſt, yet the Covenant made with me ſtands ſure, and ſhall be made good in him who is my Lord, and ſhall be my Son. And here is all my Salvation, and all my deſire. I ſee his day, and long for the great Salvation of it, and all my deſire is, that he may have a name above every name, and be exalted, and extolled, and be very high. I ſee the defections and deſolations of my Houſe, but look beyond theſe, and do well know, that a Rod ſhall come forth of the Stem of Jeſſe, and a branch ſhall grow out of his Roots, and the Spirit of the Lord ſhall reſt upon him, and he with Righteouſneſs ſhall judge the poor, and reprove with equity, for the meek of the Earth.

In the latter place, which is Pſal. 72. there is a Prayer added to this Prophecy, and the concluſion of theſe laſt prophetick words of David. The contents given of it are theſe: David, praying for Solomon, ſheweth the goodneſs and glory of his, in type, and in truth, of Chriſts Kingdom. p. 130Several paſſages in it ſhew, that it muſt be meant of Christ chiefly; as v. 5. They ſhall fear thee as long as Sun and Moon endure, throughout all Generations: v. 7. In his days ſhall the Righteous flouriſh, and abundance of peace, ſo long as the Moon endureth: v. 17. His Name ſhall be for ever, and men ſhall be bleſſed in him. This was the promiſe made to Abraham, In thy Seed ſhall all Nations be bleſſed; that Seed was Chriſt. Gal. 3.16. Glorious things are ſpoken of Chriſt's Kingdom in this Pſalm. He ſhall judge the people with Righteouſneſs. The Mountains, that is, Rulers, ſhall bring peace to the people. They ſhall not be the Mountains of Prey, but the Mountains of Peace. His Kingdom ſhall be univerſal, even to the ends of the Earth. An abſolute Victory will be gotten over his Enemies, they ſhall lick the Duſt; and the greateſt ſhall be made to bow to him. The Kings of Tarſhiſh, and of the Iſles ſhall bring Preſents, the Kings of Sheba and Sebah ſhall offer Gifts; yea all Kings ſhall fall down before him, all Nations ſhall ſerve him. And then will be the Churches full Redemption: v. 14. He ſhall redeem their Soul from deceit and violence. Now the fore-ſight of this glorious Kingdom, and of the happy Eſtate of the Church in it, makes David to break forth into Praiſes; v. 18. Bleſſed be the Lord God, the God of Iſrael, who onelyonly doth wondrous things; and bleſſed be his Glorious Name for ever, and ever, and let the whole Earth be filled with his Glory, Amen, and Amen. And then he concludes this, and all other his Pſalms, with theſe words; v. 20 The prayers of David, the Son of Jeſſe, are ended. Whence may be gathered, that this Pſalm contains the remainder of the laſt p. 131words of David, and that this Pſalm was the laſt of David's Pſalms, though it be not ſet laſt in the Book of Pſalms. For the clearing whereof, two things may be conſidered:

1. The Pſalms are not all placed according to the time of their compoſure, or the occaſion of them: for Pſalm the Third, is a Pſalm of David when he fled from Abſalom. Now many made before this, are ſet after it; as Pſa. 34. A Pſalm of David, when he changed his behaviour before Abimelech. And Pſa. 51. A Pſalm of David, when Nathan the Prophet came to him, after he had gone in to Bathſheba. Soe alſo Pſa. 57, and 63. So then, this may be the laſt, though not ſet laſt.

2. The Pſalm it ſelf gives us ground to conclude that it was the laſt, and made by David a little before his death: For thus he begins it, Give the King thy Judgments, O God: Which ſhews, that Solomon was now made king, for ſo he is here called. And this Pſalm was made when both Father and Son were Kings. Give the King thy Judgments: There David is called King; and thy Righteouſneſs to the King's Son: There Solomon is called King. And that Solomon was King, David's own words do declare, 1 Kin. 1.48. Bleſſed be the Lord God of Iſrael, which hath given me one to ſit upon my Throne, mine Eyes alſo ſeeing it. By this 'tis evident, that the plain literal ſenſe may ſtand; that this was the laſt of the Pſalms of the ſweet Pſalmist of Iſrael, who never ſung more ſweetly than now. And to this, theſe three things may be added:

1. The matter of this Pſalm contains that which was the ſum and ſcope of David's Prayers, even p. 132that Chriſt might reign gloriouſly, and that in his days the Righteous might flouriſh. This is all my deſire, and in this my Prayers will reach their end.

2. David being carried in ſpirit to the Day of Christ's glorious reign, and being ſet in the View of his bleſſed Kingdom, and ſeeing him breaking Oppreſſors in pieces, and perfecting that which concerns the Saints; and at laſt delivering up the Kingdom to God the Father, breaks out into this joyful Acclamation, The Prayers of David the Son of Jeſſe are ended. They are fulfilled, and fully accompliſhed, they are all conſummated. So much is in the Hebrew word foreign the Prayers of David, and of all the Saints, will at laſt have a full accompliſhment; and Faith may, even as God doth, call the things that are not, as though they were. So by a voice of Faith he might well ſay, The Prayers of David the Son of Jeſſe are fulfilled.

3. When Chriſt ſhall take to himſelf his great Power, and Reign, and ſhall have put down all that is to be put down, and ſhall preſent all the Saints faultleſs before the preſence of his Glory, with exceeding Joy, then Prayers will be ended. As the Prayers of Saints, ſo Chriſt's alſo, who is David the Son of Jeſſe. Hoſ. 3.5. They ſhall ſerve the Lord, and David their King: There Chriſt is called David; And Iſa 11. A Rod ſhall come forth of the Stem of Jeſſe: there he is the Son of Jeſſe: So the Prayers of this David the Son of Jeſſe will be ended. All that ever he prayed for will be accompliſhed; yea, all that he hath to pray for, will be granted: For then all the good things contained in God's Decrees ſhall be brought forth: and p. 133whatever Chriſt hath purchaſed for, ſhall be enjoyed by the Saints: All Promiſes will be fulfilled to them, and all the deſires of their hearts given them. And then, as Faith will be ſwallowed up in Viſion, and Hope in Fruition, ſo Prayers will end in everlaſting Praiſes.

That the great things contained in this Prophecy, in which we have been thus running to and fro, may be the better underſtood, and improved, ſomewhat ſhall be added upon theſe following particulars:

1. The Calling of the Jews.

2. The Reſtitution of all things.

3. The Deſcription of the two Beaſts, Revelat. 13.

4. The Day of Judgment, and the World's periſhing by Fire.

5. Some Signs of the times when the Fall of Babylon is at hand.

6. Some Advantages which the knowledge of theſe Truths will afford.

7. The Concluſion of all, in ſome Counſels and Directions.

1. The Calling of the Jews.

We may conceive that there will be a twofold Calling of the Jews: A Firſt Calling will be at the ending of the One thouſand two hundred and ninety days, Dan. 12.11. At that time the Jews Deliverance will begin, and there will be then a calling and a gathering of them: But at this time many will be called, but not ſo many choſen. This p. 134calling will be inward, and effectual to ſome; but to many but outward, and in profeſſion only; For after this their calling, they will have many Enemies, cauſing great trouble to them: Dan. 11.31. there is mention of an Enemy; and 'tis ſaid, Arms ſhall ſtand on his part, and they ſhall pollute the Sanctuary of ſtrength: And, v. 45. He ſhall plant the Tabernacle of his Palace in the glorious holy Mountain. Zach. 14.2. I will gather all Nations againſt Jeruſalem, and the City ſhall be taken. Now as this will be a time of great tryal, ſo many of the Jews ſhall fall away. Dan. 11.30. This Enemy ſhall have indignation againſt the holy Covenant, and have intelligence with them that forſake it; v. 33. ſome he ſhall corrupt by flatteries; and ſome of them of underſtanding ſhall fall: ſome ſuch as Peter, and others ſuch as Judas.

The ſecond Calling will be at the end of one thouſand three hundred and thirty five days; which is forty and five years more than the former number: 'tis ſaid, bleſſed is he that cometh to theſe days. At this time all Iſrael will be ſaved, as from their perſecuting Enemies, ſo from ſin: and all will be called, and choſen, and faithful. Rev. 19. Thy People ſhall be all righteous, Iſa. 60.21. All ſhall be effectually called, and their Children ſhall be as aforetime, Jer. 30.20. theſe ſhall be of the Church, and like John Baptiſt, ſhall be ſanctified from the Womb. No Noah ſhall have a curſed Cham, no Iſaac a prophane Eſau, for this would be a grief of heart, contrary to that promiſe, there ſhall be no ſorrow. God ſhall put the Law in the mind, and write it in the heart, and they ſhall no more teach every man his Neighbour, ſaying, know the Lord; p. 135for all ſhall know him, from the leaſt even to the greateſt of them. They may need to be inſtructed farther in the knowledge of the Meſſias, but no need to be taught which is the Meſſias; no need to be taught as Andrew did Peter, Joh. 1.41. We have found the Meſſias; as the Woman of Samaria did the Samaritans, Come ſee the man which told me all things that ever I did, is not this the Chriſt? But they may then teach as Aquila and Priſcilla did Apollo, who inſtructed him in the way of God more perfectly. This ſecond Calling appears, Zach. 13.9. Two parts ſhall be cut off, and dye, and I will bring the third part through the fire, and will refine and try them: I will ſay, it is my People; they ſhall ſay, the Lord is my God. And we may conceive, that this ſecond Calling will be by means of the perſonal appearing of Chriſt. Zach. 12.10. They ſhall look upon me whom they have pierced, and mourn. Rev. 1.7. Every eye ſhall ſee him; they alſo which pierced him: Not only Judah which pierced Chriſt, but alſo the ten Tribes, Thus as Paul was converted by ſeeing Chriſt, ſo ſhall the Jews, And after this, Joſeph and Judah ſhall become one, and one King ſhall be to them all: And then every Tribe ſhall be in its portion in the Land, and the Patriarchs, Prophets, Apoſtles, and all Saints coming with Chriſt, ſhall ſtand in their Lot in the City.

2. The Reſtitution of all things.

We read of a twofold Reſtitution of all things. The firſt by Elias, the ſecond by Chriſt.

p. 1361. By Elias, Mat. 17.12. Elias ſhall firſt come, and reſtore all things; but I ſay, Elias is come already. The occaſion of what was ſpoken of Elias, was Chriſt's transfiguration, which did prefigure his coming in glory: And the Diſciples from hence ſeem to conclude, that Chriſt ſhould then reign in glory. But this lay in the way, the Scribes ſay that Elias muſt firſt come. To which Chriſt gives an anſwer; in which two things are to be conſidered:

Firſt, Elias ſhall come and reſtore all things. Here's a plain aſſertion, Elias ſhall come: Which was ſpoken after John Baptiſt was come, and gone: And then this was a truth, Elias ſhall come.

Secondly, Chriſt anſwers, Elias is come already. So both are true, Elias is come and Elias ſhall come. As there is then a twofold coming of Chriſt, ſo a twofold coming of Elias; for an Elias is a forerunner of Chriſt at both his comings. The firſt coming of Elias was foretold, Iſa. 40.3. The voice of one crying in the Wilderneſs. Mat. 3.1.3. this was fulfilled in John Baptiſt: This is he that was ſpoken of by Iſaias the Prophet, And Mat. 17.12. Chriſt ſaid that John was the Elias which was to precede his firſt coming. The ſecond coming of Elias is foretold. Mal. 3.1. Behold I ſend my Meſſenger, and he ſhall prepare the way before me, and the Lord whom ye ſeek ſhall ſuddenly come to his Temple, &c. Mal. 4.1. The day cometh that ſhall burn as an Oven: v. 5. Behold I ſend you Elijah the Prophet. Though theſe Prophecies had ſome degree of accompliſhment in John Baptiſt, yet certainly the full accompliſhment is yet to come. For an Elias ſhall be … before the coming of the great and dreadful p. 137day of the Lord. Now this dreadful day muſt certainly be chiefly meant of the day of his ſecond coming. For, firſt, all here foretold cannot be ſaid to be fulfilled at his firſt coming: For did this day burn as an Oven, ſo that all the proud, and ſuch as did wickedly, were burnt up, and had not root or branch left them? This threat had not its accompliſhment at the deſtruction of Jeruſalem, for this happened ſeveral years after the firſt coming of Chriſt; 'tis promiſed, that at that time thoſe that fear the name of God, ſhould go forth, that is out of their bondage and afflicted ſtate, and ſhould tread down the wicked; ſo as that they ſhall be as aſhes under the ſoles of their feet. But no ſuch thing was done then, the Saints did not tread down the wicked. Jeruſalem was trodden down by the Romans. This Prediction doth well agree with other Prophecies, of the great deſtruction of Chriſt's and the Churches Enemies; and very much with Peter's Prophecy of the world's periſhing by fire. The time of Chriſt's firſt coming is called, The acceptable year of the Lord, and of proclaiming liberty to ſinners, to get forth from their ſpiritual Captivity. So 'tis expounded by Chriſt, This day is this Scripture fulfilled in your ears, Luk. 4.21. Now how can that ſo ſweet a day ſpoken of by Eſaias, be the dreadful day ſpoken of by Malachi? In this dreadful day the Sons of Levi ſhall be purified, and the Offerings of Judah and Jeruſalem ſhall be pleaſant as in the days of old. This was not fulfilled at Chriſt's firſt coming; for then the Sons of Levi were the great Enemies of Chriſt, and had the chief hand in crucifying him: And then Judah and Jeruſalem killed the Prince of Life; ſo far were their p. 138Offerings from being pleaſant, as in the days of old. By this it appears, that an Elias is yet to come, who ſhall reſtore all things, and that to the Church in general, and to the Jews in particular.

Firſt, To the Church in general: The Apostles firſt preached the Goſpel, and were Witneſſes to Christ; they laid the Foundation, which is Crist, and built upon that Foundation, Gold, Silver, and precious Stones: Their Doctrine was pure, and the Truths they preached very precious: They laid no Commands upon the Diſciples, but what they received from the Lord: They planted and watered, and God gave an Increaſe. Doctrine was found, and ſaving; Diſcipline was good; Ordinances were rightly adminiſtred; and they were the true Worſhippers, who worſhipped the Father in Spirit and in Truth. They had the guidance of an infallible Spirit in what they did, as Apoſtles and Miniſters of Chriſt: But falſe Teachers quickly aroſe; the Evil One ſowed Tares; the Myſtery of Iniquity began to work; and there were thoſe who did build, Wood, Hay, and Stubble: Damnable Hereſies were brought in; and at laſt the Man of Sin was revealed, with whom came in Idolatry, Superſtition, and all kind of Abominations. But in the time of this departure from the Faith, Chriſt hath his faithful Witneſſes, bearing a teſtimony to the truth as it is in Jeſus. They propheſie when the Beaſt reigns, but in Sackcloth; and at laſt the Beaſt ſlays them: But after three days and half, the Spirit of Life enters into them, and they ſtand upon their Feet, and as they were ſown in weakneſs, ſo ſhall they be raiſed in power, and be the Angel flying in p. 139the midſt of Heaven with the everlaſting Goſpel. Now theſe raiſed Witneſſes, and this revived Miniſtry, will come in the ſpirit and power of Elias: And by the ſpirit of Chriſt's Mouth will the Man of Sin now be conſuming. And as Elijah did by Fire from Heaven convince the People, that the Lord was God, and Baal was no God; and by this occaſioned the deſtruction of the Prieſts of Baal: Even ſo ſhall the Elias which is to come, preach the everlaſting Goſpel; and by him Apoſtolical Doctrine, Ordinances, and Diſcipline ſhall be reſtored. And this Day ſhall declare Men's Works, of what ſort they are; and the Word preached ſhall be Fire, to burn up Wood, Hay, and Stubble. And then ſhall Popiſh Prieſts appear to be but as the Prieſts of Baal. Now by this means Unity ſhall be reſtored to the Church: For this Elias will be a bleſſed Peace-maker among the Saints, and ſhall make Brethren to dwell together in Unity, ſo that one ſhall not be of Paul, another of Apollo. Now ſometimes Fathers begetting, and Children begotten through the Goſpel, have fallen aſunder. But this Elijah ſhall turn the hearts of Fathers to their Children, and the hearts of Children to their Fathers: And that Promiſe will be fulfilled, Phil. 3.15. If in any thing ye be otherwiſe minded, God ſhall reveal even this unto you. And thus the Multitude of the Diſciples will be, as in the Apoſtle's days, of one Heart, and of one Soul.

Secondly, To the Jews in particular: For they ſhall be called, and be the Children of the living God. And ſo the Adoption, Glory, and Covenants, and giving of the Law, ſhall be reſtored to them, and more than they had under the Law. And we p. 140may well ſuppoſe that the Elijah, ſpoken of in Malachy, will be the means of the firſt calling of the Jews. For he ſhall turn the hearts of Fathers to their Children, and of Children to their Fathers. Through his Miniſtry the Jews ſhall come to have the ſame Hearts with their Fathers, Abraham, Iſaac, and Jacob. Abraham believed God, and his Faith was counted to him for Righteouſneſs, and he was obedient to the Commands of God. He ſaw Christ's day, and rejoyced. And at laſt the Children ſhall have the ſame heart with Abraham their Father. They ſhall believe unto Righteouſneſs, and rejoyce in Christ's day. And when Abraham, Iſaac, and Jacob ſhall be in the beloved City, then their hearts will be to their Children. So this Elias will be, as the Inſtrument of turning the Childrens hearts to their Fathers, ſo the occaſion of the Fathers turning their hearts to their Children. And now the diſobedient will be turned to the wiſdom of the Juſt; that is, of juſt Abraham. 'Tis to be obſerved, that the Jews great diſobedience was, in refuſing to hear Chriſt, and to obey the Goſpel which he preached, which was after John Baptist was beheaded. Now Elias muſt turn theſe diſobedient ones to the wiſdom of the Juſt; which ſhews, that there is an Elias yet to come, to reſtore all things: And when he comes, the Kingdom of the Spirit which was ſo evident, and eminent in the Apoſtles days, ſhall be reſtored. And then the Spirit in and by the Word ſhall mightily convince the World, wondering after the Beaſt, of their great Error therein, whereby they ſhall be made to hate the Whore, and to eat her Fleſh, and burn her with Fire. Thus much of the reſtoring all things, by an …et to come.

p. 1412. Chriſt at his coming ſhall reſtore all things, Acts 3.21. The Heavens must receive him till the time of the restitution of all things. Chriſt will come, and ſet all things right: Elias will reſtore all things of the Primitive Apoſtolical Eſtate: Chriſt will reſtore all things of the Primitive State of Innocency and Uprightneſs. Elias, all loſt through Antichriſt's Apoſtaſie, fore-told 1 Tim. 4.1. Chriſt, all loſt by Adam's Apoſtaſie, and ſhall ſet the Saints in a better Eſtate than Adam had in Paradiſe. A particular deſcription of this Reſtitution is not to be expected; but we muſt reſt ſatisfied with thoſe generals which we have in Scripture about it. Rev. 21.5. He that ſitteth upon the Throne ſhall make all things new. The Works of Antichriſt, yea all the Works of the Devil ſhall be deſtroyed: All Babels will be thrown down, and all Idols be utterly aboliſhed. The New Heavens and Earth will be created in ſuch Glory and Beauty, that the former ſhall not be remembred. And as Light, Grace, and Peace, ſhall be moſt plentifully and abundantly reſtored to the Church; ſo Righteouſneſs, Judgment, and Quietneſs to Civil States. No Inhabitant of the Beloved City ſhall ſay, I am ſick. None of the New Earth ſhall complain of violence, or wrong, then the Kingdom ſhall be reſtored to Iſrael; yea the Kingdom loſt by the First Adam, ſhall be reſtored to the Second. And a Paradiſe will be reſtored with the Tree of Life in it. In a word, all the dead Saints ſhall be reſtored, and ſhall live and reign with Christ.

3. A deſcription of the two Beaſts mentioned, Revel. 13.

p. 142As there hath been occaſion to mention the Beaſt, in the fore-going diſcourſe, ſo 'twill be requiſite to conſider the deſcription given of him in the Scriptures. Two are deſcribed in the place laſt cited. The firſt riſeth up out of the Sea, having ſeven Heads, and ten Horns, and upon his Horns, ten Crowns. Some are apt to conceive, that the Roman Empire, as Heatheniſh, was this Beaſt: But this can't be, becauſe this Beaſt is ſaid to continue Fourty and two Moneths. And beſides, the Roman Empire, as Heatheniſh, is that Dragon we read of, Rev. 12.3. A great red Dragon appeared, having ſeven Heads and ten Horns, and ten Crowns upon his Heads. And this Dragon gives to the Beaſt riſing out of the Sea, his Power and Seat, which is Rome, and great Authority. And 'tis to be obſerved, that the Dragon hath Crowns upon his Heads; but this Beaſt on his ten Horns, which are the ten Kings, which give up their Power to the Beaſt. Now for the better underſtanding of what we find in this Chapter, about theſe two Beaſts, we may conſider that in Prophetical Style, ſometime by Beaſt is meant the Fourth Kingdom which was to be on Earth. Dan. 7.23. The fourth Beast ſhall be the fourth Kingdom. Revelat. 17.7. I will ſhew thee the Mystery of the Woman, and of the Beast that carrieth her, which hath ſeven Heads, and ten Horns. Here the Beaſt is the Fourth Kingdom; and the Woman riding the Beaſt, is the Ruler of this fourth Kingdom. And as ſometimes by Beaſt is meant the fourth Kingdom; ſo ſometimes the Head thereof is called the Beaſt. Revel. 11.7. The Beast that aſcendeth out of the bottomleſs Pit, ſhall make war, &c. Where by Beaſt, the Pope, or Papal Head of this p. 143fourth Kingdom, the Slayer of the Witneſſes, is meant. This firſt Beaſt then is the fourth Kingdom, as becoming Papal; or as under Popes as the Head thereof, having Rome, which is Myſtical Babylon, for a Seat. This is the Beaſt with ſeven Heads, and ten Horns, that is ruling in that City, which was built on ſeven Mountains, and which hath had ſeven ſorts of Government, having in himſelf the Monarchical Power of the Beaſt, which before had been in the ſix preceding Kings, or Regiments, and to whom ten crowned Kings gave up their Power, which continue one hour with the Beaſt, v. 3. John ſaith, I ſaw one of his Heads as it were wounded to death, and his deadly wound was healed. That is, taking this Beaſt with ſeven Heads for the fourth Kingdom; ſo the ſixth Head of Roman Emperours was wounded by the Goths and Vandals, who prevailed ſo much in Italy, and took Rome.

But now that which did lett, being taken out of the way, the Man of Sin was revealed, and by this means the Pope was advanced, and he becoming Head, and ruling this fourth Kingdom, kept it alive, and ſo the deadly Wound was healed. The time of this Beaſt's continuance, is Fourty and two Moneths, which is the time of the Witneſſes propheſying in Sack-cloth; and of the Womans being in the Wilderneſs. Now when this time ſhall be run out, then, He that leadeth into Captivity, must go into Captivity; he that killeth with the Sword, must be killed with the Sword, v. 10. This firſt Papal Beaſt then, as ſitting on ſeven Mountains, and having ten Horns, and Rome for his Seat, ſhall be deſtroyed; for then the ten Kings ſhall hate the Whore, and eat her Fleſh, p. 144and burn her with Fire. And his Seat ſhall be deſtroyed under the Fifth Vial. But the Fourth Kingdom will not be deſtroyed at this time, though now it will have another Wound, ſeemingly deadly given to it; which will be healed, as after is to be ſhewn, by the ſecond Beast: But that which will be deſtroyed, will be the Papal Head of this Beast, as in his Seat at Rome, at the end of the Fourty and two Months, which will be expired long before the Battel of Armageddon, which ſhould be well obſerved by the Reader, in relation to what follows concerning the ſecond Beast. A clear Proof of this we find, Rev. 11.14. Where the Riſe of the Witneſſes, and the Fall of the Tenth part of the City, being fore-told, which declare the Fourty and two Months to be ended: It follows, The ſecond wo is paſt, and behold the third wo cometh quickly. So that after the fourty two Months ſhall be ended, there muſt be time for the third wo, which will be cauſed by the cruel perſecution of the ſecond Beast, and that will end in his final overthrow, and the deſtruction of that fourth Kingdom, whereof he ſhall be the Head.

The ſecond Beast cometh up out of the Earth, and hath two Horns like a Lamb, and ſpake as a Dragon, ver. 11. And his coming up is after the firſt Beaſt ſhall be killed with the Sword, and therefore is not in Being during the fourty and two Months; as they conceive, who ſay, that the ſame Antichriſt in the fourty and two Months time, is here repreſented under divers forms, as having a twofold Original, out of the Sea and Earth, a double body, a twofold ſhape and perſon, being both a Secular and Eccleſiaſtical perſon, p. 145a Tyrant and a falſe Prophet, an Emperour and High Prieſt. But againſt this it may be urged, John calls him another Beaſt, and why ſhould not we judge ſo of him? And he comes up after the other will be deſtroyed. If he be the ſame, he muſt be deſtroyed with him, and in him, at the end of the forty and two Months. And if he ſhould be deſtroyed with the other, then there would be no Beaſt after the forty two Months; but the Scripture gives clear Teſtimony, that a Beaſt will be after this time, and ſhall continue till he be taken at Armageddon, which will be the ending of the third woe. By this it appears that they are two diſtinct Beaſts, one ſucceeding another. Yet muſt it be acknowledged, that in ſome reſpects they may be accounted one; as, in reſpect of Power. For the ſecond Beaſt executeth all the Power of the firſt, v. 12. And cauſeth all to worſhip the firſt Beaſt, which will be as it were revived in this ſecond. For the deadly wound given to the fourth Kingdom by the ruine of Rome, and of the firſt Beaſt there, will be healed by the coming up of this ſecond Beaſt. So then, though they will be two Beaſts, yet but one Antichriſt, or Man of ſin, and ſo are ſpoken of, 2 Theſſ. 24.8. And whereas 'tis ſaid, the Beaſt that was, and is not, he is the eighth, and is of the ſeven, Rev. 17.11. why may we not conclude thus? the former Beaſt is the ſeventh, and this ſecond is the eighth. Uſually they are thus made up, One is, that is the ſixth order of Pagan Emperours, the other is not yet come, that is the ſeventh order of Chriſtian Emperours, and then the Pope is made the eighth. But the former way ſeems more probable. Thus then, when the forty and two months Beaſt ſhall be deſtroyed, Satan p. 146will immediately ſend forth another Beaſt, that in him the Antichriſt, and Man of Sin may be revived, and an Head may be raiſed for the fourth Kingdom, and this will be Antichriſt.

1. In a better ſhape and form, more fit to deceive withal; for ſo great will be the Light of this Day, that if Antichriſt ſhould appear in his old form, he would be hated of all. Satan will therefore bring him forth in a better form, that he may have the more Followers: He appears like a Lamb, with a ſhew of meekneſs and innocency; and in this the ſubtilty of the old Serpent will be ſeen, who will, as near as he can, imitate the Work of God in raiſing the Witneſſes, who, when riſen, will be more pure and ſpiritual: ſo this Beaſt will be raiſed in a better ſhape, and be transformed as the Witneſſes of Chriſt, and Miniſters of Righteouſneſs, that he may more powerfully deceive.

2. He will have, as another ſhape, ſo another Seat. For,

Firſt, Rome, the Seat of the firſt Beaſt, will be deſtroyed under the Fifth Vial, Revel. 16.10. The fifth Angel poured out his Vial upon the Seat of the Beaſt, and his Kingdom was full of darkneſs. Not now wholly deſtroyed, but full of darkneſs, and is to continue till the pouring out of the ſeventh Vial.

Secondly, we may obſerve, that as two Beaſts, ſo two Babylons as Seats of thoſe two Beaſts, are mentioned in the Revelations. The firſt, Chap. 14.8. Where, after the riſing of the Witneſſes, and their ſtanding with the Lamb on Mount Sion; 'tis ſaid, Another Angel followed, ſaying, Babylon is fallen: Which is meant of Rome, and the p. 147deſtruction of the firſt Beaſt there, and his Seat; after which the ſecond Beaſt comes up. And hence it is, that preſently after the Fall of Babylon, and the deſtruction of the firſt Beaſt there, v. 9. A third Angel followed, ſaying, If any man worſhip the Beaſt, and his Image, and receive his Mark, the ſame ſhall drink of the Wine of the wrath of God. This ſeems ſtrange, that when Babylon is fallen, and the Beaſt in it come to his end, another Angel ſhould be ſent to warn Men not to worſhip the Beaſt. But by this 'tis evident, That when Rome the firſt Babylon falls, another Beaſt will ariſe; and as he will be a grand Impoſtor, ſo there will be great need of this warning to beware of him. The ſecond Babylon is mentioned, Revel. 16.19. as in Being at the pouring out of the ſeventh Vial; for then 'tis ſaid, Great Babylon came into remembrance before God. Thus we ſee it manifeſt, that there are two Babylons mentioned in the Revelations: Yet let it be conſidered, that Babylon may be taken two ways.

1. Locally, for a particular place and Seat: So Rome is Babylon, and after its deſtruction, ſome other place may be ſo.

2. Politically, for the Antichriſtian ſtate, or fourth Kingdom under Antichriſt, as having the Supreme Rule in it. And thus as the two Beaſts are but one Antichriſt, ſo the two Babylons are but one and the ſame Antichriſtian State and Kingdom. An Empire may remain the ſame when the Seat is changed: as when Conſtantine removed from Rome to Byzantium.

Q. But where will the ſecond Babylon, or Seat of this ſecond Beaſt be?

A. This cannot be determined; but it may p. 148be probably conceived, that it ſhall be ſome where in the Eaſt. For,

Firſt this Beaſt will have great power, and ſhall deceive many by his feigned Miracles, and ſhall force obedience; for he cauſeth all to receive his Mark.

Secondly, It is not likely that he ſhall have power to deceive and perſecute among the Gentile Saints, who had been ſo long under the power of the firſt Beaſt, in this Antichriſtian part of the world: For at the end of the one thouſand two hundred and ſixty days, the Woman, that is, the Church of the Gentile Saints, comes up out of the Wilderneſs, and not to return again; for the voice from Heaven is, Come up hither: They therefore are to be above, and not beneath.

Thirdly, we may conceive that this Beaſt will chiefly act his part among the Jews, when they ſhall be brought to their own Land; and will be an Antichriſt, or Man of Sin, raging amongſt them, and raiſing Perſecution and trouble to them. And thus as the firſt Beaſt hath acted his part amongſt the Gentile Saints, ſo this ſecond will againſt the Jews, when they ſhall be called; and called they muſt be: For the River Euphrates is to be dried up, to make way for the Kings of the Eaſt; that is, the Jews ſo called, becauſe the Kingdom ſhall be reſtored to them: and that by the King of the Eaſt, are meant the Iews, may be proved from Iſa. 11.15. When the Lord ſhall ſhake his Hand over the River, there ſhall be an High-way for the remnant of his People from Aſſyria. And Zach. 10.10, 11. I will bring them again from Egypt, and p. 149Aſſyria, and all the deeps of the River ſhall dry up. Which doubtleſs is the ſame with the drying up the River Euphrates. And the following words ſhew that we are to underſtand thereby, The Pride of Aſſyria ſhall be brought down, and the Scepter of Egypt ſhall depart. Which ſignifies the waſting, and deſtruction of the Turkiſh Empire, and the bringing down the Pride of the Turk, for he rules in Egypt, and Aſſyria; and by this means, way ſhall be made for the Jews, theſe Kings of the Eaſt, to return to their own Land: and then will this Beaſt be their perſecuting Enemy, and ſhall prevail much againſt them at laſt, and cauſe ſuch trouble to them, as never was ſince there was a Nation; & by his feigned Miracles ſhall draw in the Kings of the Earth to his aſſiſtance, as we ſee Rev. 16.13. And the place of their gathering will be Armageddon, which being an Hebrew name, gives ground to conclude, that this gathering will be in Judea; which alſo appears, Ezek. 39.4. Gog and Magog, the ſame with that great Army we read of, Rev. 19. being headed by this Beaſt, ſhall fall upon the Mountains of Iſrael. This is alſo manifeſt from Joel, 3.12, where it is ſaid, They ſhall come up to the Valley of Jehoſaphat, and the Command is, Put in the Sickle, for the Harveſt of the Earth is ripe: and here 'tis that the Beaſt will be taken: ſo that we may well conclude, that he will be the great Enemy to the Jews. And it being ſo, we may conceive farther, that this ſecond Beaſt will be the little Horn, The King of fierce Countenance, the vile perſon, ſpoken of by Daniel the Prophet.

1. The little Horn. It's manifeſt that the fourth Kingdom will be laſt of all under the p. 150power of this little Horn. Dan. 7.23. The fourth Beaſt is the fourth Kingdom, the ten Horns are ten Kings, and another ſhall riſe after them. In the Greek Tranſlation foreign, behind them and unawares; and he ſhall ſpeak great words againſt the Saints of the moſt high, and ſhall wear out the Saints, and think to change Times, and Laws; and they ſhall be given into his hands until a time, times, and the dividing of time. Compare Dan. 12.6, 7. How long ſhall it be to the end of theſe wonders? The Anſwer is, For a time, times, and an half; and then the end ſhall be. The end of the Beaſts Reign, and of the Jews trouble. For then the Judgment ſhall ſit, and they ſhall take away his Dominion; that is, the Dominion of the little Horn, to conſume, and deſtroy it for ever: and then the greatneſs of the Kingdom under the whole Heaven, ſhall be given to the People of the Saints of the moſt high. Now as for the firſt Beaſt, he can't be this little Horn, becauſe he is to be deſtroyed long before the fourth Kingdom will end; and no one of the ten Horns can be this little Horn, for he riſeth after them. Therefore the ſecond Beaſt muſt be this little Horn. And as the Gentile witneſſes ſhall lye dead three days and an half, and then ſhall riſe, and ſhortly after the firſt Beaſt ſhall be deſtroyed; ſo the Jews great trouble will be in the laſt three years and half of their ſuffering time, and then they ſhall be delivered, and this ſecond Beaſt will be taken, and the fourth Kingdom deſtroyed for ever.

2. The King of fierce Countenance. Dan. 8.23. In the latter end of their Kingdom; that is, of the Grecians, when the fourth Kingdom, into which theirs was to run, ſhall come near its end, p. 151then a King of fierce Countenance ſhall ſtand up, underſtanding dark ſentences, and his power ſhall be mighty, but not by his own power. He ſhall deſtroy the holy, and the mighty People, that is, the Jews; and through his policy ſhall cauſe craft to proſper in his hand. And laſtly, he ſhall ſtand up againſt the Prince of Princes. Now obſerve how well theſe things agree to this Beaſt. He may be ſaid to be a King of fierce Countenance, Rev. 13.11. He ſpake as a Dragon. He cauſeth all to receive a Mark, and endeavours to ſlay all that will not worſhip the Beaſt's Image. V. 16, 17. He doth great wonders, making fire to come down from Heaven in the ſight of Men; and he cauſeth craft to proſper in his hand: for by his ſubtilty he perſwades the Kings of the Earth, and of the whole World to come in to his aſſiſtance, which ſhews him to be very ſubtle, and a King underſtanding dark ſentences. And he is alſo mighty, but not by his own power. For the Kings of the Earth give up their power to him, and ſo he is mighty by their power. And laſtly, which makes the thing moſt clear, as the King of fierce Countenance ſhall ſtand up againſt the Prince of Princes, even Chriſt, ſo this is plainly ſaid concerning this ſecond Beaſt, Rev. 19.11. Chriſt hath this name upon his Veſture, and his Thigh, King of Kings and Lord of Lords. The ſame with Prince of Princes. And v. 19. I ſaw the Beaſt, with the Kings and their Armies, and they make War againſt him that ſate on the white Horſe. And lo, here we find that King of fierce Countenance ſtanding up againſt the Prince of Princes, viz. the ſecond Beaſt making War againſt him that had a name written, King of Kings, and Lord of Lords.

p. 152The vile Perſon. Of him 'tis ſaid, Dan. 11.21. He ſhall obtain the Kingdom by flatteries, appearing as a Lamb, meek, and peaceable: but having gotten the Kingdom, ſhall do according to his own will, v. 36. And ſhall exalt himſelf above every God. And ſhall proſper till the Indignation be accompliſhed. He ſhall enter into the glorious Land, and then Michael ſhall ſtand up, and at that time the Jews ſhall be delivered, and this Beaſt, this vile Perſon, with his falſe Prophet, ſhall be taken. Now theſe things being conſidered, we may judge it probable, that this ſecond Beaſt will have his Seat ſomewhere in the Eaſt.

In the next place, I ſhall offer this to conſideration, whether what is added about the Number of the Beaſt, may not be chiefly meant of this ſecond Beaſt. Some things may be obſerved, which make it probable:

1. This is added in the cloſe of the deſcription of this ſecond Beaſt. And ſeeing this comes up after the other is deſtroyed, we may judge, that what is ſpoken of the Number of his Name, ſhould belong to this Beaſt.

2. 'Tis ſaid to be the Number of the Beaſt, not of the Beaſts; which doth ſhew that it belongs to one, and not to both.

3. By the knowledge of the Number of his Name, and Mark, the Beaſt is known. Let him that hath underſtanding count the Number of the Beaſt. Why? Becauſe thus he may be known. Now as for the firſt Beaſt, if we had not other ways of knowing him, than, by the Number of his Name, we ſhould be much at a loſs. For what hath been diſcovered hitherto of this Myſtery? True, Men have found out the Number p. 153666 in ſome Names. But what is this for the diſcovery of the Beaſt. And hath it been a matter of ſo great wiſdom to find out this Number in the word foreign, or in ſome other Names? Surely there is much more in it, ſeeing a Victory is to be gotten over it, Rev. 15.2. Now for the firſt Beaſt, there are evident Characters given of him, by which he is known, and whereby we may come to a certainty, and ſay we know that we know him: but yet the Number of the Beaſt remains a Myſtery. Theſe Characters we have, 2 Theſſ. 2.3.4. The Man of Sin oppoſeth and exalteth himſelf above all that is called God, and ſitting in the Temple of God, ſheweth himſelf that he is God. And, 2 Tim. 4.1, 2. In the latter times Men ſhall depart from the Faith, giving heed to Doctrines of Devils, ſpeaking Lyes in Hypocriſie, forbidding to Marry, and commanding to abſtain from Meats. And laſtly, in Rev. 17.7. I will tell thee the Myſtery of the Woman, and the Beaſt which carrieth her, which hath ſeven Heads, and ten Horns; 'Tis evident that Rome is here meant, which was the great city reigning over the Kings of the Earth. So the firſt Beaſt is known ſufficiently by other Characters, though we have not found out the Myſtery of the Number of his Name. Therefore it ſeems moſt probable, that this reſpects the ſecond Beaſt, who as he ſhall be in a better form, and do lying Wonders, and more powerfully deceive, ſo it would be more difficult to diſcern him; but the Elect ſhall diſcern him, for he ſhall not be able to deceive them, but they ſhall look through his lying Wonders, and ſhall have underſtanding to count the number of his Name.

p. 1544. Obſerve thoſe expreſſions; Here is wiſdom, let him that hath underſtanding count: Which implies, that this is a very aenigmatical and obſcure thing; and 'twill be an excellent piece of wiſdom to find out the Number of his Name. It implies alſo, that this wiſdom may be attained. For to ſome it ſhall be given to count: If none ſhall have it, in vain 'tis ſaid, Here is wiſdom, let him that hath underſtanding count. This ſhews that ſuch an underſtanding ſhall be given to ſome. But where is this Wiſdom now? and who hath the Underſtanding to count? What is there of ſatiſfaction given by any, for the diſcovery of this Myſtery? Wherefore it ſeems, that this diſcovery is reſerved for the time of the ſecond Beaſt; and God will then give an Underſtanding to ſome to know him, and they ſhall have this Wiſdom to diſcern the Number of his Name.

For a concluſion of what ſhall be ſaid concerning this ſecond Beaſt, let theſe three Particulars be obſerved:

1. This ſecond Beaſt will be of very ſhort continuance, in compariſon with the former, for he will not much exceed fourty and five years. For firſt, under the fifth Vial, the Seat of the Beaſt, and conſequently the firſt Beaſt will be deſtroyed. Secondly, under the ſixth, way will be made for the Kings of the Eaſt, and the Jews ſhall be called, and return to their own Land. Thirdly, from the time of the firſt calling of the Jews, till the Battel of Armageddon, where the ſecond Beaſt ſhall be taken, and after which the Jews ſhall have reſt, will be fourty and five years: Which appears, Dan. 12.11.12. From the time that the daily Sacrifice ſhall be taken away, ſhall be One thouſand p. 155two hundred and ninety days, and at the end of theſe days the Jews ſhall be called: And then it follows, Bleſſed is he that cometh to the one thouſand three hundred and thirty five days. Why bleſſed? Becauſe the Jews Enemies will then be all cut off, and the greatneſs of the Kingdom under the whole Heaven ſhall be given to the People of the Saints of the Moſt High. Now the latter Number is Fourty and five years more than the former, and at the end of them, this Beaſt will come to his end.

2. This Beaſt will have his falſe Prophet workking Miracles before him. The Beaſt and falſe Prophet are not one perſon, but muſt be taken as two diſtinct perſons, and ſo are they ſtill ſet forth. There will be one, in whom the Devil will be a Lying Spirit, who ſhall preach up this Beaſt, and cry up his Authority, and ſhall work Miracles before him, cauſing Fire to come down from Heaven in the ſight of Men; and by this means ſhall wonderfully deceive, and draw many after the Beaſt. As an Elias, and true Prophet of Chriſt ſhall come, ſo God may ſuffer a falſe Prophet to withſtand him, even as Jannes and Jambres withſtood Moſes: And as Elias ſhall perſwade the Elect to follow the Lamb; ſo this falſe Prophet ſhall ſeduce the Veſſels of Wrath, and draw them after the Beaſt. And that Elias which ſhall come may have the gift of working Miracles; and then as the Magicians of Egypt did ſeemingly ſome Wonders, which were done by Moſes and Aaron, ſo may this falſe Prophet do ſomewhat in appearance, like the Miracles of Elias.

3. This Beaſt, and falſe Prophet, will have a moſt remarkable and ſtrange Judgment executed p. 156upon them, Rev. 19.20. Theſe both were taken, and caſt alive into the Lake of Fire, that is, Hell. Rev. 20.10. The Devil was caſt into the Lake of Fire, where the Beaſt and the falſe Prophet are. So the Lake of Fire is Hell; and theſe both were caſt into it. Which doth not only ſhew, that the Antichriſtian State and Kingdom, and ſo the Antichriſt and Man of Sin, ſhall be deſtroyed; but it ſhews that the particular Perſon, which ſhall then have Supream Power and Command in the fourth Kingdom, and ſhall ſtand up againſt the Prince of Princes; and that falſe Prophet, which ſhall then be ſo active for the Beaſt, even theſe two perſons ſhall be caſt alive &c. Now that we are to take the Beaſt and falſe Prophet for two Individual Perſons, may be gathered from Rev. 20.10. The Devil was caſt into the Lake of Fire, where the Beaſt and falſe Prophet are. This is above one thouſand years after the taking of the Beaſt. So that when the Antichriſtian State, and Kingdom, ſhall be wholly aboliſhed, the Beaſt and the falſe Prophet will be in torment. Now this being cleared, we may obſerve farther, that they are ſaid to be caſt alive into this Lake. That is, deſtroyed Body and Soul in Hell. For as this will be ſuch a Beaſt as never was ſince there was a Beaſt, cauſing ſuch trouble to the Jews as never was ſince there was a Nation; ſo he, and his falſe Prophet, ſhall have ſuch Judgment as never was before. Korah, Dathan, and Abiram went down quick into the Pit, Numb. Chap. 16. ver. 30. For the Earth opening ſwallowed them up, and ſo they were buried alive. But this Beaſt, and falſe Prophet, ſhall be caſt alive into Hell. For at this time God's fury will come up in his Face. p. 157Ezek. 38.18. And the anger of the Lord, will be ſo exceeding hot againſt them, for their moſt daring wickedneſs, in ſtanding up againſt the Prince of Princes (a greater Sin than that of Korah's ſtanding up againſt Moſes and Aaron) that he will not reſpite their full torment till the reſurrection of the wicked, above one thouſand years after; but then immediately ſhall they be caſt Body and Soul into Hell, and be under full torment in both. And as Enoch and Elias, perſons ſo eminent for Godlineſs, were tranſlated that they did not ſee Death, and were carried alive to Heaven; ſo this Beaſt and falſe Prophet, perſons ſo eminent in wickedneſs, ſhall be caſt alive into Hell. This ſenſe is ſomewhat favoured by what follows: The remnant were ſlain, foreign, the rest; therefore theſe were not ſlain by a bodily Death, but both in Soul and Body were under the power of the Second Death. Thus much of theſe two Beaſts.

4. The Day of Judgment, and the Worlds periſhing by fire.

For the better underſtanding of what we find in Scripture concerning the Day of Judgment, take notice of two things:

1. Chriſt will begin the work of Judgment at his next appearing, 2 Tim. 4.1. The Lord Jeſus Christ ſhall judge the quick and the dead, at his appearing and kingdom. When Chriſt ſhall appear, and the New Jeruſalem ſhall come down, and Chriſt ſhall take to himſelf his great Power and Reign, then he ſhall judge the quick and the dead.

Q. What ſhall Chriſt then do as a Judge, or what ſhall be his judging-work at the beginning of the thouſand years?

p. 158A. 1. The dead Saints ſhall be raiſed, and judged at this time: which is evident from Rev. 11.15. The ſeventh Angel ſounds his Trumpet, and there were Voices ſaying, The Kingdoms of the world are beeome the Kingdoms of the Lord, and of his Chriſt. This is at the beginning of the thouſand years. Now obſerve what is ſaid verſe 18. Thy wrath is come, and the time of the dead, that they ſhould be judged. And what dead are meant, the following words declare; And that thou ſhouldeſt give reward to thy Servants the Prophets, to the Saints, and to all that fear thy Name, ſmall and great. So by dead in this place, are meant the dead Saints, and all the dead Saints, even as many as fear God's Name: All theſe ſhall be judged by a ſentence of Abſolution, and ſhall receive he Kingdom which was promiſed to them.

2. Chriſt's work at this time, as a Judge, will be to deſtroy them that deſtroyed the Earth, Rev. 11.18. Whence we may gather, that this will not be the time of raiſing the Wicked, but of deſtroying them; not of raiſing them out of their Graves, but of ſending them to their Graves. Which is alſo evident from 2 Pet. 3.7. The Heavens and Earth whieh are now, by the ſame word are kept in ſtore, reſerved unto Fire againſt the day of Judgment, and perdition of ungodly men. Here the day of Judgment is mentioned, and this will be a day of perdition of ungodly men; foreign, of killing, not of making them alive again. And laſtly, The Heavens and Earth which now are, ſhall then periſh by Fire. And here I ſhall inſiſt a little upon theſe words, and ſhew what we are to underſtand by the Heavens and Earth which now are, and how they ſhall periſh by fire; and by this p. 159we ſhall ſee farther, what the judging work of this day will be. Conſider then,

The Heavens and Earth which are now, do ſignifie the World which now is, both with reſpect to that which was before it, and periſhed by Water, and alſo to that which ſhall be after it, and is to come; even the new Heavens, and the new Earth, wherein Righteouſneſs ſhall dwell. And if we conſider what World it was that periſhed by Water, we ſhall the better know what World it is that ſhall periſh by Fire.

Now the Heavens, taken in a proper ſenſe, did not periſh, neither did the Body of the Earth periſh; but all the Men upon the face of the Earth periſhed, except thoſe in the Ark, and all other living Creatures without the Ark, in whom was the Breath of Life; and alſo the Fruits of the Earth. 2 Pet. 2.5. Bringing in a Flood upon the world of the ungodly. This World of the Ungodly periſhed by water. And together herewith, there were Analogical Heavens and Earth, which alſo periſhed by water. Analogical Heavens there were which periſhed, and thoſe both Political and Eccleſiaſtical.

1. Political Heavens: that is, the Superiour, Sovereign, and Ruling part of that World; for, as after ſhall be ſhewn, thus Heaven is ſometimes taken. And 'tis to be obſerved, that the Ruling part of that World was exceeding corrupt: For, thoſe that were higheſt in power, were moſt eminent in wickedneſs: The great Men were the greateſt Sinners, and did fill the World with Violence, Rapines, Oppreſſions, and all manner of unrighteouſneſs, Gen. 6.11. And therefore God brought a Flood, in which theſe Heavens periſhed. For all the Principalities and Powers of that wicked p. 160and ungodly World, were ſwept away by the Flood.

2. Eccleſiaſticall Heavens: Churches on Earth are ſometimes called Heaven; the Kingdom of Heaven frequently in the Evangeliſts ſignifies the Church: Rev. 12.7. There was war in Heaven; That is, in the Church. Now the Eccleſiaſtical Heavens; that is, the Churches of that World, periſhed by Water; even all, except that in the Ark. 'Tis ſaid, Gen. 4.26. Then began men to call upon the Name of the Lord. There were Churches of Seth's Poſterity, which worſhipped God: But theſe did at laſt exceedingly apoſtatize, as we ſee, Gen. 6.2. The Sons of God ſaw the Daughters of Men, and took them Wives of all that they choſe. And thereupon the Lord ſays, My Spirit ſhall not always ſtrive with Man, for that he alſo is fleſh. Obſerve theſe words, He alſo: the Sons of God were ſpoken of immediately before; this [He alſo] therefore is meant of the Church-member, even he that was called the Son of God was alſo fleſh: Not onelyonly thoſe without, but alſo thoſe within the Church; not onelyonly the Poſterity of Cain, but alſo the Poſterity of Seth, had corrupted their way, and all the imaginations of their hearts were alſo evil continually. Now theſe Heavens did alſo periſh by water, becauſe of the great wickedneſs found in them: There was an Analogical Earth alſo which periſhed by water; that is, as Superiours, ſo Inferiours; as Maſters, ſo Servants; as the Mighty men, ſo the mean men; as the Giants, ſo the Dwarfs: the Flood ſwept all away, and one as eaſily as the other.

And here we may do well to obſerve, what kind of wickedneſſes they were which brought the p. 161Flood; there was deſperate Apoſtaſie of the Sons of God, there was Pride amongſt them, they became men of Renown; and alſo cruelty and oppreſſion, they filled the world with voilence: The Giants in ſtature were Giants in wickedneſs. The old world was an Atheiſtical and deſperately debauched world; and when God gave ſpace and warning to repent, by Noahs preaching, they repented not. In a word, 'tis to be obſerved, that the world of the ungodly then was become wholly arbitrary: every one would be ſui juris, and not be ſubject to, or act by a Law. The mighty men, and Sovereign part of it, were abſolute and arbitrary. They would be arbitrary in ruling others, and exerciſed what violence, they pleaſed; and arbitrary in ruling themſelves, giving themſelves up to the luſts of uncleanneſs; not only taking Wives of the Daughters of men, but, as Gen. 6.4. alſo after that, they went in unto the Daughters of men; to others, that is, beſides their Wives, and they took of all that they choſe; and therein the arbitrarineſs of that world appeared, they choſe by Luſt, and not by Law; from their own wills, and not according to the will of God. The People of God will have God to chuſe for them. Pſal. 47.4. He ſhall chuſe our Inheritance for us. But theſe would chuſe for themſelves: This was the firſt tranſgreſſion, Adam would become arbitrary, he liked not Gods choiſe, but he himſelf would chuſe what Fruit to eat; and we may obſerve how diſpleaſing this was to God: Behold the man is become like one of us, Gen. 3.22. to know good and evil; that is, as God is abſolute, and his Will is the rule of good or evil; what he wills is good, and what he nils is to be lookt on as evil. So now Adam would p. 162become abſolute, to know good and evil and have his own Will the rule of it; this highly provoked God. 'Tis his incommunicable Prerogative to be abſolute. This arbitrarineſs God did avenge, and that ſpeedily upon him; 1. He muſt not eat of the Tree of life: 2 He was caſt out of Paradiſe. He that would be all and abſolute, loſes all thereby: And when the old world became arbitrary, a Flood came and ſwept all away. Thus we ſee what world it was that periſhed by water.

In the next place let it be conſidered, what Heavens and Earth are to periſh by Fire. And now I ſhall endeavour to make it manifeſt, that there are, as natural, ſo analogical Heavens and Earth; and Heavens both Political, and Eccleſiaſtical. Iſa. 34. we have a Prophecy of the Judgments wherewith God will at laſt avenge his Church. v. 2. The Indignation of the Lord is upon all Nations, and his fury upon all their Armies. V. 4. All the Hoſt of Heaven ſhall be diſſolved; and the Heavens ſhall be rolled together as a ſcrole, and all their Hoſt ſhall fall down; and the next verſe ſhews what Heavens are meant. My Sword ſhall come down upon Idumea, and upon the People of my curſe to Judgment. The Unicorns ſhall come down, and the Bullocks, for it is the Day of the Lords Vengeance, and the Year of Recompenſes, for the Controverſie of Sion. So that by Heaven here, are meant the Churches Antichriſtian Enemies, who have been in Power, and above; and long have had the upper hand in the World. This will appear alſo from Hag. 2.6, 7. I will ſhake the Heavens, the Earth, the Sea, and the dry Land. This ſhaking is to make way for the coming of Chriſt. That it looks beyond his firſt coming, is evident p. 163from Heb. 12.27. where 'tis ſpoken of as a thing then to come. And why ſhall theſe Heavens and Earth be ſhaken? 'Tis for the removing of things that may be ſhaken, as of things that are made. Not things as made by God, for this is no reaſon for their removal, that they are made by God; therefore by things made, are meant the things made by Men. For as there are Heavens and Earth made by God, ſo there are Heavens and Earth of Mens making, and that both in a Political, and Eccleſiaſtical ſence. There are many Babels of Mens building. The Turkiſh Religion and frame, was made by Men. The Pope, both in his Civil and Eccleſiaſtical Power, was made by Men. The Popiſh Religion, and that Antichriſtian Form of Worſhip, and frame of Government, which Popery doth eſtabliſh, is of Mens making. Now this ſhaking will be to remove things made contrary to the Mind of God. And this agrees well with Peter. The Earth with the works therein, even all Antichriſtian Works, ſhall be burnt up. And with Mat. 13.14. The Angels ſhall gather out of his Kingdom all things that offend, and them that do iniquity. There are now many things which offend God, and good Men; but at laſt all will be gathered out of the Kingdom. This appears alſo from Rev. 6.12, 13. I beheld when he opened the ſixth Seal, and lo there was a great Earthquake, and the Sun became black, and the Moon as Blood, and the Stars of Heaven fell, and the Hevens departed as a ſcrole when it is rolled together. By Heaven is meant the Roman Empire, as heatheniſh, and under the Power of Heathen Emperours. 'Tis well obſerved by Mede, that Ʋniverſitas Romana hic à ſpiritu ſancto p. 164aſſimilatur ſyſtemati mundi, &c. That great and large Empire of Rome is likned to the frame of the World. Heaven, Earth, and Air, are the parts of the World: in the Heaven, are Sun, Moon, and Stars, and here below, Sea, and Rivers. Now the Roman Empire had its Political Heaven of Power and Sovereignty, and Sun and Stars in it, and all theſe were rolled together as a ſcroll; the Heatheniſh Power did paſs away. And that Empire, which at firſt was Heatheniſh, is now Antichriſtian, and muſt paſs away, as the former did. This World muſt Periſh by Fire. For 'tis obſervable, that the Roman Empire, both as Heatheniſh and Antichriſtian, is called the World in Scripture. Luke. 2.1. There went out a decree from Caeſar Auguſtus, that all the World ſhould be taxed, that is, the people of the Roman Empire, Rev. 13.3. All the World wondered after the Beaſt. Here's an Antichriſtian World. And this World, even the fourth Kingdom as now under Antichriſt muſt paſs away. The Sun, Moon, and Stars, all the Hoſt of this Heaven muſt periſh by Fire, and all the Elements thereof muſt melt with fervent heat. For the Plagues of the Vials ſhall be poured out upon the Antichristian Earth, Sea, and Rivers, and Fountains of Waters, and upon the Sun; ſo that the World wondering after this Beaſt ſhall periſh. And the laſt Vial being poured into the Air, ſhews the utter deſtruction of Satan's Kingdom, who is Prince of the Power of the Air. And then the great City Babylon falls, and with it, the Cities of the Nations; and every Iſland muſt flee away, and the Mountains ſhall be no where found; neither Mountains of Pride, nor Mountains of Prey.

p. 165Thus we ſee it manifeſt, that there are Heavens and Elements, both Civil and Eccleſiaſtical, which muſt periſh. Heavens, the Sovereign part of the Antichriſtian World; Earth, the Subjected part, all are to be burnt up.

In the next place it is to be conſidered, by what Fire, For there is, as Natural, ſo Fire in an Analogical ſenſe. Now.

1. It's not to be doubted but that Fire, in a proper ſenſe will be made uſe of, to help forward the Judgment of that great day. For as the old World periſhed by Water, ſo the World which now is, muſt by Fire. Babylon, which is the Seat of the Beaſt, muſt be utterly burnt with Fire. Rev. 18.6. Reward her as ſhe ha…h rewarded you. GiueGive her blood to drink, for ſhe is worthy; give her burning, for ſhe is worthy. Give her blood for blood; burning for burning. For as ſhe hath deſtroyed many of the Saints by Fire, ſo therefore let her periſh by Fire; as ſhe is ſpiritually called Sodom, ſo let her be conſumed by Fire like Sodom. And as Elijah called for Fire from Heaven; ſo Fire will be called for from Heaven, to deſtroy thoſe that deſtroyed the Earth. And thus as Analogical Heavens periſhed by Water, ſo may Heavens and Earth, both Political and Eccleſiaſtical, periſh by Fire.

2. Analogical Fire will be made uſe of, for deſtroying the Heavens and Earth which are now. And ſo the Fire of the Word and Spirit, and judicial Fire.

Firſt, the Fire of the Word, and Spirit. Of which we read, 1 Cor. 3.13, The day ſhall declare every Mans work of what ſort it is, and it ſhall be revealed by Fire. The Gold, and Silver, and precious Stones, ſhall be revealed by Fire; and the p. 166Wood, and Hay, and Stubble, ſhall be burnt up. Antichriſtian Doctrine, Diſcipline, Ordinances, Traditions, and Forms of Worſhip, ſhall be all burnt up. The Tares ſhall be known, Hypocrites ſhall be diſcovered, and gathered out of the Kingdom of God; and there ſhall be neither perſons nor things in it, any way offenſive to any of the ſincere Servants of God.

Secondly, Judicial Fire: The great Judgments of that day will be a conſuming fire to the Enemies of Chriſt; the Light of Iſrael ſhall be for a fire, and his Holy one for a flame, and ſhall conſume the Bryers and Thorns; fury and fiery Indignation ſhall then devour the Adverſaries: Heb. 12.29. Our God is a conſuming fire; In that great Day of Judgment he will ſo appear: And then Angels, as Inſtruments in executing Wrath, will be as fire to burn up the wicked: Pſa. 104.4. He maketh his Angels Spirits, his Miniſters a flame of Fire. Theſe flames of fire will be at work, to burn up as the wicked ones of the Earth, ſo their works in the Earth at that day.

Thus Fire in each of theſe kinds, will help to diſſolve the Heavens which are now, and to burn up the works of the Earth. So that we are not to reſtrain or limit the Fire here mentioned, to any one ſort, but to take it in the largeſt and moſt comprehenſive ſenſe: For as there will be work for Fire in each of theſe kinds; ſo all will be at work in that Day of Perdition of ungodly Men. And when the Heavens and Earth, which now are, ſhall be diſſolved, then will new be created, wherein pure Religion and Righteouſneſs ſhall dwell, which will conſtitute that World to come, which is ordained for Chriſt to reign in: And what ſhall p. 167be done with theſe Material Heavens and Earth, after the thouſand years, and the finiſhing of Chriſt's Judging-work, none is able to determine.

I ſhall conclude this particular of the Worlds periſhing by Fire, with ſome thoughts which I have had upon Rev. 15.2, 3. I ſaw as it were a Sea of Glaſs mingled with Fire, and them that had gotten the Victory over the Beast, &c. ſtand upon the Sea of Glaſs, having the Harps of God, and they ſing the Song of Moſes, &c.

As the Plagues of the Vials are foretold in the general, verſe 1. So in the next place is ſhewn, what great Joy will be amongſt the People of God, becauſe of the great and marvellous works of God, in deſtroying their Enemies by theſe Plagues, and delivering them from the greateſt trouble and danger, that ever they were in. And then follows a particular deſcription of the Plagues of the Vials, and the order in which they are to be poured out. Now the ſecond and third Verſes ſhew, that the Saints were repreſented to John in this Viſion, as being in the like condition with the Iſraelites, when they beheld the Egyptians dead upon the Sea-ſhore, and rejoyced over them. For when the conquering Saints are ſaid to ſtand upon the Sea of Glaſs, and to ſing the Song of Moſes; what doth this ſinging the Song of Moſes intimate, but that ſuch a wonderful deliverance will be wrought at laſt for the People of God, as that of the Iſraelites was at the Red Sea; and ſuch a deſtruction of their Enemies, as was that of Pharaoh and the Egyptians there, which will be the occaſion of ſinging the Song of Moſes? For the Saints will be brought into ſuch a ſtrait, p. 168as the Iſraelites were then in Great Multitudes of inraged Enemies will perſue them; and as it were a Sea of Glaſs mingled with Fire, will be before them. We know what a kind of fire that of Glaſs burning in a Furnace is. What a dreadful thing would it be, to behold a Sea of ſuch Glaſs mingled with fire, and to be in danger to be driven and forced into it? Now ſuch will be the caſe of the People of God at laſt. Such trouble, ſuch danger, ſo great a ſtrait as never was ſince there was a Nation. Not that there will be ſuch a Sea of Glaſs, in a proper ſenſe; but as 'tis ſaid, John ſaw as it were a Sea of Glaſs mingled with Fire; ſo a deſtruction ſo dreadful will be threatned to the People of God, as if they were in danger to be forced into ſuch a Sea, and that another Red Sea, even of fire, more terrible than the Red Sea of Water. But what will the Lord do for his People, in this ſo great an extremity? He will even make a way for them through this, as it were a Sea of Glaſs mingled with Fire; and the Fire ſhall be to them, as the Waters of the Red Sea were to the Iſraelite, a Wall on their right hand and on their left: And their perſuing Enemies ſhall periſh in this Sea of Fire, as Pharoh and his Hoſt did in the Sea of Water; and as the world of the ungodly periſhed by the Flood. And then ſhall the ſo wonderfully delivered Saints ſtand upon this Sea of Glaſs, having the Harps of God; that is, as the Iſraelites ſtood and ſang upon the Sea-ſhore, when they ſaw the Egyptians dead upon it; ſo in like manner ſhall the triumphing Saints ſtand upon this, as it were a Sea of Glaſs; and ſee all their Enemies deſtroyed in it: And, as Iſa. 66.24. Shall look upon the Carcaſes of the p. 169that have tranſgreſſed againſt the Lord, whoſe Worm dyes not, neither ſhall their Fire be quenched. And they ſhall they ſing the ſong of Moſes, the Servant of God, and the Song of the Lamb, ſaying, Great and marvellous are thy works, Lord God Almighty; juſt and true are thy ways, thou King of Saints.

2. After the thouſand years, Chriſt will finiſh the work of Judgment, As the dead Saints will be raiſed, and judged at the beginning of the thouſand years, ſo the dead Sinners after the end of them Rev. 20.11. I ſaw a great white Throne, and him that ſate on it. And I ſaw the dead, ſmall, and great, ſtand before God: and theſe are ſuch, who died in their ſins, whoſe names ſhall not be found written in the Book of Life. If we compare Rev. 11.18. and 2 Pet. 3.7. with Rev. 20. it will evidently appear, that ſome of the dead will be judged at the ſounding of the ſeventh Trumpet, and at the time when the new Heavens ſhall be created; and others of the dead above a thouſand years after 1 Cor. 15.23, 24. Firſt Chriſt, foreign, afterwards they that are Chriſt's at his coming. Then cometh the end, foreign, afterwards cometh the end; for this hath the ſame ſignification with foreign. And therefore, as there is a great ſpace of time betwixt Chriſt's Reſurrection and the Saints; ſo there will be alſo betwixt that of the Saints, and the Reſurrection of the wicked.

5. Signs when the time is near for the fall of Babylon.

Some have taken upon them to declare the ſet, and appointed time, for the Fall of Babylon; and the accompliſhment of the great things before handled. But I ſhall not preſume to do this; but ſhall onelyonly hint ſome ſigns by which we p. 170may know when the time draws nigh. Chriſt gave ſigns, and 'tis our duty to endeavour to diſcern them; and though the wicked ſhall not underſtand, yet the wiſe ſhall underſtand both what God is about to do, and what they ought to do, Dan. 12.10. We may take notice of two ſorts of Signs: Signs in the Nations, and Signs in, and amongſt the Saints.

1. Signs in the Nations, Luke 21.25. Ʋpon the Earth diſtreſs of Nations, with perplexity. This diſtreſs is elſewhere ſet forth, Hag. 2.7. I will ſhake all Nations, and the deſire of all Nations ſhall come: Iſa. 24.20. The Earth ſhall reel to and fro, like a Drunkard, and be removed like a Cottage, and the tranſgreſſion of it will be heavy upon it. When the Lord ſhall reign in Mount Sion, and in Jeruſalem, and before his Ancients gloriouſly. As the pains of a Woman in Travel are a ſign that a Child is brought to the Birth; ſo the ſhakings, perplexities, and diſtreſs of Nations are their travelling-pains: and a ſign that redemption from Antichriſtian bondage draws nigh. And as the Nations troubles are their travelling pains; ſo there are times in which the Lord ſets himſelf forth as travelling with Judgments, & as it were pained to be delivered of them: For iniquity will abound, and wicked men will wax worſe and worſe, till the Harveſt of the Earth be fully ripe. Sin will become exceeding ſinful; unrighteouſneſs exceeding unrighteous, and filthineſs exceeding filthy: They will ſin as Sodom, and declare their ſin as Sodom. And what will the Lord do then? This we ſee Iſa. 43.13, 14, 15. The Lord ſhall go forth as a mighty Man, he ſhall cry, yea roar, he ſhall prevail againſt his Enemies. I have long holden my peace; I have been ſtill, and refrained my ſelf; now will I cry like a travelling Woman: p. 171I will destroy, and devour at once. I will make waste Mountains and Hills, and dry up all their herbs. But what follows? and what are theſe things a ſign of? v. 16. I will bring the blind by a way they know not, and lead them in paths they have not known. I will make darkneſs light before them, and crooked things ſtrait: theſe things will I do unto them, and not forſake them. The People of God may be blind, as to times and ways of deliverance; but the Lord knows how, and when; the beſt way, and the beſt time, in which to deliver them.

2. Signs amongſt the People of God: Now here I ſhall mention three; The ſcattering of the power of the holy People, or the killing of the Witneſſes: And then next to this, the Serpent's caſting a Flood out of his Mouth, to ſwallow up the Woman, when ſhe is driven into the Wilderneſs the ſecond time. And laſtly, the Dragon's War with the remnant of the Woman's Seed: And if there ſhall be a concurrence of Providences, and Events, anſwering the Prophecies, there will be evident ſigns given of the downfal of Babylon, as very near.

1. The ſcattering of the Power of the holy People, Dan. 12.6, 7. One ſaid to the Man clothed in Linen, How long ſhall it be to the end of theſe Wonders? This is a great Queſtion: How long? 'Twas a Queſtion once askt in Heaven: The Angel ſaid, Zach. 1.12. How long, O Lord? And the Souls under the Altar cry, How long? And thus do the Followers of the Lamb on Earth: How long? When ſhall Antichriſt be deſtroyed? When ſhall the glorious Kingdom of Chriſt come? The Anſwer is, When he ſhall have accompliſhed to ſcatter the Power of the holy People, all p. 172theſe things ſhall be finiſhed. When the holy People ſhall be very low, and Babylon very high, and ſay, I ſit a Queen, &c. then her Plagues ſhall come, the Antichriſtian Sun muſt go down at Noon; and in the Evening-time it ſhall be Light to the Saints. We have great reaſon to take notice of this Sign; for it is confirmed by an Oath, Dan. 12.7. The Man clothed in Linen ſware by him that liveth for ever, that it ſhall be for a time, times, and an half; and when he ſhall have accompliſhed to ſcatter the power of the holy people, all ſhall be finiſhed. This indeed is ſpoken concerning the Jews: Three years and an half muſt they lye under the power of a civil death, after their being called, and after their getting ſome power over their Enemies, whereby the Pride of Aſſyria ſhall be brought down, and the Scepter of Egypt ſhall depart: even after this, their power muſt be ſcattered, and the power of their Enemies will grow very great, as we ſee, Rev. 16.14. But then in the midſt of thoſe ſwellings of Jordan, when it ſhall overflow all its Banks, ſhall Jordan be driven back; and a way ſhall be made for the people of God to enter into their reſt. This is a ſworn, and therefore a ſure Sign.

Now we may obſerve, that the caſe of the Gentile-Saints will be the ſame with that of the Jews ▪ for the diſpenſations of God will be alike to both. Theſe, as the Jews, muſt be ſcattered and lie dead three days and an half; for the Beaſt that aſcendeth out of the bottomleſs Pit, will make war againſt them, overcome and kill them, Rev. 11.6. This ſame thing is ſet forth in another Viſion, Rev. 12. Where we read that the Woman is driven into the Wilderneſs, to be there 1260 days, and p. 173towards the end of theſe days, the Woman thinks her ſelf gotten out of the Wilderneſs, and ſaith, Salvation is come, &c. But then the Dragon perſecutes the Woman, and ſhe flies into the Wilderneſs, and is nouriſhed there for a time, times, and the dividing of a time, which is the ſame with the three days and half. Now when ſuch a ſcattering and killing happens, this will be a ſign of the fall of Babylon at hand, as we ſee, Rev. 11.13. The Witneſſes have power to ſhut Heaven, and to ſmite the Earth with all Plagues, and then the ſcattering of Power comes.

2. A ſecond Sign is, that which we read, Rev. 12.15. The Serpent cast out of his mouth water as a flood, to carry away the Woman. This is the laſt attempt againſt the Woman; that is, the Church of Chriſt, before ſhe gets out of her Wilderneſs-eſtate, and before the riſing of the Witneſſes. So that when it ſhall appear that the Serpent is about this work, therein an evident Sign will be given of the very near approach of the Fall of Babylon: For this is a work to be done in the time of the Witneſſes lying dead, and after the Woman is driven the ſecond time into the Wilderneſs. Now as for this Flood, we may obſerve, that the Serpent hath ſeveral ſorts of Floods to caſt out of his mouth; He hath a Flood of Errors and Hereſies to caſt out: and 'tis to be obſerved, that the Devil hath been gathering the Errors and Hereſies of ancient times, and hath been caſting them out altogether in this time, and many are carried away by this Flood, but the Elect ſhall not. He hath been caſting out a Flood of Atheiſm, of Prophaneneſs and Ungodlineſs, and many have been carried away with this Flood. There is another p. 174kind of Flood, which we read of Iſa. 59.19. When the Enemy ſhall come in like a Flood, &c. Pſa. 18.4. there are Floods of ungodly men. And by Waters in the Revelations, are meant Multitudes of People, over whom the Woman ſits. Now we may conceive, that the Flood is of this kind, becauſe the Earth helps the Woman by ſwallowing up this Flood. This Flood is to be caſt out of the Devils mouth: We may obſerve that all ſin, and ſo the conſequents of it, came originally out of the Serpent's mouth; for the Serpent ſpake to Eve, and ſo deceived her, and drew her into the tranſgreſſion: So Sin entred and Death, and all came out of the Serpent's mouth. In like manner will the Serpent be ſpeaking to the hearts of men, and perſwade them to gather together and make up this Flood; and by his Inſtruments, thoſe unclean Spirits like Frogs, mentioned Rev. 16.13. will ſpeak in the ears of men: And thus will this Flood come out of the Serpent's mouth. Now when this Flood is caſt out, the Earth helps the Woman; that is, ſome of the Inhabitants of the Earth, being led to it by their own intereſt, ſwallow up this Flood. And if ſuch a thing happens after the killing of the Witneſſes; that is, a Flood ſhall be caſt out, and the Earth ſhall be ſeen to help the Woman, and to ſwallow it up; then ſo plain and manifeſt a ſign will be given of Babylon's ſudden downfal, that he that runs may read it, and may ſay to Babylon, Come down and ſit in the dust, yea ſit thou ſilent, and get thee into darkneſs, for thy time is near to come, and thy days ſhall not be prolonged: and thou as well as old Babylon, which was the Glory of Kingdoms, and the Beauty of the Chaldee's Excellency, ſhall be as when p. 175God overthrew Sodom. And here we may obſerve, what matter of Conſolation there is in theſe Prophecies, when the troubles and dangers of the Church are foretold in them: For when the Dragon perſecutes the Woman, two Wings of a great Eagle are given to the Woman, and ſo ſhe flies from the Face of the Serpent. God will ſufficiently provide for the Woman's ſafety and preſervation, when nothing but utter deſtruction ſeems to be coming upon her; for the perſecuting Dragon ſhall be no more able to overtake and devour the Woman flying into the Wilderneſs, than a Beaſt running upon the Earth, can catch and devour an Eagle flying in the midſt of Heaven. And then when the Serpent caſts out this Flood to carry away the Woman, the Earth helps the Woman. Here's this comfort for the People of God, This laſt deſign againſt the Woman, whilſt in the Wilderneſs, ſhall moſt aſſuredly be made void; for though Babylon will be above all doubt of failing in it, and her great confidence, and raiſed expectations, ſhall make her ſay, I ſit a Queen, and ſhall not ſee ſorrow; yet her Plagues▪ will ſuddenly come, and Babylon's hopes, and Sion's fears ſhall not come to paſs. This Flood ſhall not, cannot carry away the Woman, but muſt be ſwallowed up in the Earth: the Woman muſt have help, and we ſee that rather than want it, the Earth that hates, ſhall help the Woman. And that God which rides upon the Heaven in his People's help, and in his Excellency on the Sky, ſhall ride alſo upon the Earth for their help. And what comfort is this for the threatned Woman, that both Heaven and Earth will be againſt the deſign of this Flood, and ſhall p. 176utterly make it void. God hath ſaid it, and it muſt be done: For verily, till Heaven and Earth paſs, one jot or one tittle ſhall in no wiſe paſs from this and other Prophecies, which the Lord requires his People to give heed to, till all be fulfilled.

3. The laſt ſign is the Dragon's making War with the Remnant of the Woman's Seed, Rev. 12.17. Which keep the Commandments of God, and have the Teſtimony of Jeſus Chriſt. For this conſider,

1. The Woman is the Church of God in this European part of the World, where the Beaſt hath his Seat, and where he hath great Authority: The Church in the Wilderneſs, perſecuted by the Dragon, but protected and nouriſhed there.

2. The remnant of the Woman's Seed are ſome who were the Seed of that Church, which the Dragon would carry away with the Flood, having been begotten in it by the Word of Truth; but when the Dragon makes this War with them, they are removed from it, into ſome other part of the World, which appears by this, 'tis ſaid, the Dragon went to make war with this remnant: in the Greek 'tis foreign, abiit, he went away: He goes away from the Woman, which muſt be the Proteſtant Churches, which the Serpent would carry away with a Flood, to make this War; therefore this remnant muſt be elſewhere. So he leaves his Work for afflicting this Woman to his inviſible and viſible Angels, and goes away to afflict this remnant: So that after the War againſt the Witneſſes, and beſides the caſting the Flood out of his mouth, to carry away the Woman, he makes War with this Remnant.

p. 1773. This Remnant is known by theſe two Characters:

1. They keep the Commandments of God, and worſhip him according to his own Inſtitutions.

2. They have the Teſtimony of Jeſus Chriſt. They hold it, yea and muſt maintain it and keep it up, notwithſtanding the War made againſt them. Now when it ſhall be ſeen, that the Dragon is gone to make War againſt ſuch a Remnant of the Womans Seed, this will be a great ſign of a Day of Redemption from Antichriſtian Tyranny drawing nigh. For the next thing which we read of, concerning the followers of the Lamb, is that the 144000 of the ſuffering and ſealed Saints, get out of the Wilderneſs, and ſtand with the Lamb on Mount Sion, Rev. 14.1. and then it follows, v. 6. I ſaw another Angel flie in the midſt of Heaven, with the everlasting Goſpel, to preach it to thoſe that dwell upon the Earth. Where obſerve, that as the Earth did help the Woman, ſo for a reward, the everlaſting Goſpel ſhall be preached to thoſe that dwell upon the Earth. And then v. 8. we read, Another Angel followed, ſaying, Babylon is fallen, is fallen, that great City, becauſe ſhe made all Nations drink of the Wine of the wrath of her Fornication ▪ Now as for this Remnant, this one thing may be obſerved. That whoever, and whereſoever they ſhall appear to be, thus much may with much certainty and comfort be concluded; that, as the Lord takes ſuch care of the Woman, that ſhe ſhall not be carried away of the Flood; ſo he will have the like care of this Remnant, that they ſhall not be deſtroyed by this War of the Dragon. For this is all that is ſaid, he went away to p. 178make War with them. 'Tis not ſaid he ſhall overcome and deſtroy them, whereas when the War againſt the Witneſſes is foretold, 'tis ſaid, the Beaſt ſhall make War againſt them and overcome them, and kill them; and we may well ſuppoſe that if God had intended the like effect of this War, it would have been foretold alſo: but their comfort will be this, the Dragon ſhall make War with them, and afflict them for a time, which will work for their good; he ſhall not overcome and deſtroy them: But when the Lord ſhall have chaſtiſed and humbled them, and done his whole work upon them by the Spirit of Judgment and Burning; he will then deliver them, and create upon Mount Sion and her Aſſemblies, a Cloud and Smoak by Day, and the ſhining of a flaming Fire by Night; for upon all the Glory ſhall be a defence.

6. Some Advantages by the Knowledge of theſe Truths.

If any ſhall ask, as Paul in another caſe, What advantage hath the Jew? So what advantage hath he that knows theſe Myſteries? What profit is there by ſpeaking, or writing of them? I may anſwer, much every way: For,

1. The knowledge of them may have a great Influence upon the Saints, to make them better Saints, and to promote Holineſs and Godlineſs among them. This is the uſe which Peter makes of this Doctrine, 2 Pet. 3.11. Seeing theſe things ſhall be diſſolved, what manner of perſons ought ye to be in all holy converſation and godlineſs? v. 14. Seeing ye look for ſuch things, be diligent, that ye may be found of him in peace without ſpot and blameleſs. What things? The New Heavens, and the New Earth, wherein Righteouſneſs ſhall dwell. p. 179This World will paſs away, and a better will come: What ſhould you do then, but pray that you may be accounted worthy of that World, and the Reſurrection from the Dead, even of a part in the Firſt Reſurrection, and may ſtand before the Son of Man? God hath left us theſe Truths amongſt his Oracles, and the Oracles of God are to be reckoned amongſt the chief advantages which now the Saints have. Doth the Scripture ſpeak in vain, ſaith James, Chap. 4. v. 5. Why but, if theſe truths which the Scripture ſpeaks ſo abundantly of, are not to be read, ſtudied, and ſearcht into; then it muſt be ſaid, that the Scripture ſpeaks much in vain. Surely the Scriptures do not contain any ſuperfluities of truths; and if ſuch as preach the Goſpel would be able to ſay as Paul, I have not ſhunned to declare the whole Counſel of God; then they ſhould ſtudy, and preach theſe things.

2. The knowledge of theſe truths will be Meat to the People inhabiting the Wilderneſs, if mixt with Faith in the heart. They are ſome of the hidden Manna, and Honey out of the Rock, and a Well in the Valley of Baca. Pſa. 27.13. I had fainted, unleſs I had believed to ſee the Goodneſs of the Lord, in the Land of the living. David being once amongſt the Idolatrous Philiſtims, was then in the Land of the Dead, even among ſuch who were dead in ſins, and alienated from the life of God, but then he believed that he ſhould return to Judea, the Land of the Living; which is ſo called, Ezek. 32.23. Judgments are threatned to the Jews Enemies, becauſe they cauſed terrour in the Land of the Living. The Woman being in the Wilderneſs, her hope and confidence is, to ſee the goodneſs of the Lord in a Canaan. And the p. 180dead Witneſſes ſhall be in the Land of the living.

3. The knowledge of theſe Truths will be matter of encouragement to the People of God, to ſtand it out in an evil day. When 'tis known what Plagues are ready to come upon Babylon, men will take the more heed that they partake not in her ſins, and that they be not found within the Confines of it. If the great Truth of the firſt Reſurrection were well improved, what power would it have to keep men upright in apoſtatizing times! Heb. 11.35. The Believers of old did not accept of deliverance, that they might obtain a better Reſurrection. If the hope of a Reſurrection, at ſo great a diſtance, was ſuch a ſupport, how much more ſhould it be ſo now, being much nearer? This expreſſion of a better Reſurrection in Hope, did intimate that they might have had a preſent one then; their Enemies, that caſt them down, would have given them a Reſurrection, if they would have accepted it on their terms. Even ſo the Beaſt, that caſts them down, will give a Reſurrection to the Witneſſes of Chriſt, if when riſen they will fall down and worſhip him. Now what will better encourage the Witneſſes to endure to the end, than the hope of a better Reſurrection? Two great Reſurrections are ſpoken of in Scripture:

1. That of the ſlain witneſſes, Rev. 11.11. After three days and a half the Spirit, of Life from God entred into them, and they ſtood upon their feet, and after aſcended to Heaven, and their Enemies, beheld them; and that's all they do, they cannot kill them again. If any in ſuch time accept of a Reſurrection from the Beaſt, they muſt ſoon fall with him: But let them keep the p. 181Commandments of God, and the Teſtimony of Jeſus Chriſt, ſo ſhall they ſtand with the Lamb on Mount Sion.

2. That of the dead Saints at the coming of Chriſt, they ſhall live and reign with Chriſt. Here are two things much for the comfort of Saints:

1. The godly ſhall be raiſed and be with Chriſt, long before the wicked ſhall be raiſed, and they ſhall be the Sheep at Chriſt's right Hand; and after the wicked ſhall be raiſed, and be the Goats at Chriſt's left Hand. The godly and wicked dye alike, and Worms devour their bodies, Eccl. 2.16. How dieth the wiſe Man? As the Fool. How dyeth the godly Man? As the wicked. But though they dye alike, yet they ſhall not ariſe alike; but Saints firſt, and they ſhall be long in glory; and at laſt the wicked ſhall be raiſed, to ſhame and everlaſting contempt.

2. The Saints when raiſed, ſhall have glorious Bodies; the Wicked ſhall have immortal Bodies, capable of everlaſting torments; but not glorious Bodies. For their vile Bodies ſhall be raiſed vile, and remain vile for ever. Their Bodies are vile whilſt they live, more vile when they dye, and ſhall be moſt vile when raiſed again. For as the Souls, ſo the Bodies of the godly and wicked ſhall be in a contrary State. If then the Saints ſhall have glorious Bodies in the Reſurrection, the wicked ſhall have vile Bodies: and according to the degree of glory which the Saints Bodies ſhall have, will be the degree of vileneſs in wicked Mens Bodies. What encouragement is this, to follow the Lamb witherſoever he goes, that ſo you may have aſſurance of living, and reigning with Chriſt!

p. 1827. The concluſion of all, in ſome Counſels and Directions.

1. Receive Christ now, and when he comes he will receive you to himſelf. Open to him, and he will open to you. Receive him for Life, and to be your Lord, and then you may ſay, when Christ, who is our life, ſhall appear, we ſhall alſo appear with him in Glory. Live in him and live to him, ſo may you hope to live and reign with him. If to you to live be Christ, then to dye will be great gain, and to riſe will be greater.

2. Look for, and love the appearing of Christ: To them that look for him he ſhall appear; and give a Crown of righteouſneſs to them that love his appearing. If you deny your ſelves, and take up the Croſs of righteouſneſs, and follow Christ, then you ſhall have the Crown of righteouſneſs.

3. Have your Converſations in Heaven, mind heavenly things, and drive a trade in Heaven; buy Gold, white Rayment, and Eye-ſalve of Christ: Get the Powders of the heavenly Merchant, wherewith the Spouſe is perfumed: Walk by a heavenly Rule, imitate an heavenly Pattern, and aim at an heavenly End; and ſo look for a Saviour from Heaven.

4. Be of the number of wiſe Virgins; be Virgins pure, incorrupt, eſpouſed to Christ: Take him as the Chiefeſt of ten thouſand, and altogether lovely; and be wiſe Virgins in getting Oyle for your Veſſels. Let there be true faith joining you to Christ, that you may receive of his fulneſs, grace for grace. Reſt not in a Form, but ſee that there be the Power of Godlineſs. Thus ſhall you go in with p. 183the Bridegroom to the Marriage.

5. Have a righteouſneſs exceeding the righteouſneſs of the Scribes and Phariſees: For without this you cannot enter into the Kingdom of God. Mat. 5.20. This muſt be,

Firſt, The righteouſneſs of Faith, which is the righteouſneſs of God, laid hold on by Faith. This the Phariſees would not ſubmit to, but went about to eſtabliſh their own righteouſneſs. You can't be righteous before God, but in the righteouſneſs of God, even of Christ, God-Man.

Secondly, A righteouſneſs in your works, which muſt exceed that of the Scribes and Phariſees, in theſe two reſpects:

1. You muſt be Servants to righteouſneſs. Rom. 6.18. Being made free from ſin, ye became the Servants of righteouſneſs. The Phariſees, made their reighteouſneſs a Servant to them, in that they ſought their own praiſe thereby. Let yours exceed theirs, in being Servants of righteouſneſs.

2. You muſt love righteouſneſs, and be Servants to it out of love. Baalam loved the wages of unrighteouſneſs; the Phariſees loved the ways of righteouſneſs; but Christ loved righteouſneſs, Heb. 1.9. and ſo do thoſe that are Chriſt's, and therein they exceed the Scribes and Phariſees. And if you have this righteouſneſs exceeding theirs, conſider what Promiſes are made to you, Iſa. 33.24. Who among us ſhall dwell with devouring Fire? Who among us ſhall dwell with everlaſting Burnings? He that walketh in righteouſneſs and ſpeaketh uprightneſs. Interpreters look no farther than Hezekiahs time for a ſenſe of this place, as if this and what follows had its accompliſhment, when Jeruſalem was beſieged, and Sennachrib's p. 184Army deſtroyed; which may be part of the ſenſe, and ſomewhat that was typical: But doubtleſs Iſaiah looks to the laſt days here, as well as in many other of his Prophecies; even to the time when Jeruſalem ſhall be a quiet Habitation, a Tabernacle that ſhall not be taken down, v. 20.

Q. What then ſhall we underſtand by this Fire?

A. It is ſuch a Fire as the Righteous ſhall dwell with, and not be hurt by; and therfore not Hell-Fire, ſo they ſhall not dwell with it. Why ſhould not the Fire which Peter ſpeakes of be here meant? That Fire to which the World, that now is in Being, is reſerved; called everlaſting Burnings, becauſe, as to the wicked which will be conſumed by them, they will be the beginnings of everlaſting burnings. For the ungodly ones, who ſhall periſh by them, ſhall never be out of the Fire afterwards. Now who ſhall dwell with thoſe burnings? who ſhall live when God doth this? and when this dreadful Conflagration ſhall be, who ſhall be like Moſes on the Mount that burned, and not be conſumed? The Anſwer is, He that walketh righteouſly, and ſpeaketh uprightly. And 'tis farther promiſed, Thine Eyes ſhall ſee the King in his beauty. That is, Hezekiah, ſay Interpreters, who as in the time of the Siege, he did rend his cloaths, and covered himſelf with Sackloth; ſo when that great Deliverance was wrought, he was ſeen in his beauty again; but the Chaldee Paraphraſe gives a better ſenſe, which in Latine is thus rendered, Gloriam Majestatis, regis… ſeculorum in decore ſuo videbunt oculi tui. Thine Eyes ſhall ſee the King eternal, as he p. 185is called, 1 Tim. 1.17. in the glory of his Majeſty. Even that King ſpoken of v. 22. The Lord is our Judge, the Lord is our Law-giver, the Lord is our King. And 'tis farther promiſed, They ſhall behold the Land that is very far off. That is, ſay ſome, Senacheribs Siege ſhall be raiſed, and then the Jews ſhall go abroad in the Land again. But what reaſon was there to call any part of Judea, the Land very far off from Jeuruſalem? Surely ſomewhat elſe ſeems hinted; and why may we not think it to be meant of a Land very far off, in reſpect of the time of its being? For as we read of times afar off, ſo there was a Land far off in regard of the time of its exiſtence, even the new Earth which is to be created; in which Righteouſneſs ſhall dwell, and upon which the Saints ſhall reign with Chriſt. This was, in Iſaiah's time, The Land very far off, but now very near, which they that walk in Righteouſneſs ſhall behold.

6. Pray earneſtly that this Kingdom may come. God delights much in ſuch Prayers. We may ſee what a large Commiſſion is given for praying for theſe things, Iſa. 45.11. Ask me of things to come, concerning my Sons. I have ſpoken much of them, and do you ask me of them. Ask, and you ſhall know much of them. Ask, and they ſhall come; ask me of them, and you ſhall have a ſhare in them when they come. And concerning the works of my hands, command ye me.

1. Command ye me. God hath put himſelf under a Law by his gracious Promiſe, Covenant, and Oath. He that Commands all, yields to be Commanded by the Prayer of his People.

p. 1862. Concerning the works of my hands command ye me: Which may either look back to works already wrought, or forward to works to be wrought. Firſt, to works already wrought: My Sons are the works of my hands, created to good works, and formed for my praiſe. Now do you command me concerning them, and then I will command their Enemies to let them go free, I will ſay to the North, give up; to the South keep not back; bring my Sons from far, and my Daughters from the ends of the Earth. Secondly, to works to be wrought. I will create Jeruſalem a rejoycing, and her People a joy; I will make the new Heavens, and the new Earth; and concerning theſe works which my hands ſhall make, command ye me.

Thoſe that would at laſt reign, muſt now overcome. Firſt, within there is an Old Man to be overcome, and you muſt get the Rule of your own Spirits, which is better than to rule a City. Let Grace reign over Corruption; Spirit over Fleſh. Let Faith, Love, and the Fear of God rule; in patience poſſeſs your Souls: Let there be a Kingdom of Patience, and then ſhall there be at laſt a Kingdom of Power. Secondly, you muſt overcome without: There is a World to be overcome; and that both the good, and the evil of it: The good thus; All things are lawful, but I will not be under the power of any. Covetous Men are under the power of Riches; let it not be ſo with you, do you, through Grace, rule them, and uſe them as you ought, and let not them rule you. And as for the evil things of the World, meddle not with them, but keep your p. 187ſelves unſpotted of the World. Save your ſelves from the Sins, and ſo ſhall you from the Plagues of an untoward Generation. There is a Satan alſo to be overcome: 1 John 5.18. He that is born of God keepeth himſelf, and that evil One toucheth him not. Tactu qualitativo; that is, by a touch altering the Nature; he ſhall not deſtroy the Divine Nature, or Seed of God in the Regenerate. He touched Adam and he died, but he can't ſo touch a true Saint. There is laſtly, a Beaſt to be overcome? There is a twofold overcoming the Beaſt; Firſt, In his temptations and endeavours to ſubject the Hearts and Conſciences of all to him. So Saints chooſing to ſuffer from him, rather than to ſerve him, do overcome. There is a Victory gotten over his Mark, and over the Number of his Name; when many do adore him, and reverence and honour his Name, as a Name above every Name, as exalting himſelf above all that is called God: they have his Name in greateſt contempt; when ſome call him the Vicar of Chriſt, the Head of the Church; and when he ſhews himſelf that he is God: The faithful Witneſſes overcome all theſe high Titles and great Names, and call him by his right Names; the Antichrist, the Man of Sin, and Son of Perdition. Secondly, In his Power and Kingdom. Overcome him in the firſt ſenſe, and 'twill not be long before the Saints ſhall ſee him overcome in this latter ſenſe. Great Promiſes are made to Overcomers in the Second and Third Chapters of the Revelations, and they look to the Day of Chriſt's Perſonal Reign, as the ſpecial time for their accompliſhment. Not but that the Spirits of Juſt Men p. 188have the ſubſtance of them in Heaven: but when their Bodies ſhall be raiſed, then will be the eminent time of fulfilling them. For, then ſhall they rule the Nations with a Rod of Iron, and ſit with Christ upon his Throne. Be Overcomers then, and you ſhall be able to ſay at laſt, as Joſhua did, Not one thing hath failed of all the good Word which the Lord hath ſpoken.

Written by William Alleine, Miniſter of the Goſpel.

FINIS.

Some Diſcovery OF THE NEVV HEAVENS, AND THE NEVV EARTH.

ALSO OF The Earneſt Expectation of the Creature, to be delivered from its Bondage, into the Glorious Liberty of the Children of God.

TOGETHER With ſome Hints wherein it will conſiſt: Gathered out of Holy Scriptures.

AS ALSO A Gueſs at the Time wherein it may probably be expected.

Together with the Profitable Uſes to be made of it; As in 2 Pet. 3.14.

By WILLIAM ALLEINE, Now with the Lord.

LONDON, Printed for Benjamin Harris: 1679.