The Mystery of the Temple and City in Ezekiel Unfolded, Text

The Mystery of the Temple and City in Ezekiel Unfolded · Text

p. 191Some Diſcovery OF THE NEVV HEAVENS, AND THE NEVV EARTH.

IN the former TREATISE, the paſſing away of the Old Heavens and Earth, was handled, and their periſhing by Fire: And now I ſhall adde ſomewhat concerning the New Heavens, and the New Earth which are to ſucceed them, as we read. 2 Pet. 3.13. Nevertheleſs we according to his Promiſe, look for New Heavens and a New Earth, &c. And certainly 'tis not a ſtate of glory in the Heaven of Heavens, where Chriſt is, and where the Spirits of juſt Men made perfect are; which is here meant. For the New Heavens of which Peter ſpeaks, are not yet in Being, but are Promiſed; we according to his Promiſe look for New Heavens; this Promiſe is in Iſa: 65.17. Behold I create New Heavens, and a New Earth; theſe are yet to be created, Iſa. 66.22. As the New Heavens and the New Earth which p. 192I will make, ſhall remain before me, &c. I have not made them already, but I will make them. And the time is hinted when they ſhall be created, Iſa. 65.13. my Servants ſhall eat, but ye ſhall be hungry: my Servants ſhall drink, but ye ſhall be thirſty, my Servants ſhall rejoyce, but ye ſhall be aſhamed &c. And the former troubles ſhall not be remembred: this Promiſe hath not been already fulfilled, for the People of God have not been yet in ſuch an eſtate, as to leave all their troubles behind them, and to forget them; but ſuch a time ſhall be, for (ſaith the Lord) I creat New Heavens, and a New Earth. A New Earth as well as New Heavens, which Intimates a great change here below. Neither is it the Goſpel-ſtate of the Church, which was to ſucceed the Legal ſtate, which is all here meant, for this was in Being when Peter wrote; but the New Heavens, and Earth were lookt for. And laſtly, Theſe New Heavens, and New Earth muſt be created when the World which now is ſhall periſh by Fire, and that will be at the day of Judgment, 2 Pet. 4.12.13. Thus we ſee what we are to reſt in, as meant by the New Heavens, and the New Earth.

In the next place, to ſhew what they are, conſider in the general thoſe words of Peter; 2 Pet. 3.15.16. As our beloved brother, Paul hath written unto you, as alſo in all his Epiſtles, ſpeaking of theſe things: What things? Doubtleſs the New Heavens, and Earth are theſe things, for of theſe, Peter laſt ſpake; therefore when Paul ſpeaks of the manifeſtation and glorious liberty of the ſons of God, and the creatures earneſt expectation of it, Rom. 8. and alſo of the Saints judging the World. 1 Cor. 6.2. Theſe are the ſame things of which Peter ſpeaks: but moſt plainly the New Heavens, and New Earth are p. 193ſpoken of in the Epiſtle to the Hebrews, and becauſe Peter ſaith, Paul had written of theſe things? this is, conceived to be one of the beſt Arguments to prove that Paul was the Author of that Epiſtle: now Heb. 2.5. he ſpeakes of a World to come, the ſame with the New Heavens, and the New Earth and Heb. 12.26, 27. of a Kingdom which cannot be moved, and of the removing of things which may be ſhaken, and in relation to the purifying, and conſuming work of that day; 'tis ſaid, Our God is a conſuming Fire. And ſomewhat might be gathered out of every one of Pauls Epiſtles touching theſe things; except that to Philemon. Thus in the general.

Now to come to a more particular unfolding of this Myſtery, we are to conſider, that the Heavens, and Earth may be taken theſe three ways.

Firſt, in a Natural, ſecondly, a Civil, thirdly, in an Eccleſiaſtical reſpect.

1. In a Natural reſpect; And thus we may conceive that all things below the Heaven of Heavens (which is the Throne of God, and Seat of the Bleſſed) are to be in ſome reſpect made new. Indeed the Heaven of Heavens is called the high, and Holy place, and no change was made in it by Mans ſin, & it is ſo Glorious already, that we have not ground to conclude it will be made better: but as for the inferiour Heavens, and Heavenly Bodies in them, as Sun, Moon, and Stars, there is this to be ſaid concerning them: As they ſometimes ſend down ſome malignant and hurtful Influences upon this inferiour World, which may be reckoned amongſt the Fruits of Adams ſin: ſo in the times of Reſtitution theſe ſhall ceaſe. I ſhall mention ſome places of Scripture which afford us ſome ground p. 194thus to conclude it, Pſa. 11.6. there is this promiſe, The Sun ſhall not ſmite the by day, nor the Moon by Night; when 'tis ſaid, The Sun and Moon ſhall not ſmite; this doth intimate, that ſometimes they do ſmite Men, and ſurely 'tis Sin; which hath been the cauſe of this ſmitting. And if this promiſe of their not ſmitting ſhall be made good to any, in the time of the Old Heavens, and Old Earth; then much more ſhall it be made good in the times of the New Heavens, and the New Earth. The Sun did once beat upon the Head of Jonah that he fainted, and wiſht in himſelf to die, Jonah. 4.8. Certainly it ſhall not be thus in the times of reſtitution, and refreſhing: the Sun ſhall revive and ſtrengthen, and not cauſe fainting, and make Men wiſh to die, Deut. 3.3.28. His Heaven, ſhall drop down Dew. Whilſt Iſrael did keep Covenant with God, the Heavens were his Heavens: much more when all Iſrael ſhall be called, and ſaved, the Heavens ſhall be their Heavens; the Sun, Moon, and Stars, ſhall be theirs, ſo, as that their influences ſhall not be hurting, and ſmiting; The Stars in their courſes ſhall not fight againſt them, as once they did againſt Siſera. Their Heavens ſhall not be, as many times now they are, Braſs over their Heads, but ſhall drop down Dew, and the former and the latter Raine that is, Rain in ſeaſon ſhall deſcend, and there ſhall not be a Sweeping Rain, which ſhall leave no Food behind it. And 'tis not at all to be doubted, that when the Jews ſhall be all effectually called, and enter into their reſt, Joſeph's Bleſſing ſhall be the Bleſſing of all the Tribes of Iſrael, and that in a more ample and eminent manner than when Joſeph had his Lot p. 195in Canaan Deut. 33.13, &c. of Joſeph he ſaid, Bleſſed of the Lord be his land, for the precious things of Heaven, for the Dew, and the deep that coucheth beneath, and for the precious Fruits brought forth by the Sun, and for the precious things put forth by the Moon, and for the chief things of the ancient Mountains, and for the precious things of the laſting Hills, and for the precious things of the Earth, and the fulneſs thereof, and for the good will of him that dwelt in the Buſh. Joſephs Bleſſing did then conſiſt in precious things, and that which made all theſe precious things, more exceeding precious, was, the good will of him that dwelt in the Buſh; and when Joſeph ſhall be called and United to Judah under one King, then ſhall he have the good will of him that dwelt in the Buſh, and a Bleſſing of precious things added thereto. Certainly, we may well conclude that as the Tribes of Iſrael had theſe their Bleſſings in ſome Degree, when Canaan was Conquered, and divided amongſt them, ſo when the Jews ſhall be called, then ſhall they have theſe Bleſſings, wherewith Moſes the Man of God bleſſed them, in the fulneſs of them: but that the great change which ſhall be in the Natural ſtate of things, may be more fully ſet forth, I ſhall with ſuch largeneſs as the Matter doth require, whilſt upon that eminent place, Rom. 8.19. &c. For the earneſt expectation of the creature waiteth for the manifeſtation of the Sons of God, &c. The Apoſtle had ſaid, v. 18. I reckon that the ſufferings of this preſent time are not worthy to be compared with the glory that ſhall be revealed in us. Saints after a long time of Suffering, muſt have a time of Glory, As there is to be Eternity of Glory in Heaven, ſo a ſet time alſo for the p. 196Church to have great Glory upon Earth. This is proved from the earnest expectation of the Creature; and from the Saints groaning within themſelves, and waiting for the Adoption, even the redemption of their bodies; The whole creation groaneth, and Saints groan. What doth this import, but that the World is weary of its preſent ſtate of bondage, and longs for the time when it ſhall paſs away in reſpect of its preſent corrupt and ſlaviſh eſtate, and be in its refined, reſtored, and free ſtate, of which God hath ſpoken by the mouth of his Prophets? The Heavens would be New Heavens, the Earth would be a New Earth, they look with outſtretched Neck for that happy time when it ſhall be ſaid, The Lord bleſs thee O Habitation of juſtice, and Mountain of holineſs; and when the Sons of God that have lyen among the Pots ſhall come forth and be as the wings of a Dove, covered with Silver, and her Feathers with yellow Gold, and ſo have their glorious Liberty, and Manifeſtation.

By Creature here is meant, the World which is now ſubject to Vanity, and in bondage to corruption. Its condition is much worſe now, by Mans ſin, than it was at firſt. This condition is contrary to its Nature, It would be reſtored to its Primitive State, and is not at reſt till it be ſo.

Here are three things to be conſidered: Firſt, What the Primitive State of the Creature was: Secondly, What its preſent bondage is: Thirdly, What the Liberty is which it longs for. What the Primitive State of the Creature was, theſe Particulars ſhew:

p. 1971. The Creature was very good; there was no evil in the Creation. Gen. 1.31. God ſaw every thing which he had made, and behold it was very good. Full of vertue, and Vigor; of beauty, and comlineſs, Gen. 2.27. As Trees, ſo other things were beautifull to the Eye, there was nothing hurtfull and grieving; No Thorns, or Thiſtles, for theſe were a part of the Curſe. Salomon complains, all is Vanity, and vexation of Spirit: 'Twas the Evil and bitter thing Sin, which was the cauſe of it.

2. There was Peace in the Creation, a due ſubordination, and ſubjection, and Concord, and agreement; nothing of Rebellion, nothing of enmity, no waſting, or deſtruction in any part of the Creation, as a Fruit of enmity.

3. The Creature was made that it might ſerve for the Honour of the Creator. God made all things for himſelf Prov. 16.4. All his works were to praiſe him.

4. Man was Lord of the Creation. Rule thou over the Fowl of the Air, the Fiſh of the Sea, &c. Gen. 1.28. And the Creatures did own Mans Dominion over them, and became willingly ſubject to him, the Beaſts and Fowls came to Adam, as it were to do him Homage, and he gave them Names.

2. What the Creatures bondage is? This conſiſts,

1. In the loſs of very much of its Primitive vertue, and beauty. Sin hath much defaced, and enfeebled the Creation. Meat hath not that ſtrength to nouriſh, which firſt it had Iſa. 3.1. we read of the Stay, and Staff; of the Stay of Bread, and the Staff of Water. If Adam had not p. 198Sined this Stay and Staff would have been a ſufficient ſupport of Mans life when its going away.

2. In that enmity which is now amongſt Creatures. There is a war in the Creation; Creature againſt Creature: In the Sea the greater Fiſhes devour the leſs, the dry Land, and Air are full of Beaſts, and Birds of prey.

3. In the ſinful abuſe of Creatures, they are in bondage to the luſts of Men; and are many times proviſion For the Fleſh to fulfill it in the luſts thereof. We may obſerve, that the Firſt Sin was the abuſe of a Creature: God had forbidden to Men the eating of the fruit of the Tree in the midſt of the Garden; when Man did eat, the Creatures bondage began. This ſinful a buſe was its bondage; And this one Creature being thus abuſed, and brought into bondage, God did in a way of judgment (as a juſt recompence of Man's Sin) leave the reſt to be ſubject to Vanity, and leſs helpful to Man: Adam delighted in the forbidden Fruit more then in pleaſing God, and therefore was left to love and ſerve the Creature, more than the Creator; We may take Notice how this bondage is ſet forth in Scripture, 1. Joh. 2.16. All that is in the World, the luſt of the Fleſh, the luſt of the eye, and the pride of life, is not of the Father, but is of the World. There are theſe ſeveral Luſts in the World, and the World affords them their ſeveral Objects; carnal Delight? are the Objects of the luſt of the Fleſh, worldly riches, and Propfits are the luſts of the Eye. And do pleaſe the Eye, Eccleſ. 5.11. When goods increaſe, what good is there to p. 199the owners, ſaving the beholding them with their Eyes; and when theſe worldly things are enjoyed, and Men proſper, and grow great thereby, then Pride uſually compaſſeth them about as with a Chain, and ſo they become the Pride of Life. Now this is the bondage of the Creatures, to feed the luſt of the Fleſh, the luſt of the Eye, and the Pride of Life. We may obſerve, that all theſe luſts did meet in, and made up the firſt ſin; the Forbidden Fruit was fair to the eye, there was the luſt of the Eye: there was a luſt to eat of it, and an eating to ſatisfy that luſt: ſo there appeared the luſt of the Fleſh: and as the Devil ſuggeſted, ſo Adam and Eve thought to be thereby as Gods, knowing good and evil; there was Pride; and as this Sin brought in all others into the World, ſo we ſee how the Off-ſpring reſemble their Begetter, and how all Adams Children by generation, do beare the Image of the Earthly Adam. Again ſee Jam. 4.3. Ye aſk that ye may conſume it upon your luſts: Luſt is a great Devourer; what great Eſtates are many times conſumed by it? This is a bondage to the Creature, which would ſerve mens Neceſſities, but not their Luſts. And the Apoſtle calls ſuch, a dulterers. A dultreſſes: The Creatures are defiled and defloured by mordinate love to, and ſinful abuſe of them. And laſtly conſider, Luke. 16.9. where Riches are called the Mammon of unrighteouſneſs: 'tis a Bondage to them to be ſo; they would and ſhould be the Riches of righteouſneſs; now they are the Mammon of unrighteouſneſs. When they are gotten by righteouſneſs, Hab. 2.9 Wo to him that p. 200coveteth an evil covetouſneſs; or, gaineth an evil gain. Achan's Wedge of Gold was evil gain; Naboth's Vinyard was evil gain to Ahab. Judas his Thirty pieces of Silver were evil gain to him: they are alſo the Mammon of unrighteouſneſs, when not made uſe of for Mens own good, or the good of others, which are in want; many have Riches, but not a Heart to uſe them; not like Chriſt who accounted giving beſt. But they account having, and keeping beſt. Laſtly, they are the Mammon of unrighteouſneſs, when employed to promote, and carry-on an evil and miſchievous deſigne. Haman's Ten thouſand Talents, which he would give to promote the work of deſtroying the Jews, were the Mammon of unrighteouſneſs.

4. The Creatures bondage conſiſts in a ſubjection to Satan; Adam loſt his Dominion in the Creation, and Satan hath uſurped it; who by Divine Permiſſion hath ſometimes power to make Creatures his Inſtruments in his evil deſigns: By Fire he deſtroyed Job's Sheep, and the Servants which kept them: By Wind he overthrew the Houſe where Job's Sons and Daughters were: Sometimes he makes Creatures his alluring Baits to draw men to ſin. Now the Creature groans under this bondage to Satan, and longs for the time when he ſhall be bound, and caſt into the Bottomleſs Pit.

5. In being ſo much in bondage to men, which are God's Enemies: The Creation groans under an Antichriſtian Yoke; and as the Souls under the Altar cry, How long, O Lord, doſt thou not avenge our blood? So the Creatures cry, How long, O Lord, doſt thou not avenge our bondage on them that oppreſs p. 201us? They long for the Fall of Babylon, and the Deſtruction of the Man of Sin; and as when Babylon ſhall fall, the Heavens and holy Apoſtles and Prophets ſhall rejoyce over her: ſo alſo ſhall the whole Creation, which now groaneth and travelleth in pain.

Thus much of the Creatures bondage, in which we may ſee the evil nature of Sin; whereby not onelyonly Men, but the whole Creation hath been brought in bondage to corruption. As in things which God hath made, His Eternal Power and Godhead, His Wiſdom and Goodneſs are ſeen: So in them as made ſubject to vanity, we ſee what an evil and bitter thing Sin is; when Achan ſinned, he brought Ruine upon himſelf, his Sons and Daughters, Oxen, Aſſes, Sheep, and Tent, and all that he had. Here conſider:

1. The Creatures forbid theſe Abuſes, and cry out againſt thoſe that abuſe them. As God complained once, that he was preſs'd as a Cart laden with Sheaves: ſo the Creation complains of being preſs'd with Man's Wickedneſs, Covetouſneſs, Pride, Luxury and Drunkenneſs, which are a burden to the Creation. And as the dumb Aſs reproved the madneſs of the Prophet; ſo the dumb Creatures reprove the Wickedneſs of Men: when they love them inordinately, and ſerve them, and their Luſts by them: What is their voice, but like that of the Angel to John? See thou do it not, we are thy fellow-creatures, worſhip God.

2. The abuſed Creatures will cry againſt thoſe that abuſe it, Hab. 2.11. The Stone ſhall cry out of the Wall, and the Beam out of the Timber ſhall anſwer it. When a Town is built by blood, and a City is eſtabliſhed by Iniquity, then the Materials p. 202do (as it were) cry for Vengeance on ſuch Builders, Jam. 5.12. Go to now, ye rich men, weep and howl, for the miſeries that ſhall come upon you; your riches are corrupt, your Garment Moth-eaten: You will rather let Moth and ruſt corrupt them, than amploy them to any good Uſe; and this Ruſt ſhall be a Witneſs againſt you.

3. 'Tis mercifulneſs to Creatures to uſe them well, and cruelty to abuſe them; thoſe that do thus, are cruel to their own Souls, and to the Creatures: Sinners are cruel to the Creation; Saints are pitiful to it, when they uſe and do not abuſe Creatures.

Thus much of the Creature's Bondage.

3. What the Creature's Liberty is, into which it ſhall be delivered?

1. There ſhall be peace in the Creation: As Chriſt makes peace betwixt God and Men, betwixt holy Angels and Men; and will in the time of the New Heavens make peace betwixt the Saints: ſo will he alſo makes peace in the Creation; and that Promiſe in Iſa. 65.25. may be fulfilled in a literal, as well as a myſtical ſenſe: The Wolf and the Lamb ſhall feed together, and the Lion ſhall eat Straw like the Bullock; but Duſt ſhall be the Serpent's meat, upon it the Curſe ſhall remain.

2. The Creatures ſhall be again very good, and not vanity and vexation of ſpirit: They ſhall recover their loſt Vigor and Beauty, Acts 3.21. There ſhall be a reſtitution of all things, foreign, est restitutio in priſtinum ſtatum; A bringing back to the Firſt State: Matth. 12.13. He ſtretched out his hand, and it was restored whole p. 203like the other. And thus the Earth ſhall be ſo reſtored, as to have a new State and Face: It ſhall not be Iron under men's feet, through want of Rain in the ſeaſon of it: Neither ſhall it be barren and unfruitful. What Eliſha did at Jericho, might be for a Type of that which ſhall be done in the times of Reſtitution: 2 King. 2.21. The men of the City ſaid, The ſſituation is pleaſant, but the water is naught, and the ground barren; then Eliſha went forth to the ſprings of water, and caſt ſalt therein. Thus ſaith the Lord, I have healed theſe waters, there ſhall not be any more from thence death, or barren land. And 'tis remarkable, what Joſephus writes of this healing of the waters of Jericho, by Elizaeus's Bell; Jud. lib. 5. chap. 4. This Fountain which before was the cauſe of Famine and Sterility, was now the cauſe of Plenty and Fertility; and ſo it watereth the ground, that where a little of it cometh, it doth more good than all other waters which lie long upon it: There are goodly Orchards, and many ſorts of Palm-trees growing by Brook's-ſides; and the fatteſt being preſt, yield a Juice like Honey: and he after ſaith, we may call that part of the Earth divine, where whatſoever Fruit is moſt dear and precious, is in moſt abundance. Alſo in all other Fruits it ſurpaſſes all Countreys in the World, for it multiplieth all things, and increaſeth them ſooner there; the cauſe whereof I judge to be the pleaſant waters, and warm nouriſhing Air, which inviteth all things to ſpring, and then increaſeth them; and the moiſture cauſeth all things to take firm root, and defendeth them from drought: In Summer the Air of that place is ſo temperate, that when it ſnoweth in other parts of Judea, and p. 204is extream cold, the Inhabitants in this place do onelyonly wear a Linnen Garment. Thus he declares the Fertility of Jericho, cauſed by that Miracle; and certainly a greater Miracle than this here will be wrought; for there are promiſes in Scripture of a great Fertility, that ſhall be after the Calling of the Jews, Ezek. 36.30. I will multiply the Fruit of the Tree, and the Increaſe of the Field, ſo that ye ſhall receive no more reproach of Famine: Verſe 35. The Land that was deſolate ſhall become like the Garden of Eden. What a great Change will there be in the Earth, when deſolate and barren Land ſhall be like Eden! And as we have ground to conclude, that many of God's Works wrought among the Jews of old, were typical of greater Works, which ſhall be wrought for them at laſt; for which, ſee Jer. 23.8. So why may we not gather ſomething from that work of God, in giving them Water out of the Rock? And that which I would eſpecially hint, is, from Deut. 32.13. He gave them Honey out of the Rock, and Oyl out of the flinty Rock. The Water is called Honey and Oyl: And why? Firſt, Becauſe it was a Supply flowing from ſpecial Grace and Mercy; ſpecial Grace adds a great deal of Sweetneſs to common Mercies. Secondly, It was an extraordinary Supply in time of great need; Water in that extremity was as Honey and Oyl. Thirdly, It was a Type of Chriſt; for, They drunk of that Rock which followed them, and that Rock was Chriſt, 1 Cor. 10.4. An Eye of Faith looking unto Chriſt, would make it ſweeter and more pleaſant than Honey and Oyl. Fourthly, It being Water given them by a Miracle, might have ſweetneſs and vertue beyond ordinary water: For as the p. 205Bread given them by a Miracle, has the taſte of Honey and freſh Oyl; ſo might this mirhculous Water: When Chriſt turned Water into Wine, that was far better than ordinary Wine; the Governour of the Feaſt ſaid, Thou haſt kept the good Wine until now. The other in compariſon with this, did not deſerve to be called good Wine: Doubtleſs that miraculous Wine was the beſt Wine that ever was drunk; and why may we not conceive the like of this miraculous Water, which might be typical in relation to the times of Reſtitution, in which, even Water, the moſt common mercy, ſhall have much more vertue and pleaſanteſs in it, than now it hath. 'Tis ſaid of Fire and Water, that they are good Servants, but bad Maſters; and the… have often been bad Maſters, in theſe times of the Old Heavens and Old Earth; but in the time of the New, they ſhall be good Servants alone, and no more bad Maſters to the Saints: The Air alſo will be ſweet, wholeſom, and fructifying, and what hath a ſpiritual meaning, Cant. 4.16. will be then true in a natural ſenſe alſo; The North-wind ſhall awake, and the South-wind blow, that the Spices may flow forth. No blaſting-wind, or that which will hinder the flowings forth of Fruits, but that which ſhall farther their flowing forth: and then the rough wind ſhall be ſtayed in the day of the Eaſt-wind.

3. The Creatures ſhall be delivered from all their uſurping and oppreſſing Lords. Satan ſhall not Lord it over them, neither the Man of Sin; they ſhall be together in the Bottomleſs Pit; and all Chriſt's Enemies will be made his Footſtool, whereby the Creature ſhall have its ſo-much longed-for Liberty, and ſhall be in Subjection to p. 206him, who is to be the deſire of all Nations, and of the whole Creation; of whom 'tis ſaid, Pſa. 8.4. What is man that thou art ſo mindful of him, and the ſon of man that thou viſiteſt him? thou madeſt him a little lower than the Angels, and haſt crowned him with glory and honour; thou haſt made him to have dominion over the works of thy hands, and haſt put all things in ſubjection under his feet. Which muſt be fulfilled in that World which is to come; as is evident, Heb. 2.5, 6. For as to the preſent ſtate of things in the World, as now▪ it is, the Apoſtle ſaith, v. 8. We ſee not yet all things put under him.

4. The Liberty of the Creature conſiſts in the lawful Uſe of it, 1 Cor. 7.31. They that uſe the world as not abuſing it. Here two things may be obſerved:

Firſt, The Creature is to be uſed, and not enjoyed: Life and Happineſs doth not conſiſt in it; carnal men enjoy the Creatures, the covetous man enjoyes his Wealth, as Dives did, Son remember that thou in thy life-time hadſt thy good things. Worldly men have their portion in this life, and ſay, 'Tis good to be here: Now ſuch an enjoying of the Creature holds it in bondage; its Liberty is to be uſed well; inſiſt Pſa 110.7. 'tis ſaid of Chriſt, He ſhall drink of the Brook in the way, and then men ſhould lift up the head and heart to him, in whoſe favour is their life.

Secondly, The Creature ſhould be uſed lawfully, and not abuſed; a lawful Uſe is its liberty: There is a natural Uſe of Creatures, which is for Food and Rayment, and ſomewhat for Delight; for Gen. 2.9. Out of the Ground God made every Tree to grow which was good for Food, and pleaſant p. 207to the eye. In the times of Reſtitution it will be ſo; Fruits both profitable and pleaſant, will be made to grow: Hoſ. 2.21. It ſhall come to paſs in that day; that is, when the Jews ſhall be betrothed to the Lord: I will hear ſaith the Lord, I will hear the Heavens, and the Heavens ſhall hear the Earth, and the Earth ſhall hear the Corn, and the Wine, and the Oyl, and they ſhall hear Jezreel: When the Jews ſhall be Jezreel, the Seed of God, all the Creatures ſhall with one conſent ſerve that Jezreel. What is the reaſon that now 'tis otherwiſe? for many times the Heavens hear not the Earth, the Earth hears not the Corn, the Corn hears not men: 'Tis becauſe for the moſt part inſtead of being a Jezreel, they ſerve a Jezabel. There is a Spiritual Uſe alſo to be made of Creatures; and ſo in them, as in a Glaſs, we ſhould behold the Glory of the Lord, and we ſhould praiſe him as the Creator of them, and honour him with them. The great Whore glorifies her ſelf with what ſhe hath: this is the Creature's bondage; but when the Promiſe ſhall take place, Mic. 4.13. I will conſecrate their gain to the Lord. And their ſubſtance to the Lord of the whole Earth, then the Creature ſhall have its due, and deſerved Liberty.

Thus much for the Change which will be in the Natural State of Things.

2. There will be a Change in the Civil State of Things; there will be New Heavens, and a New Earth, in a political ſence; for in the New Earth dwelleth righteouſneſs. All Civil Government will be adminiſtred in a way of Righteouſneſs; for as Amos. 5.24. Judgment ſhall run down like Water, and Righteouſneſs as a mighty p. 208ſtream. In Antichriſt's Kingdom, unrighteouſneſs, cruelty and oppreſſion hath been a mighty Stream; but that ſinful Kingdom muſt be deſtroyed, and after this, Judgment ſhall dwell in the Wilderneſs, and Righteouſneſs ſhall remain in the fruitful Field, and the work of righteouſneſs ſhall be peace, and the effect of it quietneſs, and aſſurance for ever. Iſa. 32.16. there ſhall not be then, any Throne of iniquity eſtabliſhing miſchief by a Law. But that which above all doth commend the happineſs of thoſe Times in point of Government, is, this Government then will be Theocratical, and Divine; ſo that there will be another Divine Common-wealth, more glorious than that of the Jews heretofore. After the Jews were brought out of Egypt, as God made them a Church in the Wilderneſs, ſo alſo a Common-wealth; and God himſelf was Supream amongſt them, and gave them, as a Moral and Ceremonial, ſo a Judicial Law: ſo that he was their King and Law-giver, and their Divine Common-wealth was not to end, till the coming of Chriſt; according to that Prophecy of Jacob, Gen. 49.10. the Sceptre ſhall not depart from Judah till Shiloh come. Jacob's proſperity was to grow at laſt into a Kingdom, and Common-wealth and to continue till the coming of Chriſt. The Scepter of this Kingdom was given to Judah; now though the Ten Tribes revolted from the Scepter, and after were carryed Captive, and did not return, and ſo were without a King, and without an Ephod, &c. yet Judah did remain as a Divine Common-wealth till the coming of Chriſt; and Judah had right to the Sceptre, though ſometimes it was violently wreſted out of the hand of p. 209Judah, yet of right it did belong to Judah till Shiloh came, and then Judahs Sceptre did return to him that gave it, and then the Jews Crucifying the Lord of glory, God did ſuffer their City to be Trodden down of the Romans; and then their Common-wealth, till that time continued in the Tribe of Judah, was utterly deſtroyed, and they were carried Captive into all Nations, till the times of the Gentiles ſhall be fulfilled; and when theſe ſhall be fulfilled, then ſhall the Jews have again a Divine Common-wealth; And Joſeph and Judah being Joyned together they ſhall have one King, as is evident Ezek. 37.22, 24. I will make them one Nation, and one King ſhall be King to them all; David my Servant ſhall be King over them. That is Chriſt who ſhall reign in Righteouſneſs, and give them Civil as well as Spiritual paſtors, even Judges as at the firſt, and Counſellers as at the beginning Ezek. 34.23. I will ſet up one Shepherd over them, and he ſhall feed them, even my Servant David; and how happy they ſhall be then, is ſhewn: I will make a Covenant of peace with them, and the evil Beaſts ſhall ceaſe out of the Land, and they ſhall dwell ſafely in the Wilderneſs, and ſleep in the Woods: I will make them, and the places round about my hill a Bleſſing; there ſhall be ſhowers of Bleſſings. Now as Mr. Baxter once ſaid; It is this Theocratical polity, or Divine Common-wealth, which is the unqueſtionable Reign of Chriſt upon Earth, which all Chriſtians are agreed, may be juſtly ſought, and the temporal Dignity of Saints, which would undoubtedly much bleſs the World. And (he ſayeth) whether there be any other Reign of Chriſt to be expected; p. 210that is, by his viſible perſonal Abode. This controverſy I do not now determine. For my own part I reverence the Ancients that were of that mind, and many latter that have followed them. I am my ſelf as meerly Neutral in it, as in almoſt any point of ſo great moment ſo often propounded to my conſideration; I oppoſe them not in the leaſt: nor am I for them; Now as for the Viſible, and perſonal Abode, and Reign of Chriſt upon Earth, having given ſome arguments for it already: I ſhall here adde ſomething more, to ſee whether any contrary, or Neutral Judgment may be more inclined to the owning of this Truth. And,

1. this truth doth clearly ſpring forth from 2 Pet. 3.13, Nevertheleſs we, according to her Promiſe, look for New Heavens, and a New Earth, wherein dwelleth Righteouſneſs. Where we may take Notice of theſe particulars:

Firſt there will be a great and bleſſed change wrought in the World ſo far as to make all things New, even to the bringing in of a New World. This is the Saints expectation, we look &c. the Apoſtles, and other Saints did then, and therefore we ought, now to expect this New World, conſiſting of a New Earth, as well as a New Heaven.

Secondly, this New World ſhall have Inhabitants in it; for there ſhall be Men in it: which may be gathered from thoſe words; In which dwelleth Righteouſneſs. If Righteouſneſs, then both the ſubjects, and the Objects of it, that is Men living and acting Righteouſly; and theſe ſhall Dwell in this New Earth, they ſhall not p. 211be as wayfaring Men that tarry but a Night, but ſhall dwell in it; They ſhall not be here, after this New Creation, but a day with Chriſt of twenty four hours, and then aſcend to Heaven; not a day as Men count a day, but a day as 'tis with the Lord: that is, a Thouſand years, and a Thouſand years, as one day v. 8. which hath been taken as a Periphraſis of the day of Judgement. This is called, foreign a World to dwell in, and for Men to abide in ſo long as to be called Inhabitants. And this Inhabited World is chiefly, that which Chriſt is ſaid to Rejoyce in Pov. 8.31. Rejoycing in the habitable part of his Earth, and my delights were with the Sons of Men. This is the Land which ſhall be called Beulah. Iſa. 62.4. Thou ſhalt no more be termed Forſaken, neither ſhall thy Land any more be termed, Deſolate: that is, without Inhabitants, but thou ſhalt be called Hepzibah, and thy Land Beulah; For the Lord delighteth in thee, and thy Land ſhall be Married to Chriſt; that is,

Thirdly, Chriſt ſhall come perſonally at his time, when the World that now is ſhall periſh, and the New Heavens, and the New Earth ſhall be Created. For this Perſonal coming is that which the Scoffers derided, asking where is the promiſe of his coming? v. 4. Again, this is that which the Apoſtle aſſerts. v. 10. The day of the Lord will come, and come as a Thief in the Night; which Mat. 24.43. and 1 Theſſ. 5.2. is affirmed of Chriſt's ſecond coming, and when the Battel of Armageddon ſhall be, then Chriſt ſhall come as a Thief. Rev. 16.15. and laſtly the paſſing away of the Old Heavens, and Earth, and conſequently the creating of the New, will be at the day of Judgment, p. 212v. 7. The Heavens and Earth are reſerved to fire againſt the day of Judgment; and all do grant, that Chriſt will come perſonally at the day of Judgment, and when he comes, all the dead Saints ſhall be raiſed, and appear with him. Now put all theſe things together. The Old Heavens and Earth muſt periſh, new muſt be created. Saints and Righteouſs Men muſt, after this, dwell in the New Earth; and at this time will be the day of Judgment. Therefore there muſt be a Viſible, and perſonal preſence, and reign of Chriſt upon this New Earth, then to be called Beulah, and Chriſt will not marry it, and be preſently, after a day, divorced again; but as the Saints ſhall dwell in it, ſo Chriſt with them. If any ſhall Object, that the Judgment ſhall not be till after the one thouſand years, and the deſtruction of Gog and Magog, for then 'tis ſaid Rev. 20.11. Chriſt ſhall ſit upon a great White Throne, and the dead, ſmall and great ſhall ſtand before him, and why may not this be the day of Judgment ſpoken of by Peter? For anſwer to this, I ſhall ſay, that if this of Peter, and the 20. Rev. be well conſidered, and compared together, it will evidently appear that there will be a day of Judgment begun, at the time of Antichriſt's deſtruction, and the final fall of Babylon, and the periſhing of the World which now is, which is called by ſome, the Morning of that great day, and will be at the beginning of the one thouſand years; And a day alſo after the end of them, called the Evening of that day.

And as for the Judgment, the Scipture gives evident ground to ſtate it thus: even by conſidering it in a threefold ſtep, or degree of it:

p. 2131. There is a particular judgment which paſſes upon all Souls, at their ſeparation from their Bodies: Eccleſ. 12.7. Then ſhall the duſt return to the Earth, as it was: and the Soul ſhall return unto God that gave it. The Souls of all men do at their Death return to God, but in a different manner; ſome fall into the hands of the living God, and that is a fearful thing to fall into the hands of revenging juſtice, and wrath; others having before committed their Souls into the hands of God, are carried by Angels to Heaven, where an hand of mercy receives them.

2. There will be a Farther work of Judgment at Chriſt's ſecond coming, even at the beginning of the thouſand years; which as it is ſpoken of by Peter, ſo by Daniel. 7.26. When the Son of Man comes in the Clouds of Heaven, then the Judgment ſhall ſit and we may conſider what ſhall be done by that Judgment then ſitting, in relation to the Wicked. The Dominion of the little Horn will be taken away, and ſo Antichriſt's Kingdom will be wholly deſtroyed; for the Judgment ſhall ſit, and they ſhall take away his Dominion, to conſume, and to deſtroy it even to the end. And then alſo it will be as Peter ſayth, a day of Perdition of ungodly Men, even of thoſe who ſhall then be found ſtanding up againſt the Prince of Princes. And Farther in relation to the godly, it ſhall be a day to give reward to them, and what reward this ſhall be, we ſee, Dan. 7.27. The greatneſs of the Kingdoms under the whole Heaven ſhall be given to the People of the Saints, of the moſt High, and all Dominions ſhall ſerve him; they ſhall be judged to reign with Chriſt. This we ſee p. 214alſo Mat. 25.15. and Luk. 19.17. What ſhall be ſaid to thoſe that improve their Talents and Pounds? Well done good and faithful ſervant, thou haſt been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord; ſo as to reign with him. Be thou Ruler over five Cities, be thou Ruler over ten Cities. At this time the Saints ſhall be judged to have an Inheritance in the Kingdom of Chriſt, as it is diſtinct from the Kingdom of the Father; of both which mention is made, Epheſ. 5.5.

3. The laſt ſtep which Chriſt will take in the Judgment will be after the ending of the thouſand years, and this is that Judgment mentioned Rev. 20.11. Then the wicked ſhall be raiſed, and brought to Judgment, even ſuch whoſe Names are not written in the Book of Life, as there 'tis ſaid, and ſhall be caſt into the Lake of Fire. At this time alſo there will be a Farther work of Judgment in Relation to the Godly. For they ſhall be then judged to an inheritance in the Kingdom of the Father. At the Judgment mentioned by Peter they ſhall have Judgment for an inheritance in the Kingdom of Chriſt; and at that ſpoken of Rev. 20. Judgment for an inheritance in the Kingdom of the Father. Mat. 25.31. When the Son of Man ſhall come in his glory, foreign, when he ſhall have come] and ſo after the time of his coming in Glory, he ſhall ſit upon the Throne of his Glory, and all Nations ſhall be called before him, and he ſhall ſet the ſheep on his Right hand, and the Goats at his Left hand, and now although it hath been Stated thus, that at the beginning of the Thouſand years, he ſhall ſet the Sheep p. 215on his Right hand, and after the End of them the Goats at his Left hand, yet it ſeems more agreeable to the expreſſions there, to conceive that both ſorts ſhall be ſet in this poſture together, and ſhall thus ſtand before Chriſt the Judge, and then the wicked ſhall be judged to go away into everlaſting puniſhment, and the righteous into Life eternal in the Fathers Kingdom. And thus as at Peters day of Judgment, Being the Morning of it; the Saints ſhall be the bleſſed of Chriſt, and receive an Inheritance in his Kingdom, and reign with him; ſo at Johns day of Judgment, or at the Evening of that day; they ſhall be the bleſſed of the Father, and be admitted to the enjoyment of their Inheritance in his Kingdom. Hence 'tis, the King ſhall ſay to the Sheep on his right hand, Come ye bleſſed of my Father, inherit the Kingdom; that is, take your Inheritance in my Fathers Kingdom.

2. 'Tis moſt evident from Scripture, that there will be a time in which the Jews ſhall be called, and delivered from their ſpirituall Captivity, which is upon them, by their blindneſs and unbelief; and the vail which is upon their Hearts ſhall be taken away, They ſhall be delivered from their outward Captivity and alſo be in a ſtate of freedom, Reſt and Power; and in this eſtate muſt long continue, even for many generations, as hath been ſhewen in the former Treatiſe. Now that there ſhall be a perſonal coming of Chriſt, when the Jews ſhall be thus redeemed from their Captivity, is moſt evident Luk. 21.23, 24. &c. There ſhall be great diſtreſs upon the land, and wrath upon this people, and they ſhall be led away Captive p. 216into all Nations, and Jeruſalem ſhall be Trodden down of the Gentiles, till the times of the Gentiles be fulfilled. The Gentiles Captivating the Jews, and treading them down, were the Romans; theſe Gentiles have their time ſet, how long they ſhall Reign. The Roman Monarchy which did Tread down Jeruſalem, in the Letter, and doth now Tread down the Myſtical Jeruſalem; that is the Church, as we Read Rev. 11.2. hath a period ſet to it: thus far ſhall it come, and no farther; thus long it ſhall continue, and no longer, that is, at the end of fourty and two Months, reckoning them from the beginning of the latter treading down, mentioned Rev. 11. Rome, the ſeat of this Monarchy ſhall be deſtroyed. And then will the Jews deliverance from their long Captivity begin: Now what ſhall happen when theſe times of the Gentiles ſhall be very near their end? This we ſee v. 25. there ſhall be Signes in the Sun. In the Moon and in the Stars, and upon the Earth diſtreſs of Nations, Mens Hearts failing them for fear, and for looking after thoſe things that are coming upon the Earth; for the powers of the Heavens ſhall be ſhaken, and theſe ſhew the day of their redemption to be drawing nigh. v. 28. Now when theſe times of the Gentiles ſhall be fulfilled, and there ſhall be ſuch a ſhaking to remove quite away the power of the Gentiles; that is, to deſtroy for ever the Roman Antichriſtian Kingdom, and State; then, at that time v. 27. they ſhall ſee the Son of Man coming with power, and great Glory, which is his Second perſonal coming. If any deny this, they will gratify thoſe p. 217Scoffers much, which Peter ſpakes of, in giving up ſo clear a proof of Chriſts Second coming.

3. A Third Argument may be taken from Mat. 24.29. Which hath been a little toucht, but now ſhall be farther urged. Immediatly after the Tribulation of thoſe days, that is, when Tribulation comes to this height, to be ſuch as never was &c. the Sun ſhall be darkned &c. and then ſhall appear the ſigne of the Son of Man in Heaven, and the Tribes of the Earth ſhall Mourn, and they ſhall ſee the Son of Man coming in the Clouds of Heaven with power and great Glory. This ſhall be Immediatly after the Tribulation of thoſe days, what Tribulation? this is the laſt Tribulation of the People of God, which is ſaid to be ſuch trouble as never was ſince there was a Nation. This is from the Devil, when he ſhall have great wrath becauſe his time is ſhort, 'tis the Tribulation that Gog and Magog, mentioned Ezek. 39. ſhall cauſe, the ſame with thoſe Kings of the Earth, and the whole World, which ſhall be gathered by the Beaſt and his Emiſſaries, to the Battel of that great day of God Almighty; This being the laſt Tribulation; when this ſhall End, then will the year of Chriſts, redeemed come; and the Saints will have reſt and peace, and ſhall ſit under their Vines and fig-trees, and have none to make them affraid, Now if there ſhall be ſuch a time here upon Earth, that all the Saints troubles ſhall have an End; and they ſhall enter into a ſtate of reſt and peace, which ſhall have no End, (which if any will deny, they muſt Write Apocrypha, over a great part of p. 218that Scripture, which was given by Inſpiration of God) I ſay if ſuch a time ſhall be, then Chriſt will appear, perſonally at that time: for immediately after this Tribulation, ſhall appear the Sign of the Son of Man, and they ſhall ſee the Son of Man coming in the Clouds of Heaven, and this his perſonal coming, for at this time the dead Saints ſhall be raiſed v, 21. He ſhall ſend his Angels with a great Sound of a Trumpet, and they ſhall gather the elect &c. that is, the dead ſhall be raiſed. 1. Cor. 51.52. 1. Theſſ. 4.16. The Trumpet ſhall ſound, and the dead ſhall be raiſed: and Obſerve by the way, that at this time, only the elect ſhall be raiſed for they ſhall gather the elect, and beſides 'tis that coming of which Chriſt ſaid, none knows the day of it. v. 36. which certainly is his ſecond perſonal coming. If the Church therefore ſhall have a glorious time on Earth, Chriſt ſhall come perſonally, even at the beginning of that time.

To this argument it hath been anſwered; that this is the Tribulation, which Gog and Magog ſhall cauſe after the thouſand years ſhall be Ended. But that this is not the Tribulation here meant, theſe particulars ſufficiently declare:

1. At the time of this Tribulation, there will be a great Apoſtacy of Men profeſſing godlineſs. For the love of many ſhall wax cold. v. 12. and falſe Chriſts, and falſe Prophets ſhall ariſe, and deceive many. v. 24. and the Stars ſhall fall from Heaven &c. Now no ſuch thing ſhall happen after the thouſand years, for the Devil ſhall only deceive the Nations, Gog and Magog, not p. 219any among the Saints, and ſaved Nations, much leſs any in the beloved City. Shall the Sun in the New Heavens be darkned? ſhall any of the Stars of that Heaven fall? no certainly; for, Iſa. 60.20. Thy Sun ſhall no more go down, and as the New Heavens, ſo the Stars of thoſe New Heavens ſhall remain.

2. At the Tribulation here ſpoken of, the powers of Heaven will be ſhaken, which is not to be ſaid of the New Heavens, for theſe can't be ſhaken Heb. 12.26. yet once more I ſhake Heaven, and but once. This ſhaking will be of the Antichriſtian Kingdom, and Heaven, to remove it quite away, that ſo way may be made for the New Heavens. Gog and Magog when they ſhall gather at laſt, ſhall not at all ſhake the New Heavens. For the ſhaking is to remove the things that may be ſhaken. But the New Heavens ſhall not be removed, but remain Iſa. 60.22. Yea, the Apoſtle ſaith plainly, theſe cannot be ſhaken Heb. 12.27. That thoſe things which cannot be ſhaken may remain, wherefore we receiving a Kingdom which cannot be ſhaken &c. The Mount Sinai Kingdom was ſhaken and removed, that the Mount Sion Kingdome might be ſet up, which is not to be ſhaken, but ſtands faſt for ever, this is the Spiritual Kingdom of Chriſt under the Goſpel, which ſhall continue till the coming of Chriſt, and then grow up to its perfection, and then all the Enemies of it ſhall fall before it, and be the Foot-ſtool of Chriſt, and he ſhall be King over all the Earth, and this his Kingdom is not to be ſhaken, and removed. It's moſt evident then, that this Tribulation will immediately precede the p. 220Thouſand years; and then Chriſt will come the ſecond time to ſalvation; and put an End to it, And thus the Argument here ſtands, like that Pillar in the Porch of Solomon's Temple called Boaz, in its ſtrength; and is not at all ſhaken by what is ſaid againſt it.

4. Another argument may be taken from 2 Theſſ. 2.8. Then ſhall that wicked one be revealed foreign, that Lawleſs one, that will be above all Laws, and not Subject to any: The Cannon-Law tells us, who this Law-leſs one is, even the Pope, who is Solutus ab omni Lege humana, not bound by any Humane Law, nay not by Divine Laws neither; for he diſpenſes with thoſe, and binds and looſes them at his pleaſure, now this Lawleſs one muſt be removed out of the way. It may be well ſaid of him what the Jews wickedly ſaid of Paul, away with ſuch a fellow from the Earth; for it is not fit that ſuch a Lawleſs one ſhould live. God judgeth ſo of him, and therefore hath ſaid: The Lord ſhall conſume him with the Spirit of his Mouth, that is, by the Preaching of the Goſpel. The Word ſhall conſume him, and caſt him into a bed of Languiſhing, and at laſt he ſhall deſtroy him with the brightneſs of his coming; that is, at the day of Judgment, as our Engliſh Annotators ſay well, when Chriſt ſhall appear perſonally: ſo that Antichriſt will be deſtroyed by the brightneſs of Chriſt's Perſonal appearing. Is it ſo? and muſt not the Church have Being in the World long after the deſtruction of that Wicked One, and be in that glorious, pure, and peaceable Eſtate, of which the Lord hath ſpoken ſo much by the Mouth of all his Prophets, ſince the World began? p. 221Moſt evident it is, that it muſt. And ſhall not Chriſt then Reign upon Earth at that time? The Scripture ſaith ſo, The Lord ſhall be King over all the Earth.

5. The laſt Argument which I ſhall now mention, ſhall be taken from 2 Theſſ. 1.5. where the Apoſtle ſpeaking of the Saint's Perſecutions and Sufferings, comforts them with this; It is a righteous thing with God to recompence tribulation to them that trouble you; and to you who are troubled, reſt with us, when the Lord Jeſus ſhall be revealed from Heaven in flaming fire, and with his mighty Angels. Now this muſt be meant of his Perſonal coming, in that his mighty Angels ſhall come with him; which argues a Perſonal coming, as we ſee, Matth. 25.31. The Son of Man ſhall come in his Glory, and all the Angels with him. And when he ſhall thus come, then, and not before, ſhall the Church on Earth ſo long perſecuted, afflicted, and toſt with Tempeſts, and not comforted, have reſt and freedom from perſecution. The Church muſt have a peaceable and glorious Eſtate upon Earth, but this will not be, till the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels, and that in flaming fire, to recompence tribulation to thoſe that trouble the Saints, and to the troubled Saints reſt: So this ſhall be at the revelation and appearing of Chriſt. And obſerve farther, what the Apoſtle ſaith, Reſt with us, with us Apoſtles, and with the Prophets that went before. What doth this hint, but that then the Apoſtles and Prophets, and all the dead Saints ſhall be raiſed, and come with Chriſt, and then the living Saints, the Church, ſo long under perſecution and trouble in the World, ſhall have reſt p. 222with them. And thus I have endeavoured by Scripture to clear this Truth; and little from Scripture 'tis, which I have urged againſt it: but Reaſon ſteps in and declares its diſſent from, and diſlike of it, fancying ſome great Abſurdities that will attend this Opinion, and ſome Difficulties which will preſs it. Shall Heaven come down and be upon Earth, ſaith Reaſon? But as the Apoſtle ſaith, Who art thou, O man! that replieſt againſt God? So, who art thou, O man! what is thy Reaſon, that it ſhould argue againſt God? Doth not the Scripture ſay, That Chriſt ſhall come from Heaven, and all the Angels with him; and the dead Saints ſhall be raiſed and come with him? If this be for Heaven to come down, and be upon Earth; then ſo it muſt be, for thus much is agreed upon on all hands: All the difference is about the Time of Chriſt's Abode, how long he ſhall continue; ſome ſay, but a day, and that in that ſhort time he ſhall diſpatch all the Work of the laſt Judgment. Others do conceive this will take up longer time and it may be well agreed; If Chriſt, and all the Angels and Saints, may leave Heaven, and be here on Earth one Day; why not as well many Days? and if Days, why not Years? and if Years, why not a thouſand Years, as the Scripture ſaith? Certainly Reaſon hath as much ground to argue againſt his c…ming at all, as againſt a longer ſtay upon Earth, than one Day, when he ſhall come. Nay, Reaſon may argue ſtrongly from what hath been done; that Chriſt may come, and appear to his People on Earth: For the ſecond Perſon, the Son of God, came to Abraham and appeared in a humane ſhape, and talked with him, and told him, he p. 223ſhould have a Son: And may we not as well conceive, he may as well appear to the Seed of Abraham, when they ſhall be called? He went alſo to Sodom, and led Lot out thence, and deſtroyed Sodom by Fire and Brimſtone: And may he not as well come Perſonally to ſave his many Lots, and deſtroy his Enemies, as he ſhall at Armageddon? And conſider we farther, that the firſt coming of Chriſt was foretold in the Old Teſtament, Iſa 7.14. A Virgin ſhall conceive, and bring forth a Son, whoſe Name ſhall be Immanuel: And he was to be a man of ſorrows, and acquainted with grief, and to be cut off. Now if theſe things ſhould be weighed in the Balance of Reaſon, what would it have ſaid, but as Reaſon did in Mary? How can theſe things be? and yet we know that all came to paſs. Now this may be well concluded, that Reaſon might have more colour to have pleaded againſt the Prophecies of Christ's firſt coming, and ſuffering death; than it can have now, to plead againſt his Perſonal Reign upon Earth: But He came and ſuffered death; and Reaſon may now argue, If he came to be Humbled on Earth, why may he not come to be Exalted on Earth? If he came to appear in the form of a Servant upon Earth; why may he not come and appear in the form of a Lord, and of the King of Kings? And if he was ſome years upon Earth in his ſtate of Humiliation; why may he not be for more years here in a ſtate of Exaltation? If he did come to ſuffer upon Earth; why may he not come to reign upon Earth? And 'tis to be obſerved, when Chriſt ſpake of his Death, Peter's Reaſon withſtood it; for Peter took him, and began to rebuke him, ſaying, Be it far from thee, Lord, this ſhall not be unto thee. p. 224Now I would not ſuffer my Reaſon to argue againſt his perſonal coming and reigning, which the Scripture gives ſuch great ground to believe, leſt it ſhould be ſaid as to Peter, get thee behind me Satan. In a word, 'tis to be obſerved that the arguing from conceived abſurdities againſt any truth, was the great way of the Sadduces in oppoſing the Doctrine of the Reſurrection. They tell a ſtory of a Woman that had ſeven Husbands ſucceſſively; and ask whoſe wife ſhe ſhould be of the ſeven, in the Reſurrection? Queſtions like to this have been askt, and more may, by ſuch as are in this matter not knowing, not ſearching the Scriptures; for if the Scriptures were well ſearcht, enough would be found, to put to ſilence the ignorance in this thing, of many, in other reſpects, wiſe Men. Thus much of the Government which will be Theocratical, even a glorious reign of Chriſt.

3. There will be a Change in the Eccleſiaſtical State: Now ſeeing much hath been written before to ſet forth the great and happy Change, which will be made in the Church, (which the buſineſs of unfolding the Myſtery of Ezekiels Temple did lead to) therefore I ſhall adde but a little upon theſe three following Heads: The glorious Light, the great Purity, and the glorious Liberty which the Church ſhall have in the times of Reſtitution.

1. The time of the New Heavens will be a time of breaking forth of great, and glorious Light. For the Light of the Moon ſhall be as the Light of the Sun, and the Light of the Sun, ſevenfold, as the Light of ſeven days. Iſa. 30.26. And this Light will be a diſcovering Light, p. 225and a healing Light. Firſt a diſcovering Light; Light makes manifeſt. Good, and evil, truth and error will be made manifeſt by the Light of the New Heavens. The Gold, and Silver wherewith ſome have been Building, the Wood Hay and Stubble wherewith others have been building, will be ſeen in that Light. Pilate aſkt, What is Truth? Then a full anſwer ſhall be given to this queſtion, and it ſhall be known, What is Truth; and we may in particular obſerve that thoſe two great Goſpel-truths will have then a clear manifeſtation, and diſcovery; Chriſt as Righteouſnes, and Chriſt as Lord: Chriſt as made Righteouſneſs, for the juſtification of Men, to cover their ſin, and to keep the ſhame of their Nakedneſs from appearing; and Chriſt as made Lord: Lord of Faith, and Lord of Life: Lord of Soul and Spirit, of Conſcience and the whole Inner-man; and Lord of Body alſo, and of the whole Outward-man. Now I ground this upon that Promiſe Jer. 23.5, 6. & Jer. 33.14, 15. Behold the days come, ſaith the Lord, that I will raiſe unto David a righteous Branch, and a King ſhall reign, and proſper, and execute Judgment, and juſtice in the Earth; and in his days, Judah ſhall be ſaved, and Jeruſalem ſhall dwell ſafely, and this is the Name, whereby he ſhall be called, The Lord our righteouſneſs. Chriſt ſhall then appear as the Churches Lord, and righteouſneſs, yea ſhall account it his glory to appear, for ſo he ſhall own this for a Name and Title. In the other place there is the ſame promiſe, only with this variation: This is the Name whereby he ſhall be called, the Lord our righteouſneſs. As Chriſt ſhall owne this for a Name, p. 226ſo ſhall the Church too. In the former Name, we ſee how Chriſt is offered, even to be Lord, and Righteouſneſs; In the latter, how the Church receives him, that is, to be her Righteouſneſs, and to be her Lord.

In the former we ſee, God in Chriſt not imputing ſin, but imputing righteouſneſs without workes. In the latter we ſee faith in Chriſt juſtifying through laying hold on, and applying Chriſts righteouſneſs, as that alone by which the Church ſhall account her ſelf righteous; but together herewith, ſubmitting to be guided, and Governed by Chriſt as Lord; ſo we find Theſe two great truths in theſe Names: The righteouſneſs which juſtifies, is not our own at all, but only Chriſt's, and this, and this alone, is ſufficient to juſtify, no other is nedeed; no other is required. For obſerve, 'Tis not the Law our righteouſneſs, 'tis not love to Chriſt, and evangelical Obedience flowing from it, which is our righteouſneſs, but the Lord himſelf, our righteouſneſs; not any thing we do as Servants, but what the Lord of the Law, becoming a Servant to it, hath done. By this it's evident, the groſs Popiſh Doctrine of the Merit of mens works, and juſtification thereby, will not be the Doctrine taught or received in the New Heavens. New Jeruſalem-Light will ſhew the Vanity of this Doctrine. And as for that more refined and Spiritualized piece of Popery, (and therefore the more dangerous) which is but of Yeſter-day, up amongſt us; and is owned by ſuch, who have the perſons and parts of the propagators of it in admiration, and therefore are ſo ready to own their pernicious p. 227Paradoxes, viz. that Evangelical obedience is to be taken in, as that Righteouſneſs by which we are to be juſtified (for ſo they underſtand James, when he ſaith, a Man is juſtified by works, although James himſelf gives ground enough for another ſence when he ſayth ſhew me thy faith by thy works) I ſay this Popery, nay this Socinianiſme will be quite ſhut out of the New Heavens alſo, and ſhall paſs away, as a Morning Cloud before the New Jeruſalem-Light. For this ſhall be the Churches Name then, as well as Chriſts, The Lord our Righteouſneſs. And this New Doctrine then, will be found amongſt the Old things which muſt paſs away, And amongſt the works of the Earth which are to be burnt up.

And then alſo Chriſt ſhall appear as Lord; and Saints ſhall ſay, other Lords have had Dominion over us, but now will we make mention of thy Name. Iſa. 26.13. and will henceforth call thee by this Name, The Lord our righteouſneſs, and will account this our glory to be called by this Name, The Lord our Righteouſneſs. This Name implies thus much, as given to Chriſt; He that hath made Chriſt Righteouſneſs, hath made him alſo Lord; and in that the Churches of the New Heavens ſhall be called by this Name, it ſhews, that all of that Church ſhall take Chriſt as for Righteouſneſs, ſo alſo for a Lord. Chriſt ſhall be called by this Name, and therein God joyns theſe two together, Chriſt as Righteouſneſs, and Chriſt as Lord. And what God joyns together his People will not put aſunder, for they ſhall be owned and called by this Name, The Lord our Righteouſneſs, taking p. 228Chriſt for Lord as well as for Righteouſneſs. Thus the Light of that glorious day which is to come will be a day diſcovering Light.

2. 'Twill be a healing Light, and that in Saints, and among Saints. Firſt in the Saints; that is, in their hearts, and Conſciences. All Wounds made there will be healed, all horrors, all diſquieting thoughts, and fears there, will Vaniſh before that Light, which ſhall ſhine into the heart. For as 'tis foretold Mal. 4.2. The Sun of Righteouſneſs ſhall ariſe with healing in his Wings. The full and compleat accompliſhment of this Promiſe, will be at Chriſt's Second coming, as is evident from what follows: Ye ſhall go forth, that is, from your bondage, and Tread down, that they ſhall be aſhes under the Soules of your feet; which was not done at his firſt coming. Now obſerve, this Sun of Righteouſneſs, ſhall ariſe with healing in his Wings, what are the Wings of this Sun? the Beams of this Sun are its Wings; which coming, into the Heart ſhall heal it, of all its Wounds, which the killing Letter ſhall make, which the Conviction of Sin, eſpecially againſt Chriſt, in Piercing, perſecuting, ſlighting Chriſt; ſhall have made. So we find concerning the Jews, when Chriſt ſhall firſt appear, they ſhall remember their piercing of Chriſt, which will then pierce through their own Souls, and ſhall cauſe them to mourn and be in bitterneſs as for a first-born, Zach. 12.10. and Rev. 1.7. The firſt effect of Chriſt's appearing, will be a great mourning and wailing; but quickly after this comes healing; for the Sun of righteouſneſs ſhall ariſe with healing in his wings; and will reſtore health, and heal all theſe Mourners p. 229of their Wounds. I ſhall mention two places of Scripture for the clearing of this; one is, Jer. 31.18, &c. I heard Ephraim bemoaning himſelf, thou haſt chaſtiſed me, and I was chaſtiſed, turn thou me, and I ſhall be turned, for thou art the Lord my God. This is a Prophecy of the calling of the Ten Tribes; none can ſay that the fulfilling of this Prophecy is paſt already, for no ſuch thing hath been yet done amongſt the Ten Tribes: Now when Ephraim ſhall thus bemoan himſelf, what ſhall the Lord ſay? That we ſee verſe 20. Is Ephraim my dear ſon? is he a pleaſant child? ſince I ſpake againſt him, I do earneſtly remember him, ſtill my bowels are troubled for him, I will ſurely have mercy upon him. And thus the Lord will quickly comfort Ephraim, and give the Oyl of Joy for Mourning. The other place is Iſa. 33.24. When Jeruſalem ſhall be a quiet habitation, a tabernacle that ſhall not be taken down: When the Jews ſhall ſay, The Lord is our Judge, the Lord is our Law-giver, the Lord is our King; as verſe 20.22. Then at that time, no inhabitant of Jeruſalem, no man walking in the light of it, ſhall ſay, I am ſick, for the people that dwell therein ſhall be forgiven their iniquities. Sin ſhall be forgiven, and every Saint ſhall know it, and have aſſurance of it; as is evident from that Promiſe, None ſhall ſay, I am ſick: Surely if there be knowledge of Sin, and no aſſurance of Pardon, the Soul will be ſick with Sin, guilt remaining in the Conſcience will trouble it ſo long as 'tis there; but no Inhabitant ſhall ſay, I am ſick, therefore all ſhall have aſſurance of the forgiveneſs of their ſins; and this aſſurance ſhall continue with them. Secondly, 'Twill be a healing light amongst the Saints; many Rents have been made in p. 230the Church; Saints by their diviſions have made wounds amongſt themſelves; through diviſions there have been great thoughts of heart, great heart-burnings; and thence have they come to that Paul complains of amongſt the Galatians, Chap. 5.15. even to biting, and devouring one another: Now the Light of that Great Day of the Lord will heal all Wounds which have been made amongſt the Saints, by Rents and Diviſions; for Chriſt will ſpread his wings, even the beams of his light, which ſhall then moſt gloriouſly ſhine forth; and he ſhall gather all the Saints under his wings, as a hen gathereth her chickens under her wings; and ſo will reſtore health to them, and heal them of their wounds. This we have ſet forth, Zeph. 3.8, 9. Wait ye upon me, ſaith the Lord, till the day that I riſe up to the prey; for my determination is to gather the Nations, that I may aſſemble the Kingdomes, to pour upon them mine Indignation, even all my fierce anger, for all the Earth ſhall be devoured with the fire of my jealouſly. We may obſerve what an admirable harmony of Prophecies there is: This is the ſame in ſubſtance with that Prophecy of Gog and Magog in Ezek. and alſo with that great gathering of the Nations to the Battel of Armageddon. Now conſider what great mercy God will at that time bring forth to his People; Then will I turn to the people a pure language, that they may call upon the Lord to ſerve him with one conſent: There ſhall be one Lip, and Language, and that a pure one, and ſo there ſhall not be diviſions amongſt the Saints, but they ſhall all ſpeak the ſame things, and be perfectly United together; of the ſame mind, and the ſame Judgment.

p. 2312. The time of the New Heavens will be a time of great purity; this we ſee foretold, Ezek. 36.25, &c. Great Promiſes are made to the Jews to be fulfilled in the latter days; and amongſt other things 'tis promiſed, that they ſhall be made a very pure and holy People. Then will I ſprinkle clean water upon you, and ye ſhall be clean, and from all your filthineſs, and from all your Idols will I cleanſe you: a new heart alſo will I give you, a new ſpirit will I put within you, and I will cauſe you to walk in my Statutes. God promiſes that this ſhall go with their outward Mercies, verſe 33. What time I ſhall cleanſe you from all your iniquities, I will cauſe you to dwell in the Cities, and the deſolate places ſhall be built up. Pſa. 110.3. Thy people ſhall be willing in the day of thy power, in the beauties of holineſs. What is meant by the Beauties of Holineſs? the Church is meant hereby: this is an ordinary Periphraſis of the Church ſay our Annotators, the Sanctuary was ſo called, Pſa. 29.2. Worſhip the Lord in the beauties of holineſs; that is, in the Sanctuary: the true Church is always holy, but then it ſhall be much more eminently holy; it ſhall be even the Beauties of Holineſs; that is, very beautiful and glorious in holineſs; yea it ſhall be the beauties of holineſs, having variety of Graces, even all meeting together, and appearing in their beauty without ſpot or wrinkle, or any ſuch thing. As the Sanctuary was called the beauty of holineſs, even the typical Sanctuary; ſo then tho true ſpiritual Sanctuary ſhall be called the beauty of holineſs, and be as perfect and exact in true holineſs, as the worldly Sanctuary was in ceremonial and typical holineſs, Iſa. 35.8. There ſhall be an high-way, and it ſhall be called the way of holineſs, the unclean ſhall not paſs p. 232over it: But it ſhall be for thoſe, the wayfaring-men, though Fools ſhall not err therein. There hath been an high-way of Prophaneneſs, an high-way of Superſtition, of Antichriſtian Idolatry, and great multitudes have gone in this way, and the ways of Sion have been deſolate, very few have gone in theſe; but at laſt that high-way of Prophaneneſs, Idolatry, &c. will become deſolate, and the way of Holineſs and Godlineſs will be the great high-way, and the wayfaring-men that go in this way, ſhall have an unerring Spirit to guide them in it; for the wayfaring men, though Fools ſhall not err therein, Iſa. 54.11, 12. They ſhall be a holy flock, Ezek. 36. ult. I will lay thy ſtones with fair colours, and thy foundations with ſaphires; I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleaſant ſtones. What doth this ſignifie? but that there ſhall be a Church at laſt exceeding pure, which ſhall be called the beauties of holineſs, Iſa. 60.2. The Lord ſhall ariſe upon thee, and his glory ſhall be ſeen upon thee. The Light of the Glory of the Lord ſhall ſhine to the Saints, and ſhall ſhine from them, both for the glorious Works of God wrought for them, and upon them; and in the Works wrought by the Saints, in which the Image and Glory of God ſhall be ſeen upon them: Rev. 22.4. They ſhall ſee his face, and his Name ſhall be in their foreheads: Their Profeſſions, their Lives, their Actings and Converſations, ſhall be a diſcovery of God: Ʋpon the bells of the horſes ſhall be holineſs to the Lord, much more upon the foreheads of his people.

3. In the time of the New Heavens and New Earth, the Sons of God ſhall have Glorious Liberty: p. 233And this brings me back again to Rom. 8.21. The Creature ſhall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God: Now for this we may conſider, that there is Gracious Liberty, and Glorious Liberty; there is a Liberty wherewith Christ hath made the Saints free, as Gal. 5.1. and a Liberty wherewith he will make them free; as in this place, which is alſo called the redemption of the body: There is a redemption of the Soul from ſin, and of the Body from ſufferings: It hath been for the moſt part with the Saints, as Chriſt ſaid to Peter, Another ſhall gird thee, and carry thee whither thou wouldst not; But in the time of Glorious Liberty it ſhall not be ſo. Gracious Liberty is a Liberty from Evil, and a Liberty in relation to that which is good; Liberty from Evil, is from the evil of ſin, and of puniſhment: Liberty from the Evil of Sin is, when a man is made free from the Reigning power of ſin, as in regard of the Outward committing, ſo from the inward love of it: Rom. 6.18. Being made free from ſin, ye became ſervants of righteouſneſs. There is a Liberty alſo from the Evil of Puniſhment. Rom. 8. 1 There is no condemnation to thoſe, that are in Chriſt Jeſus. There is now correction to them, and therein God dealeth with them as with ſons; but no condemnation to them; they meet with croſſes, but have eſcaped the curſe; die they muſt, but the ſting of death is taken away. As they look not for life from the Law, ſo they need not fear death by the Law. There is a liberty alſo in relation to that which is good. Saints have liberty to go where they are ſure to receive that good which they want; they may go, and that boldly p. 234to the Throne of grace, to obtain mercy and find grace to help in a time of need. They can go to Chriſt, to receive of his fullneſs grace for grace Jam. 1.17. Every good, and perfect gift is from above: ſome gifts are good but not perfect: others are good, and perfect, and able to make thoſe perfect who have them. Creatures are a good gift, for every Creature of God is good; but Chriſt is a good, and perfect gift. Knowledge is a good gift; but the Spirit of wiſdome, and grace, of love, and fear, of ſupplication and adoption is a perfect gift. Earth is a good gift, Heaven is a good and perfect gift. Now, what a precious liberty is this to have free acceſs to him, who gives liberally good, and perfect gifts to thoſe that ask them, and upraideth not? There is a liberty alſo to the doing of good; though there is not free will, and power in Nature to do that good, which is acceptable to God, yet there is by grace, when any are made free from ſin thereby; thoſe that are partakers of the Divine Nature, and have, the ſeed of God in them, will be free, ready and willing to do good. I will run the ways of thy Commandments when thou ſhalt inlarge my Heart. Jam. 25. the Law is called the Law of liberty: to men in the fleſh, 'tis a Law of bondage; to men in the Spirit, 'tis a Law of liberty. The Law in the Head only, may be but a Law of bondage, ſo the Law in the Lips; but the Law in the Heart, which hath the Law of the Spirit with it, is a Law of liberty. I go bound in the Spirit ſaid Paul. 'Tis gracious liberty to go bound in the Spirit, both to the doing, and ſuffering the will of God; and to p. 235be conſtrained by the love of Chriſt to live to him. Thus much of Gracious Liberty, for ſome introduction to what is to be ſaid of Glorious Liberty. And as for Glorious Liberty; that, the ſpirits of juſt men have in Heaven, going to God the judge of all, to Jeſus the Mediator, to the General Aſſembly, and Church of the Firſt-born. But the glorious liberty mentioned by Paul, is that, which the Saints ſhall have in the New Heavens, and the New Earth. For 'tis that which the Creatures long for, and look to have ſome benefit by, and therefore is not meant of the State of Glory in Heaven. Now, that ſome diſcovery may be made of this, let ſome few particulars be obſerved.

1. To be free from War, and the evils, and miſchief that attend it, is a Glorious Liberty. And this ſhall be the Saints happineſs at laſt, when all things ſhall be made New. Iſa. 40.1. Comfort ye, Comfort ye my people ſpeak comfortably to Jeruſalem, tell her that her Warfare is accompliſhed. In the times of reſtitution, after the deſtruction of the Man of Sin, and the calling of the Jews, there ſhall be no learning of War any more: Iſa. 2.4. but ſwords ſhall be beaten into plow-ſhares, and ſpears into pruning-hooks. Now there is War, Nation againſt Nation, and Kingdom againſt Kingdom: And Saints are called to ſight the good fight of faith; But when the Beaſt and falſe Prophet ſhall be taken, God will make all Wars to ceaſe, to the ends of the earth.

2. Glorious Liberty will conſiſt in being free from temptations; Adam was at firſt free from ſin, but not from temptations: There ſhall be at laſt a better Paradiſe for the Saints, than that in p. 236which Adam was placed; in which there ſhall be no Serpent to tempt; Satan is now following the Saints with his temptations; and he hath his Meſſengers to buffet them: but in the time of Glorious Liberty, he ſhall be bound and caſt into Priſon, and never ſuffered to tempt one Saint any more; for when he ſhall be looſed out of his Priſon, he ſhall deceive the Nations, Gog and Magog, but not the Saints in Paradiſe. When the Sons of God in Job's time came before God, Satan came alſo among them; and he was at Joſhuah's right hand to reſiſt him. What a Glorious Liberty will it be for the Sons of God to preſent themſelves before the Lord, and no Satan among them? The Saints will be alſo free from the Worlds temptations; for neither the perſons, nor the things of the world ſhall allure them to evil; the forbidden Fruit will not then be lookt on as fair, and good to be deſired: nothing of the Old World ſhall come upon the heart; as the things of Egypt did upon the hearts of the Iſraelites in the Wilderneſs, Iſa. 65.17. And nothing in the New Heavens and Earth ſhall prove a ſnare; Saints ſhall not be tempters to Saints; no Eve ſhall tempt an Adam; no Peter will then turn Satan, that is, a tempter: And none of the Unconverted ſhall then be tempters to the Converted; the Sons of God ſhall not look upon the Daughters of men; neither ſhall the Woman which now ſits upon the Scarlet-coloured Beaſt, having a Golden Cup in her hand, full of abominations, be in that World, to tempt any to commit Fornication with her; for Satan the great Tempter being bound, and the ſeducing falſe Prophets being taken, and caſt into the Lake of fire; that doth intimate, that all p. 237other Tempters and Seducers will be bound up from deceiving and tempting any of the Saints of the New Heavens and New Earth. And laſtly, Saints will not be exerciſed with God's temptations of tryal: Thus once God tempted Abraham, and the Iſraelites in the Wilderneſs, to prove them, and to know what was in their hearts, Deut. 8.2. Now Faith is many times put to the tryal in this way; but then Faith and other Graces, will be found to praiſe in a conſtant and vigorous exerciſe of them, and thereby will it be ſeen what is in the heart.

3. Glorious Liberty conſiſts in a freedom from Perſecution and Sufferings, for the Goſpels ſake: Whilſt the Man of Sin remains, and Satan is going to and fro in the Earth, Saints muſt look to ſuffer: the Croſs muſt be taken up, if men will follow Chriſt; in this time, all that will live godly in Chriſt Jeſus muſt ſuffer perſecution, but at laſt the Man of Sin will be deſtroyed; all the Enemies of Chriſt ſhall be made his Footſtool; then the troubles of the Saints ſhall be recompenced with tribulation, and then the troubled Saints ſhall have reſt; none ſhall hurt or deſtroy in all the holy Mountain of God.

4. Saints will be free of that City, whoſe Name ſhall be, The Lord is there; that City that hath Foundations, whoſe Light ſhall be like a Stone moſt precious, whilſt abroad: they ſhall have the light of it to walk in; and they ſhall have right to enter in through the Gates into the City; and to eat of the Tree of Life there, and to drink of the Waters of Life. The Worſhippers of the Beaſt account it a great liberty to be free to buy and ſell in the great City Babylon, but all the joy they have, and delight they take herein, p. 238will end in crying, alas! alas! for in one hour ſo great riches will come to naught. How much better will it be with the Sons of God, when they ſhall have right to enter into the great City, New Jeruſalem, and to eat of the Tree of Life there, and to live for ever? After Adam had ſinned, the Way of the Tree of Life was guarded, that he might not eat thereof, and live for ever: Whence it's gathered, that the Tree of Life had a Virtue to have perpetuated Life, and to preſerve men from old Age, Diſeaſes, and Death, if he had not ſinned, and had once come to eat of it. Now as Adam loſt the right to eat of that Tree of Life, which was Typical and Sacramental ſo a right to eat of the Tree, the Tree of Life, is now given to the Saints, which by Faith they eat of; and 'tis promiſed to thoſe that do overcome, that they ſhall eat of the Tree of Life in the midſt of the Paradiſe of God; which is Chriſt, whom they ſhall behold in his Glory; and ſo they ſhall live for ever, a holy, and a happy Life.

Thus in ſome few particulars, ſomewhat of that Glorious Liberty which the Sons of God ſhall have in the time of the New Heavens, and New Earth, hath been ſhadowed out; when, how much ſoever they are deſpiſed now, yet they ſhall be made a Praiſe in the Earth; yea, an Eternal Excellency, and the Joy of it. This is the Glorious Liberty which the Creatures would be delivered into, they would be ſubject to, and ſerve the Sons of God; and will readily yield up their Glory, if that may contribute any thing to the happineſs of the Sons of God: Iſa. 60.13. The Glory of Lebanon ſhall come to thee, &c. to beautifie p. 239the place of my Sanctuary, and to make the place of my feet glorious; thou ſhalt ſuck the milk of the Gentiles, and the breaſts of Kings: For braſs I will bring gold, for iron I will bring ſilver, for wood braſs, and for ſtones iron. I will alſo make thine Officers peace, and thine Exactors righteouſneſs. Now that the Saints may, in a time, that they with the Creatures groan under a ſore bondage, rejoyce the more in hope of this Glorious Liberty; let a few things be conſidered:

1. Preſent Bondage is no way to be compared with future Liberty: The Bondage whilſt Antichrist reigns, is not ſo grievous, as the Liberty when Christ ſhall reign, will be glorious: Bondage will not be for ever; it will end well; and when Liberty comes, it will be ſo glorious, that Saints ſhall remember no more their anguiſh, for the joy they ſhall have in Chriſt's taking to himſelf his great power to reign. What was Joſeph's anguiſh and trouble, to the joy which after he had? What was David's great affliction in the Wilderneſs, to his great glory which he had when advanced to the Throne?

2. Bondage and Affliction makes way for glorious Liberty; Joſeph's great Sufferings and Bondage did work for him a greater weight of glory: Pſa. 105.17. He ſent a man before them, even Joſeph who was ſold for a ſervant. Joſeph was ſold by his Brethren, but ſent by God: his Brethren ſold him for a Servant, but God ſent him to be a Lord: His Brethren ſold him, to make void his Dreams; but God ſent him, that his Dreams might be made good: And being ſold, his Feet were in Irons, until the time that the Word came: Sometimes, after a Word and Promiſe is p. 240given, it ſeems to go away; hence ſome askt, where is the Promiſe of his coming? but though the word may ſeem to be quite gone, yet it will come. As Chriſt is he that ſhall come, ſo the Word is that, which ſhall come. David ſaid in his haſte All men are Liars. Samuel, and Nathan and Jonathan, and who-ever had ſpoken of a Kingdom which he ſhould have, even all Liars; but in the end the word came. And next 'tis ſaid, The word of the Lord tryed him. The tarrying Word is a trying word; It tries Faith, and Love and other Graces, which holding out, and enduring the trial, are found unto praiſe. And the word having had its work in trying him, Then the King ſent, And looſed him, even the ruler of the People, and let him go free. He made him Lord of his houſe, and ruler of all his ſubſtance, to bind his Princes at his pleaſure, and to teach his ſenators wiſdom.

3. The worſe the bondage grows, the nearer the Sons of God, are to Glorious Liberty. Iſa. 9.1. At firſt he lightly Afflicted the land of Zebulon and Napthali afterwards more grievouſly; ſuch is the Lords dealing with his People, firſt, more lightly, 'tis, that he afflicts them, at laſt more grievouſly. The Churches laſt trouble is thus ſet forth in Scripture, ſuch trouble as never was ſince there was a Nation. Now, that the hope of this Glorious Liberty may be the more confirmed,

1. Have an Eye to the All-ſufficiency of God. When God made Promiſes to Abraham that he ſhould have a Son, and that his Seed ſhould be multiplyed, and that Kings ſhould come out of him; theſe things being hard to be believed, p. 241God ſets himſelf forth in his All-ſufficiency, Gen. 17.1. I am the Almighty God, and therefore able to make good my Promiſes. Iſa. 49.23. They ſhall bring thy Sons in their arms: Kings ſhall be thy Nurſing-fathers, and Queens thy Nurſing-mothers: they ſhall bow Down to thee with their faces to the Earth, and lick up the duſt of thy Feet. But v. 24. a doubt is raiſed, ſhall the Prey be taken from the mighty, or the Lawful Captive delivered; rather, as in the Magin, ſhall the Captivity of the juſt be delivered? Is this any way likely? But, thus ſaith the Lord, even the Captives of the mighty ſhall be taken away, and the prey of the terrible ſhall be delivered; for I will contend with him that Contendeth with thee, and will ſave thy Children: and I will feed them that oppreſs thee, with their own fleſh, and they ſhall be drunken with their own bloud, as with ſweet wine, and all fleſh ſhall know that I am thy Saviour, and thy redeemer, the mighty one of Jacob. Though Satan be mighty, and Antichrist be mighty, yet all fleſh ſhall know that the Lord is more Mighty; and therefore the prey ſhall be taken from the mighty, and the Lord will turn the captivity of the juſt as the ſtreams in the South.

2. Have an Eye to the Faithfulneſs of God, for he is faithful who hath Promiſed. God hath ſpoken by the mouth of all his Prophets of theſe thing Acts. 3.21. And is not this enough to ſtop all contradicting Mouths, who ask, where is the promiſe of theſe things? The Scripture is moſt copious, and abundant in foretelling, and declaring theſe things. Paul in all his Epiſtles hath ſpoken of theſe things; and all the Prophets have ſpoken of them. So then, great ground there is for Faith in this, that glorious liberty ſhall come p. 242And 'tis obſervable that theſe Promiſes are not barely propounded and held forth, but they have a Sealing, and confirming Word added to them, As Rev. 19. After the prophecy of the Lambs Marriage 'tis farther ſaid, Theſe are the true ſayings of God, and John was commanded to write; that is, for the Generations to come, Rev. 21.5. He that ſate upon the Throne ſaid; Behold, I make all things New and he ſaid unto me, Write. Doth God give a Command that this be written for our learning, and ſhall not we read? and then 'tis again added; Theſe words are true, and faithful. Rev. 22.6. The Angel ſaid to John after ſome promiſes given, Theſe ſayings are faithful, and true, and the Lord God ſent his Angel to ſhew to his Servants the things which muſt ſhortly be done. Should not then all the Servants of God endeavour to know, and wait for theſe things, v. 16. I Jeſus have ſent mine Angels to teſtify theſe things in the Churches.

Is it not then the duty of Churches, and all believers in them, to know theſe things, and to ſet their Seals to them that they are true? and ſhould not theſe things be taught among the Churches? thus Daniel having foretold the deſtruction of the four Monarchies in his interpretation of Nebuchadnezzars dream, concludes all thus: The dream is certain, and the intepretation thereof ſure.

3. The Sons of God, even becauſe they are Sons, ſhall have this Glorious Liberty, Exod 4.23. Let my Sons go that they may ſerve me. Iſa. 43.6. 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. Jer. 31.20. Is p. 243Ephraim my dear Son? I earneſtly remember him ſtill, I will ſurely have mercy on him. Now by this which hath been thus briefly Layed down concerning the New Heavens, and New Earth, ſomewhat of the glory of them doth appear, which is well worth the waiting for; and the glory being ſo great, ſo deſirable, there is reaſon ſufficient that we ſhould be ready to do, and contented to ſuffer, what the Will of the Lord is, in order to our ſharing in the happineſs, and glory of that bleſſed time and ſtate. A right to enter into that City, is incomparably better than all the riches, and glory of this world, which is to periſh. And when we hear theſe glad-tidings of great joy to come, why ſhould it not be with us according to that of Solomon? Prov. 25.25. As cold waters to a thirſty Soul, ſo is good News from a far Countrey. As cold waters to a thirſty Soul, ſo ſhould the good News be of this better Countrey, and World to come. This may be a Well for the Sons of God to refreſh themſelves at, when they are going through the valley of Baca. But let two things be conſidered, that none may be aſhamed of their Hope of theſe things.

1. Gracious Liberty is the way to Glorious Liberty: Liberty from bondage to the fleſh, to our own Wills, and luſts, to Satan, and the World, and the having of a heart inlarged toward God, and his Commands, is abſolutely neceſſary to this, that we may have a Lot in theſe things. Except a Man be born again, he ſhall not ſee the Kingdom ef God; As not the Kingdom of God in Heaven, ſo not that which ſhall be when Chriſt comes from Heaven.

p. 2442. We muſt be ready to take up a Croſs, and to chuſe ſufferings for the ſake of Gracious Liberty to ſerve God: ſo are we in the way to Glorious Liberty. This was Moſes his choice for himſelf, and the Iſraelites, Exod. 8.27. We will go into the Wilderneſs to ſacrifice to the Lord our God, as he hath commanded us. They went into the Wilderneſs to have Gracious Liberty to ſerve God, and God led them through the Wilderneſs into Canaan, where they had, as gracious ſo Glorious Liberty. In like manner, the Woman, the Church of Chriſt, and his faithful Witneſſes, go into the Wilderneſs for Gracious Liberty, and prefer that, before buying, and ſelling in the great City Babylon; and theſe muſt come up out of the Wilderneſs, leaning on their Beloved, and ſtand with the Lamb upon Mount Sion, and at laſt they ſhall have Glorious Liberty in the great and Holy City Jeruſalem.

And thus having handled Peter's Doctrine of the New Heaven, and the New Earth; let the Uſe which he makes of it be in the next place conſidered by us, and put in practice: this we have 2 Pet. 3.14. Wherefore, ſeeing ye look for ſuch things, be diligent that ye may be found of him in peace, without ſpot and blameleſs.

Here are two things to be obſerved:

1. Saints in the Primitive times did, and Saints now ought to look for the New Heavens, and the New Earth.

2. Thoſe that look for theſe things, ſhould with all diligence look to this, that their preſent ſtate and carriage in this World, be ſuitable to the hopes of ſuch glorious things in the World to come. For the firſt, we ſhall do well to conſider, p. 245that the Doctrine of the New Heavens and New Earth, was Apoſtolical Doctrine; and the looking for them was an Apoſtolical practice. In the Primitive times this Doctrine was more taught, and better known, than now it is; Saints at ſo much a greater diſtance from theſe things, did more generally expect them, than now they do, when they are ſo much nearer: And we have not onelyonly an Apoſtolical example and practice for it, but if we look higher, even to Heaven, we ſhall find a Pattern there, which calls for our imitation; for, as we ſhould do the will of God as 'tis done in Heaven, ſo we ſhould expect the accompliſhment of the Will and Word of God, as 'tis expected in Heaven. Let's conſider then what example Heaven doth afford us; now this is the example of Chriſt himſelf; Heb. 10.12, 13. This man after he had offered one Sacrifice for ſins for ever, ſate down at the right hand of God, from henceforth expecting till his enemies be made his footſtool. When Chriſt was upon Earth, he expected Glory in Heaven, which he hath; and being in Heaven, he expects Glory on Earth, which he ſhall have: He looks to have all his Enemies made his Footſtool, and to be King over all the Earth, and to have the Saints reign with him. Chriſt knows, that thus it ſhall be, and the thoughts of it are pleaſing to him: Iſa. 63.4. The day of vengeance is in mine heart, and the year of my redeemed ſhall come: Chriſt knows that day, and hath it in his heart; 'tis a day of joy and gladneſs in his heart. And thus as the Creatures have an earneſt expectation of that day, ſo hath Chriſt himſelf; and he hath been expecting it ever ſince he went to Heaven: for 'tis ſaid, From henceforth expecting; p. 246that is, from the firſt time of his ſitting down: He is upon the Father's Throne in Heaven, and expected to be upon his own Throne in the New Jeruſalem, which ſhall come down out of Heaven: And Chriſt will expect till it be done; For as 'tis from henceforth, even ever ſince he went to Heaven; ſo, till his Enemies be made his Footſtool. Now, ſeeing Chriſt expects theſe things, ought not we to expect with him?

2. The Angels do expect theſe things; for if Chriſt doth, then we may conclude the holy Angels do alſo, ſeeing they are to come with him; wich they do well know, for they underſtand Scripture-Prophecies, and the time alſo, which is revealed in Scripture for the fulfilling of them; for an Angel made Daniel underſtand a Prophecy, and the time of its accompliſhment: Dan. 9.22. As there are things which the Angels deſire to look into; ſo alſo which they look for; as the paſſing away of the World which now is, and the creating of the New Heavens, and the New Earth.

3. Saints in Heaven do expect theſe things; Saints on Earth do long to ſee theſe things of Heaven; and the Saints in Heaven do long to ſee the things of the New Heavens, and the New Earth ▪ For if it be not beneath Chriſt to expect them, then it is not beneath glorified Saints to look for them. Now, that glorified Saints do know and expect theſe things, we may conclude thus: We read Luke 9.31. that Moſes and Elias being with Chriſt on the Holy Mount, they ſpake of his Deceaſe which he ſhould accompliſh at Jeruſalem: Now if his Deceaſe was known by them before its accompliſhment; we may as well conceive that his Victory over his Enemies, the New p. 247Heavens and the New Earth, and his Kingdom in them, are made known unto them, and expected by them; and not onelyonly the Things, but the Time alſo, when all ſhall be done: My ground is this, Both their Things and the Times are revealed in Scripture; as we ſee by the ſeveral numbers of years mentioned in Daniel, and the Revelations; Now what is revealed in Scripture concerning Chriſt, the Saints in Heaven do know; as in particular the things concerning the Kingdom of Chriſt, and the time of its coming; which I conclude from 1 Cor. 13.12. Now I know in part, then ſhall I know as I am known; That is, I ſhall know that perfectly then, which now I know in part. This is an evident Truth; the Saints know that of Divine Myſteries perfectly in Heaven, which here from the Scriptures they know in part; and ſo we may ſuppoſe that they know when the 1260 Days began, and when they will end. Thus we ſee how theſe things are expected in Heaven by Chriſt, by the Angels, by the Saints; and it being ſo, theſe things follow hence:

1. The things which are to be done on Earth are very great things; the ſubduing of all Chriſt's Enemies, will be a very Glorious Work, for Chriſt hath a great, earneſt, and conſtant expectation of it; the New Heavens and the New Earth will be very glorious, for they are the expectations of Heaven: Iſa. 11.10. 'tis ſaid, His reſt ſhall be glorious; and when ſhall this be? verſe 11. When the Lord ſhall ſet his hand the ſecond time to recover the remnant of his People, &c. The firſt recovery was from Babylon; this ſecond will be when the Jews ſhall be called, and when the Outcaſts of Iſrael, and the diſperſed of Judah ſhall p. 248be gathered from the four Corners of the Earth.

2. The expectations of Chriſt's Enemies on Earth, are but a vain thing; for there are expectations in Heaven quite contrary to theſe; and which, think we, ſhall be performed? ſurely the expectations of Heaven. Babylon expects to continue in her Pomp and Power, and looks that Sion ſhall be her Footſtool; but Chriſt expects till Babylon be made his Footſtool. I ſit a Queen, ſaith Babylon; but what ſaith the Lord to her, Come down and ſit in the duſt; there ſhall be no more Throne. I am no Widow, ſaith Babylon; but thou ſhalt know Widowhood, and loſs of Children, ſaith the Lord. I ſhall not ſee ſorrow, ſaith Babylon; but what is the Word of the Lord concerning her? How much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment of ſorrow give her, Rev. 18.7.

3. If theſe things be ſo much expected in Heaven, how much more ſhould they be expected on Earth? If where there is no ſin, nor ſorrow, but perfect holineſs and happineſs; then ſure, the Saints here in this preſent evil World, have great reaſon to be much in the thoughts and expectation of theſe things. As therefore 'tis the duty of Saints to look for theſe things, ſo let me give a few Directions for the right performance of this Duty.

1. Expect the ſame things which Chriſt expects; He expects till his Enemies be made his Footſtool; he expects the Fall of Babylon; he expects to be revealed from Heaven, and to be glorified in his Saints, and admired in them that believe: And theſe things ſhould the Saints on Earth look for; even the bleſſed hope, and glorious appearing p. 249of the great God, and our Saviour Jeſus Chriſt. Thus we are ſure our expectations ſhall not periſh, becauſe they are Chriſt's alſo: but the expectation of his Enemies ſhall periſh, and their hope ſhall be as the Spiders Web.

2. Expect becauſe Chriſt expects; he knows what he expects, and hath ſufficient ground for his hope, and hath power to make good his own expectations. Now when the Saints want ſome Stay and Support for their hope, and their Hearts like Moſes his Hands are heavy, they ſhould look to Chriſt's Hope, and this will be to their hearts as Aaron and Hur were to Moſes his hands, they ſtayed them up, and ſo they were ſteady, till the going down of the Sun, and till Amalech and his People were diſcomſited by Joſhua with the edge of the Sword. 3 Expect as Chriſt expects. Hopes on Earth ſhould bear the Image of Heavenly Hopes; there's no fear, no taking thought in Heaven: Hope deferred doth not make any heart ſick there; but there is joy of hope. As Chriſt expects that his Enemies be made his Footſtool, ſo he laughs at their Imaginations and Contrivance againſt him, and hath them all in deriſion. Such ſhould the Saints hope be here, and ſo they ſhall be able to ſay of Babylon the Man of Sin, and all that give up their power to him; as Iſaiah did of Sennacherib, when he beſieged Jeruſalem: Iſa. 32.22. The Virgin, the Daughter of Sion hath deſpiſed thee, and laughed thee to ſcorn; the Daughter of Jeruſalem hath ſhaken her head at thee. The Power and threats of the Romiſh Beast, with all that take part with him, ſhould not ſhake the hearts of the faithful Witneſſes, but they ſhould ſhake their Heads at him, and laugh him to ſcorn. Surely p. 250there is little cauſe to fear thoſe who ſhall very ſhortly be Chriſt's Footſtool.

Chriſt expects alſo with Conſtancy and Perſeverance; there is perſeverance in the hope of Heaven; Chriſt expects till his Enemies be made his Footſtool: Chriſt's hope is like himſelf, The ſame yesterday, to day, and till all be accompliſhed which he hopes for: Nothing on Earth weakens the hope of Heaven, no changes, no ſcattering of the Power of the holy people; no Death of the Witneſſes make any the leaſt alteration in the hope of Heaven. Now ſuch ſhould the Saints hope be on Earth, even the ſame in all changes; they ſhould hope when the Beaſt kills the Witneſſes, and thoſe that dwell on the Earth rejoyce over their dead bodies, as well as when the Witneſſes have power to ſhut Heaven, and to ſmite the Earth with all Plagues as often as they will: they ſhould hope not onelyonly when a deadly Wound is given to the Beaſt, but when that deadly Wound is healed; and when Babylon triumphs and glorieth moſt, then may Sion hope the more, and rejoyce moſt of all in her hope. For when Babylon ſaith, I ſit a Queen, am no widow, and ſhall not ſee ſorrow, then her plagues ſhall come in one day, Rev. 18.8. That is, a very ſhort time after this her vain triumph: For, when having been under great Fears, and theſe paſſing away, ſhe ſaith, The bitterneſs of death is paſt; and comes forth delicately like Agag, then if the Sauls that ſhould do it, will not, ſome Samuels will be found that ſhall hew that great Whore in pieces.

And ſecondly, when her plagues come, quick diſpatch will be made with her, even in a day as it were; yea in one hour, ſo great riches, p. 251and glory will come to nought.

Thus we ſee what the expectations of Heaven are, which do call for ſuch hope on Earth as that which Peter exhorts. 1. Pet. 1.3. Be ſober, and hope to the End. For the grace that is to be brought unto you at the Revelation of Jeſus Chriſt. And thus we ſee 'tis the Saints duty to look for theſe things, and how they ſhould do it.

Q. But here it may be askt as the Diſciples did of Chriſt; When ſhall theſe things be? Seeing we are to look for them, we would gladly know when we may expect them, at leaſt when the time is near.

A. For anſwer to this, it may be ſaid, as Elijah did to Eliſha, Thou haſt asked a hard thing. 'Tis indeed a hard thing to tell when the time will be; yet certain it is, that the time is revealed in Scripture, when the Jews ſhall be called, when Babylon ſhall fall, and the two Beaſts ſhall be deſtroyed: and why is it revealed, but that firſt or laſt Men might come to the knowledge of it? Daniel underſtood by Books the number of the years of the Jews Captivity in Babylon: though it was but a very ſhort time before the expiration, viz. in that very year in which Babylon was taken Dan. 9.1. and why may we not hope, it may be given to ſome beloved ones, to underſtand by books the number of the years of the Churches deſolations, ſome little time, at leaſt, before the accompliſhment of them?

We may obſerve three numbers in Daniel and one in the Revelations, which concern the times when theſe things ſhall be brought to paſs. The firſt is Dan. 8.14. How long ſhall be the Ʋiſion of the daily Sacrifice: and 'tis anſwered, unto p. 252Two thouſand and three hundred days; that is, years: for ſo the reſt of the numbers are interpreted; and why ſhould not theſe days be ſo taken alſo? The other two are mentioned together Dan. 12.11, 12. From the time that the daily Sacrifice ſhall be taken away, and the abomination that maketh deſolate ſet up, ſhall be One thouſand two hundred and ninety days.

Bleſſed is he that cometh to the thouſand two hundred and five and thirty days. The fourth number is Rev. 11.2, 3. Forty and two months, and a thouſand two hundred and ſixty days, being the ſame time. Now, it is upon good ground conceived, that the 2300 days, and 1335, will end together, and that the 1290 days, and the 1260 days will alſo end together. The grounds of this conception, I ſhall after lay down in the diſtinct handling of theſe Numbers, and 'twill be of great Uſe to clear this, becauſe if we can't find out the right Epocha of every one of theſe numbers, yet if we can find the Epocha of one of them, by that we ſhall know when all the reſt will end. I ſhall take notice of theſe numbers diſtinctly, but chiefly inſiſt upon one of them (viz.) the 1290 days, and endeavour to find out the Epocha of it: for I think the great miſtake hitherto hath been about its Epocha.

Firſt, of the Number 2300 days Dan. 8.14. ſome would underſtand [days] here in a proper ſence, and ſo take them as ſetting out the time of Antiochus Epiphanes his Perſecutions, but this is very improbable, for ſeeing that the other numbers mentioned in Daniel are taken by general conſent for ſo many years, why ſhould not theſe be ſo taken alſo? And beſides; Antiochus p. 253his Perſecutions were but for ſix years, as Pererius hath ſhewn out of the Firſt Book of Macchabes. But 2300 days make ſix years, three Months, and twenty days. This appears farther, by conſidering, who is meant by the little Horn, Dan. 8.9. who ſhould tread down the Sanctuary and hoſt till the 2300 days ſhould be finiſhed. Now Antiochus Epiphanes was not this little Horn, ſeeing the Characters do no way agree to him. For,

1. 'Tis a little Horn at his firſt Riſe, and afterward waxes great. But it's evident that Antiochus was great at firſt, being the Son of Antiochus Magnus, who left him a great Kingdom.

2. This little Horn was to wax great to the South, and to the Eaſt, and to the Pleaſant Land; but Antiochus did not ſo: not to the Eaſt, for he was put to flight, and expelled out of the Eaſt; by the Citizens of Elamis in Perſia. Not in the South; for he had a repulſe in Egypt by the Captains of Ptolomeus, and was forced thence by the threats of Popilius, the Romane Ambaſſador: and after his Cruelties in Judea, his Armies were overthrown and put to flight by the Jews, and their Captain Judas Macchabaeus,

3. The acts of this little Horn are extended to the time of the end, yea the laſt time of Indignation. v. 17. At the time of the end ſhall be the Ʋiſion, That is; its fulfilling. And I will make thee know what ſhall be in the laſt end of the Indignation; the ſame end with that, Chap. 11.35.40. Chap. 12.4.9.13. by this it is evident, that Antiochus Epiphanes was not this little Horn, and therefore the days are not meant of the time of his perſecution.

p. 254Neither was the fourth Monarchy, when it firſt became ſo, this little Horn. For the Roman Power was very great before the Grecian Monarchy was ſubdued by it; ſo great, that it awed much Antiochus, as appears by what was ſaid of Popilius. Neither was the firſt Beaſt, or Antichriſt in his firſt eſtate as Pope, and as being in his Seat at Rome, this little Horn; for he never did wax great to the Eaſt, and to the South, and to the pleaſant Land, but onelyonly in the Weſt; therefore we muſt conclude, that the ſecond Beaſt ſpoken of, Rev. 13. ſhall be this little Horn which ſhall wax great to the Eaſt, and to the South, and to the pleaſant Land. 'Tis ſaid v. 24. He ſhall deſtroy the mighty and holy people, and alſo he ſhall ſtand up againſt the Prince of Princes: he ſhall not onelyonly ſtand up againſt Chriſt in his Members; but alſo, which ſhews it to be another diſtinct ſtanding up, he ſhall ſtand up againſt the Prince of Princes; that is, Chriſt in perſon, Rev. 19.16.

Obj. This little Horn muſt ariſe out of one of the four notable Horns of the Grecian Monarchy; how then can we judge this little Horn to be the ſecond Beaſt, which riſes up when the fourth Monarchy draweth very near to its end?

A. The little Horn will come forth in the laſt time of the fourth Monarchy, and be the Head of it: and as heretofore, ſo then, that which was under the Grecian Monarchy, in part at leaſt, will come under the fourth Monarchy again; and this little Horn will then ariſe out of one of the four Horns; that is, out of one of thoſe Kingdoms or Countries, which before made one of the four; and we have moſt reaſon to conceive, that in Graecia will be that Horn, becauſe 'tis ſaid, that p. 255he ſhall wax great to the Eaſt, and to the South, and to the pleaſant Land.

Obj. But it's ſaid, Dan. 8.23. In the latter end of their Kingdom, when the Treſpaſſers are come to the full, then ſhall the little Horn ariſe. Their Kingdom, what is that but the Graecian?

A. To this I ſpake ſomewhat formerly, that this is to be underſtood ſo, as that it ſhall be fulfilled in the time of the fourth Kingdom; and 'tis called their Kingdom, becauſe theirs did run into the Fourth, and was in it. Now to clear this more fully; conſider firſt, That theſe Four Kingdoms in the firſt repreſentation of them are ſet forth as one body, appearing as a great Image of a Man, the Head whereof was Gold, the Breaſt and Arms of Silver, the Belly and Thighs of Braſs, the Legs of Iron, and the Feet part of Iron, and part of Clay: When the time of its deſtruction comes, the Stone breaks all, even the whole Image in pieces: Dan. 2.35. Then was the Iron, the Clay, the Braſs, the Silver and the Gold broken to pieces together, and became like the Chaff of the Summer Threſhing-floors, and the Wind carried them away, that no place was found for them: So then, the latter end of the Fourth, is the latter end of the Third; yea, and of the Second and firſt alſo. Hence thirdly we may gather, That all the Kingdoms, all the Dominions and Powers, which ſhall be in any of thoſe Nations and Countries, which formerly were, or now are under any of the four Kingdoms, repreſented in that Image, ſtanding in oppoſition againſt Chriſt, ſhall be all ſmitten by the Stone, and thus broken in pieces. This will be the firſt work of the Stone, which after this, will become a great Mountain, p. 256and fill the whole Earth. Fourthly, The ſmiting will begin at the Feet of Iron and Clay: ſo 'tis ſaid, Dan. 2.34. The Stone ſmote the Image upon the Feet that were of Iron and Clay, and brake them in pieces. The Head was in the Eaſt, and other parts were in the Eaſt, or towards the Eaſt; the Legs, Feet and Toes came down to the Weſt. Now, they are the Feet and Toes that are firſt broken in pieces; that is, the Fourth Kingdom, as in this Weſtern part of the World, in the deſtruction of the firſt Beaſt at Rome: and the extream parts of the Toes will firſt be broken in pieces, and then will the Stone proceed to the Legs, Thighs, Belly, Breaſt, Arms and Head, till all be deſtroyed together. And therefore as this great Body grew downwards, ſo it ſhall die upwards, beginning at Ʋltima Thule.

Obj. Shall we think that the Holy Spirit making a diſcovery of Alexander's Kingdom, and the four Kingdoms which were to ſtand up out of his, would immediately paſs from theſe, over ſo vaſt a ſpace of time, and on a ſudden come down to ſpeak of what ſhould be in the laſt times?

A. So it is; and we are neceſſitated to conceive ſo: For firſt, 'tis when the Tranſgreſſors are come to the full; that is, when their number is filled up, and the number of their Iniquities is filled up alſo: when they are accompliſhed, Dan. 8.23. This little Horn will fill up the number of the Tranſgreſſors; when he comes he will be the laſt. Secondly, He will be broken without hand, v. 25. this laſt Tranſgreſſor will not be deſtroyed as the former; they were broken with hands; the Babyloniſh Tranſgreſſors by the hands of the Medes and Perſians; they by Graecian hands, and the p. 257Graecian by Roman hands: But the laſt Tranſgreſſors without hand; that is, ſuch a hand as the others were deſtroyed by; for the Lord himſelf ſhall deſtroy them, and then the ſlain of the Lord ſhall be many.

2. 'Tis uſual with the Prophets in their Prophecies, to leap on a ſudden from their times, to the very laſt times of all, delighting to be in view of them, and to be ſpeaking of them hereby comforting themſelves, amidſt the calamities of their times, and alſo laying up comforts in ſtore for the Saints in all ages, viz. by propheſying of theſe times of ruine to all their enemies, and of the reſtitution of all things; 'tis uſual with them, having the Wings of the Dove, to fly to theſe times that they may be at reſt. Thus Iſa. 1. The prophet complains of Sin, and bewailes the Judgments which it brought upon the Jews, and then on a ſudden he is carried by the Spirit to the very laſt times v. 25.26. I will purely purge away thy droſs, and take away all thy tin; not only purge, but purely purge, or according to pureneſs, which is to be done, when the Jews ſhall be called; and I will reſtore thy Judges as at the firſt, and thy Counſellors as at the beginning. Surely they muſt be the laſt Judges of the World that ſhall be as the firſt, and Counſellors at the end of the preſent World, who ſhall be like thoſe at the beginning; and then Chap. 2.1. &c. he goes on to declare theſe bleſſed times. It ſhall come to paſs in the laſt dayes that the Mountain of the Lords Houſe ſhall be eſtabliſhed in the top of the Mountains, &c. See alſo Iſa. 11.30.18. to 26. Thus we ſee grounds to conclude that this little Horn muſt be the ſecond Beaſt, and Objections p. 258anſwered. And one thing more is very worthy of our obſervation concerning him. That is, As he ſhall wax great ſo it ſhall be only towards the Eaſt, and towards the South, and towards the pleaſant Land. Nothing is ſaid of his waxing great towards the Weſt. The Lord, it appears by this, will be gracious to this Weſtern part of the World, where the firſt Beaſt hath been ſo long tyrannizing, and exerciſing ſo much Cruelty: ſo that though he ſhall deſtroy Wonderfully, and proſper and practiſe; yet it ſhall not be in that part, where the Witneſſes propheſied in ſackcloth 1260 days, And now having ſpoken ſo much of this little Horn, which was very neceſſary, that we may better know what to Judge of the 2300 days, when they began and when they will end; let this come into conſideration in the next place,

1. That the 2300 dayes, and the 1335 dayes will end together; for firſt the 1335 days bring us to the end of the dayes of trouble and affliction to the Saints; and to the end of thoſe days at which Daniel ſhall ſtand up in his Lot, Dan. 12.13. ſo 'tis in Dan. 8.19. I will make thee know what ſhall be in the laſt end of the Indignation, that is, when he that ſhall proſper and practice, and deſtroy the mighty and the holy people, ſhall come to his end, and be broken without hand. This will be at the end of the 2300 dayes, and of the 1335. And doubtleſs, this laſt end of the Indignation, and the breaking of this little Horn, that ſhall ſtand up againſt the Prince of Princes, without hand; ſhall be the pouring out of the laſt Vial, Rev. 16.17. Then ſecondly,

At the end of 2300 dayes the Sanctuary ſhall be cleanſed; then all ſhall be cleanſed; then all p. 259ſhall be pure and clean as it ought to be, in the Church and among the Saints. Now compare with this Chap. 11.35. ſome of them of underſtanding ſhall fall to try them, and to purge and to make them white; but how long ſhall this trying time be? to the time of the end, becauſe it is yet for an appointed time; this is ſpoken concerning the Jews after their firſt Call. Now when ſhall this time end? When the 1335 dayes end, of which it's ſaid, Bleſſed is he that waiteth and cometh to them, becauſe then the trying time will be over; for at this time the Sanctuary ſhall be perfectly cleanſed: ſo there will be no more need of afflictions and ſureffings to try, & to purge them, & to make them white.

2. The 2300 are to be accounted to begin at the time when Daniel had his Viſion: This I gather from Dan. 8.13, 14. How long ſhall be the Viſion concerning the daily Sacrifice? And he ſaid unto 2300 dayes. How long ſhall be the Viſion? that is, how long from the beginning to the end of it; how long from the firſt repreſentation of theſe things in the Viſion, to the accompliſhment of them? how long from the time of the Prophecy to the time of the performance? Now Daniel ſaid, v. 1. In the third year of Belſhazzar a Viſion appeared to me. Belſhazzar reigned but three years, and in his third year, but after Babylon was taken, Daniel had this Viſion. For v. 2. He ſayeth, when I ſaw, I was at Shuſhan in the Palace; Now Shuſhan was in Perſia; thither he was carried after Babylon was taken; ſo he had this Viſion at the beginning of the Perſian Monarchy, and that we muſt take to be the Epocha of this Number: And if any one can find out and give an exact account of years, ſince the beginning of the Perſian monarchy, then I think I may undertake to p. 260tell, when they will end. And conſequently when all the other Numbers mentioned will come to their end. A late Author, who hath laboured much to find out the true account, fixes the period of this Number in A. D. 1701. but for my part, I ſhall only declare what I am moſt inclined to believe; which is, that it will not be till about 1731. thoſe that have Books and leaſure, may do well to try, what by ſearching they can find out, of the certain Number of years ſince the beginning of the Perſian-monarchy: which would be a thing of great Uſe, if it could be found out. Thus much of the firſt Number 2300 dayes.

The ſecond and third have an Epocha, which next is to be enquired into: This Epocha is the time of taking away the daily Sacrifice, and ſetting up the Abomination, that maketh deſolate, Dan. 12.11, 12. Here our enquiry muſt be to know what is meant by the daily Sacrifice, and when it was taken away.

1 What is meant by the Daily Sacrifice? Now the generality of thoſe that look for Redemption in Iſrael, do take the Jewiſh Sacrifices and Worſhip to be here meant, which were abrogated by the coming of Chriſt. To theſe, Julian out of his hatred of Chriſtianity, gave countenance; and he was willing to have them brought into Uſe again: and ſo they conceive the Daily Sacrifice was taken away, &c. when Julian gave liberty to the Jews to rebuild the Temple; from the doing of which they were miraculouſly hindred.

But this puts a ſtrange ſenſe upon the words; for here's taking away, and ſetting up; the taking away is to give oportunity for the ſetting up of ſomewhat in the room of what is taken away; and p. 261therefore the taking away is firſt mentioned: and ſo if we muſt underſtand the Jewiſh daily Sacrifice, 'twill be, as if it had been ſaid, the Daily Sacrifice and the Jewiſh Worſhip was taken away, which was a great Abomination, and an Abomination that would make deſolate ſet up; and this Abomination which was to be ſet up, was the Temple and Jewiſh Worſhip, which was indeed the Daily Sacrifice. And thus the ſenſe will come to this, the Jews Worſhip was taken away, to make way for the ſetting up of the Jewiſh worſhip; an Abomination was taken away, to ſet in an Abomination; the Daily Sacrifice was taken away, to ſet up the Daily Sacrifice.

Secondly, The Daily Sacrifice muſt be taken here in a good ſenſe; that is, for the pure worſhip of God, ſpiritual, evangelical worſhip, ſet forth under a Legal Name: and thus the ſenſe will run clear, pure Religion and Worſhip in the free and publick exerciſe of it, was that, which the Enemies of it would prevail to take away, and ſet up an Abomination, a falſe Religion, corrupt and impure Worſhip in the room of it, which would bring great deſolation upon the true Church, and ſuch as would worſhip in ſpirit and truth; and would be a very great deſolating thing to true Religion; and by this means the World would come to be filled with abominable Doctrines, with abominable Idolatries, with abominable Will-worſhip and Superſtition.

Now for the farther clearing of this, that the Daily Sacrifice is to be taken in a good ſenſe, and not in an evil ſenſe, let's conſider a little a parallel place before mentioned, Dan. 8.11, 12, 13. He magnified himſelf to the Prince of the Hoſt, and p. 262by him the Daily Sacrifice was taken away, and the place of his Sanctuary was caſt down. I have proved before, that this was to be done in Goſpel-times, by what was ſaid concerning the little Horn: Now moſt evident it is, that in this place the daily Sacrifice is to be taken in a good ſenſe, for it is joyned with the Truth, an Host was given him against the daily Sacrifice, and it caſt down the Truth to the ground. The Truth and the daily Sacrifice ſuffer together; and then 'tis asked, How long ſhall be the Viſion concerning the daily Sacrifice, to give the Sanctuary and Host to be trodden under foot? and he ſaid, unto 2300 days; then the Sanctuary ſhall be cleanſed, and the daily Sacrifice reſtored. Now the daily Sacrifice being taken in a good ſenſe in this place, why ſhould it not be ſo in the other? both ſpeak of Goſpel-times, and both mention it, as a great calamity to the Church to have it taken away: and doubtleſs it muſt be taken in the ſame ſenſe in both places; there is onelyonly this difference, that taking away in the Eighth Chapter, is meant of the great Calamity which ſhall come upon the Jews after their Firſt Call; and that in the Twelfth Chapter, of a deſolation to come upon the Churches of the Gentile Saints. And thus we are quite beaten off, from making that mentioned concerning Julian, our Epocha there, where we find pure Religion, and the true Worſhip of God to be eminently caſt off by the generality of men profeſſing Chriſtianity; and in the room of it a falſe Religion and Worſhip ſet up: ſo that true Religion in compariſon with its former ſtate, becomes a deſolate thing, maintained and owned but by a few. This is to bring us to a right underſtanding of the daily ſacrifice, and the p. 263Abomination ſet up, that ſo we may ſtand upon a ſure foundation in our Inquiry. And ſo I come to the next thing, which is,

2. When the daily Sacrifice was taken away. And here I ſhall conſider, firſt what we find foretold in the New Teſtament concerning this, which may be a help to us in this Inquiry: and ſecondly what we find in Eccleſiaſtical Hiſtory, of the fulfilling of things foretold in the Scripture. Now for the former of theſe, let two places of Scripture be conſidered. The firſt is Rev. 11.2. The court which is without, meaſure it not, for it is given to the Gentiles; and the holy City ſhall they Tread under Foot. That which I would here take notice of for our preſent purpoſe, is, the Name given to thoſe to whom the outward Court is given; which is, Gentiles. Now theſe are called Gentiles in oppoſition to thoſe that are called Jews, that is, ſuch who were Jews inwardly, as Paul ſaith. 'Tis obſervable, in the ſame Book of the Rev. the true Worſhippers are called Jews. Rev. 29. and 3.9. I know the blaſphemy of them which ſay they are Jews, and are not, but the ſynagogue of Satan, and doe lye. This Intimates, that ſome were Jews, and did not blaſpheme in calling themſelves ſo; others were Heathens, who yet would have been called Jews. So the Gentiles there ſpoken of, are Jews turn'd Gentiles, and Chriſtians turned Heathens; yet, ſuch as would keep up a Name for being Jews and Chriſtians: which argues a great Apoſtacy. Now obſerve this, when ſuch an Apoſtacy did eminently appear, and Men proffeſſing Chriſtanity did turn Heathens, and took up the way of the Heathens in many things in their worſhip; then the daily Sacrifice began to be taken p. 264away, and the Abomination that made deſolate was ſet up, theſe Gentiles 'tis ſaid, Tread down the Holy City, and that is the head of the 42 Moneths, and 1260 dayes. But before theſe Gentiles get into ſuch power, and grow ſo numerous, they muſt have a time to become Gentiles; and we may well conceive, there may be a conſiderable ſpace of time betwixt their firſt becoming Gentiles, and there getting into ſuch power, as to be able to carry it in the outward Court againſt the true Worſhippers, the Jews inwardly, and to tread down the Holy City. So then the time of the Jews turning Gentiles, of Chriſtians becoming Heathens, is the head of the 1290 dayes; and the poſſeſſing the outward Court, and the Treading down of the Holy City, is the head of the 42 Moneths, and of the 1260 dayes, 30 years after the former. Thus much for the firſt place: The other place is 1. Tim. 4.1, 2, 3. Now, the Spirit ſpeaketh expreſly, that in the latter times ſome ſhall depart from the Faith, giving heed to ſeducing ſpirits, Doctrines of Devils, ſpeaking lyes in hypocriſy, forbidding to Marry, and commanding to abſtain from meat. This place ſhews how Jews ſhould turn Gentiles, and Chriſtians become Heathens; and alſo ſhews how the daily Sacrifice was taken away, and ſo will be of great Uſe to help us in our inquiry after the time, when this was done; for when the Doctrine of Devils was taught and practiſed, when there was a prohibition of Marriage, and when there was a command to abſtain from meats, then the daily Sacrifice began to be taken away, and the Abomination was ſet up which proved ſo deſolating a thing to true Religion, and to the People of God. Now Mr. p. 265Mede's interpretation of the Doctrine of Devils, rather Daemons, is generally known and embraced coming with ſuch evidence, that it is not to be rejected: this Doctrine of Daemons he concludes to be that which taught the worſhipping of Saints departed, wherein Chriſtians turned Heathens, for they ſymbolized with them herein; it being the cuſtom of the Heathens, to deifie and worſhip their Heroes when dead; who were a middle ſort of Powers betwixt their ſovereign Gods, and Men, being mediators betwixt them. And like to theſe were the adored Saints among Chriſtians, whoſe Reliques were truſted-in, as Powers defending their Cities, as appears by ſome paſſages which he quotes out of Baſil and Chryſoſtom; and theſe he takes to be meant by the Mahuzzim, or God of Forces: Dan. 11.38. This kind of Idolatry began, ſaith he, after Julian; the Reader may ſee more in his Apoſtacy of the latter-times. Now God was no longer worſhipped in truth, when this Abomination came in, of worſhipping Saints, and truſting to their Mediation and Interceſſion, and making them Protectors. God ſays, My Glory of religious worſhip, and of Chriſt's Mediation and Interceſſion, I will not give to another: If men do it, they certainly in this do caſt off the daily ſacrifice, even the true worſhip of God: and beſides there is no Abomination more deſolating and deſtructive to true Religion, than for men to uſurp a Power to command things contrary to the Commands of God, and to forbid what God allows; as Marriage, and Meats: no more deſolating Doctrine, no more deſolating Principle than this, That Men may take upon them to make Laws about Worſhip and Matters of Religion; when men think p. 266to mend God's Inſtitutions, and to make a better Religion then what God hath left us in his word; this is the ready way to marr all, and ſo take away the daily ſacrifice, and to ſet up that Abomniation which makes all deſolate. Now this I take to be the true Epocha 1290, (viz.) the time when Chriſtians thus turned Heathens, and the Doctrine of Daemons was taught and practiſed, and then theſe deſolating Abominations were ſet up; In which the Apoſtle ſets forth the Apoſtacy of the latter days; and doubtleſs the Head of this Apoſtacy is the true Epocha of theſe Numbers 1290, and 1335 days.

Secondly, Let us ſee what we can find in Eccleſiaſtical Hiſtory, of the fulfilling of theſe things foretold in the Scripture, and when this Apoſtacy began; ſo as that the true Worſhippers had cauſe to take up the Pſalmiſt's complaint, O God, the Heathen are come into thine Inheritance, thy holy Temple have they defiled: They are gotten into the outward Court, and we fear they will drive all the Worſhippers ſhortly thence, and poſſeſs it wholly themſelves, and at length tread down the holy City alſo. Now here I ſhall make uſe of ſome Collections of a late Author, declaring when this Apoſtacy began, which he makes the Epocha of the 1260 days; this hath been the great miſtake hitherto, as I conceive from what hath been before laid down: and we have great ground to conclude, that what hath been pitcht upon for the Head of the 1260 days, is indeed the Head of the 1290 days: Now let us take the particulars of the Apoſtacy in that order in which the Apoſtle gives them to us.

1. He ſaith in the general, Some ſhall depart p. 267from the Faith: ſome Sayings of Auguſtine are mentioned, which ſhew a great departure from the Faith in his time: As we who are called Chriſtians, do not believe in Peter, but in him in whom Peter believed: This doth intimate that ſome pretending to be Peter's Succeſſors, did begin to claim ſuch a power and Right as this: And what greater departing from the Faith, than to come to this, to believe in men? And again, reprehending the Popes arrogancy who ſuffered themſelves to be called Gods: He ſaith, he that would ſeem to be God, when he is man, doth not imitate him, who when he was God, for our ſakes was made man; is not this a departing from the Faith? Again, ſaith he, the Catholick Faith believes Heaven to be the firſt place, the ſecond Hell; as for a third, we are wholly ignorant; neither is it found in Scripture: this intimates a departing from the Faith in this thing. Again, good works do not precede Juſtification, but follow the juſtified: this alſo intimates a departing from the Faith, when an opinion of Juſtification by Works began to be taken up. This was about the year 393. that he wrote thus: And about 393. began Humane Traditions to grow into requeſt; and a Monkiſh Life, which was conceived to be a meritorious thing, and that thereby men might be freed from Hell, and obtain a true, certain, and plentiful hope of eternal Life. Epiphan. Contra haereſ. ſaith, Among many other things, ſhewing the great Defection, A. 396. whence is this Image-worſhip, and the Deſign of the Devil? Men introduce Images to be worſhipped, having the Mind adulterated from the One and onelyonly God.

2. For the ſecond thing; The Doctrine of Daemons, p. 268and of Saint-worſhip: touching this, a ſaying of Epiphanius is mentioned; The Body of Mary was truly holy, but not God; her-ſelf was indeed a Virgin, and to be honoured, but not given us that we ſhould worſhip her: ſhe her ſelf was worſhipping him, who was born of her ſelf. We may be ſure of this, that he obſerved Divine Honour to be given to her, which was the occaſion of his writing thus. A Saying of Augustine alſo is mentioned to this purpoſe; It is not our Religion to worſhip dead Men, they are honoured for our imitation-ſake, but are not to be worſhipped for the ſake of Religion; nor are we to Conſecrate Temples to them, for they will not be ſo honoured of us. Now that of Epiphanius is referred to A. D. 396. as the other to 399. This ſhews that the Doctrine of Daemons was then taught, and had too much heed given to it. And did not this tend to the taking away of the daily ſacrifice? and was it not an abomination making deſolate?

3. Touching Prohibition of Marriage; It was endeavoured in the Council of Nice, A. 326. to make a Decree, That Biſhops and Elders ſhould refrain from their Wives: But Paphnutius oppoſed himſelf to the whole Council, urging that of the Apoſtle, Marriage is honourable among all men; and ſo far prevailed, that a Decree of Liberty was brought forth: But in An. 396. the ſecond Council of Carthage was held (ſaith Helvicus) which made a Law againſt their Marriage, and this was confirmed in the Council of Toledo in Spain, with an Allowance to have Concubines, A. 400. and likewiſe Siricius who was Biſhop of Rome from A. 385, to 398. (as ſaith Alfred, in Chron. Paparum) impoſed ſingle life upon the p. 269Clergy, endeavouring to juſtifie it by abuſing thoſe words of Paul. They that are in the fleſh cannot pleaſe God. Thus we ſee when forbidding to Marry came in, viz. A. 396.

4. As for a Command to abſtain from Meats, which is the laſt thing mentioned by the Apoſtle. Socrat. lib. 5. ſaith, That about the year 396. Laws were made about Meats, and other things were inſtituted, which he called Jewiſh Rites, which made Auguſtine complain, That about this time Religion was ſo corrupted with Traditions and Humane Rites, that the very condition of Jews under the Law, was much more eaſie than that of Chriſtians under the Gospel: And Dionyſius Biſhop of Corinth did, in an Epiſtle, admoniſh another Biſhop, not to load Chriſtians with heavy burthens, Ceremonies, and Traditions, nor obtrude upon his Brethren ſingle Life. Thus we have ſeen ſomewhat that Hiſtory doth afford touching the Apoſtaſy foretold by the Apoſtle. Theſe things before mentioned, and more, may be ſeen in Wolfeus his Centenaries. Now, ſeeing the great things of the Apoſtaſy foretold by the Apoſtle, appear to have been commanded and practiſed, in and about the year 396, therefore that year is moſt likely to be the Epocha of that Number 1290 dayes, and that then the daily Sacrifice began to be taken away; and if ſo, then we may eaſily conclude, about what time the Jews will be called. Thus much of the Second and Third numbers. And laſtly touching the 1260 days, I would have it conſidered,

1. That the 1290 dayes, and the 1260 dayes will end together: for we may obſerve Rev. p. 27016.10, 12. that the fifth Angel poured out his Vial upon the Seat of the Beaſt, and ſo deſtroys that, and conſequently the Beaſt, as in that Seat; then the ſixth Angel pours out his Vial upon the River Euphrates, that a way may be made for the Kings of the Eaſt. Theſe Kings of the Eaſt are the Jews, and chiefly the ten Tribes. Now we may well ſuppoſe a calling of the Jews before this, it may be a conſiderable time: They are called Kings, at the time of the ſixth Vial, which ſuppoſes their calling before, and getting into ſuch power as to be called Kings; as the Iſraelites, when brought out of Egypt, and gathered into a body, then were a Kingdom of Prieſts. And beſides, 'tis ſaid, he ſhall ſave the Tents of Judah firſt: therefore their calling is before the ſixth Vial, and ſo we may ſuppoſe, it will be at the end of the 1260 dayes. For my part I conceive that the Jews firſt Call, at leaſt the Call of thoſe of the Tribe of Judah, will be at the time of the Witneſſes being raiſed. Which ſeems hinted, Ro. 11.15. If the caſting away of them be the reconciling of the World; what ſhall the receiving of them be, but Life from the dead? Life to the dead Witneſſes; a civil Life, and Spiritual to them in a far more eminent degree than before; and alſo a Spiritual Life to many of thoſe that were dead in ſins; and then the fulneſs of the Gentiles wil begin to come in.

2. The firſt appearence and Riſe of the Man of Sin, or firſt Beaſt, is not to be reckoned for the head of this Number 1260 dayes. It's evident he did begin to appear about the time of the great Apoſtacy, and the taking away the daily p. 271Sacrifice. 'Tis obſervable in the year before mentioned 196. There was a diviſion of the Empire upon the death of Theodoſius, and diviſion was the way to ruine; and in few years after, Alaricus took Rome, and the Biſhop of Rome beg… to uſurpe the power of the Keys, as appea… by a ſaying of Auguſtine: The keys are delivered to the whole Church, and not to one Peter, and then a little after, the Horns of the Beaſt appear.

3. If we would pitch upon the right time for the beginning of the 1260 dayes, let's conſider two places which give us two eminent marks of that time; the firſt is Rev. 11.2. his having ſuch power, as that he thereby treads down the Holy City; the other is Rev. 13.5. power was given him to continue, Gr. foreign, to make War, 42 Moneths; we may well conceive he might have his Being ſome time before his making War, and before he was able to tread down the Holy City. Now upon that ſuppoſition, that the 1290, and 1260 days will end together, and that the head of the former number being reckoned to be about 396, it doth Appear, that the head of the latter muſt be 30 years lower.

4. At the Riſe of the Witneſſes the 1260 dayes will end, and then the Beaſt's time alſo will be run out: But we muſt conſider in what ſenſe this is to be taken, that is; then the time of his Treading down of the Holy City, and his making War, ſo as to prevail therein, will have an end; for ſo 'tis ſaid, That he ſhall tread down and make War ſo long. Now when the Witneſſes ſhall be raiſed, they ſhall begin to grow into a City, and conſiderable body. For then 144000 p. 272are ſaid to be upon Mount Sion. They get out of the Wilderneſs and afflicted eſtate, and begin to be a Mount Sion, and to tread down that wicked City Babylon: for the tenth part of it then will fall, and ſoon after, the other parts, and Rome it ſelf; and at this time the Witneſſes will be able to make War with the Beaſt, and firſt ſhall ſlay 7000 Names of Men, and then ſhall overcome and kill him. For he that killeth with the Sword, muſt be killed with the Sword: when the tenth part of the City falls, and the 7000 Names of men are ſlain; then a deadly Wound, not to be healed, will be given to the firſt Beaſt: True, he may doe ſomewhat towards his defence, but all in vain. So that his warring time, ſo as to conquer and prevail by it, will then be ended, and his 42 Monthes compleated at the riſing of the Witneſſes.

And thus, Although I had declared ſome reſolutions not to medle with the times, farther than to give ſome ſignes of them, yet being earneſtly preſt to it, I have adventured to doe ſomewhat in this matter, which hath been ſo much diſparaged by former miſtakes, and the too poſitive determination of ſuch who have built upon a wrong foundation. My aim hath been to get the ſureſt ground I could from Scripture to proceed upon: a little time will bring theſe things to light by the accompliſhment. In the mean time, 'tis much that we do or may underſtand by Books, which give us ſufficient ground to conclude, that the 1290, and 1260 dayes are come very near to their end; and my hope is, that they will not reach beyond the year 1686. If Chronology be right it is very probable p. 273they will not, they may end before; and then ſoon after, Rome will come to its end, and none ſhall help it: And when theſe days beforementioned ſhall be run out, then we may conceive the work of pouring out the Vials will begin; for that any of them are poured out already, I take to be a miſtake: Their Plagues are the laſt Plagues, and in them will the wrath of God be filled up; what a Vial is poured out upon, will be deſtroyed for ever, for it brings the laſt Plague upon that thing it deſtroys; and at the end of theſe days the true Worſhippers that did go forth of the outward Court, and went into the Wilderneſs, bearing good Seed with them, ſhall come again into it with joy, bringing their Sheaves with them, and drive out thoſe Gentiles that poſſeſs it. And as an handful of Corn was ſtill in the earth even in the worſt of times; ſo after the end of theſe days, the fruit thereof ſhall ſhake like Lebanon, and they of the holy City, which then ſhall begin to be built again, ſhall flouriſh like the graſs of the field. And what is foretold of the Jews, Iſa. 60.22. we may apply alſo to the Gentile Saints: A little one ſhall become a thouſand, and a ſmall one a ſtrong Nation, I the Lord will haſten it in his time. The faithful Witneſſes, and that remnant of the Woman's Seed, which keep the Commandments of God, and have the Teſtimony of Jeſus Chriſt, is a Flock, though a little one, and but a ſmall one; but this little one ſhall become a thouſand, yea quickly increaſe to 144000. and this ſmall one a Nation, yea a ſtrong Nation; I the Lord will haſten it in his time: and when God haſtens, nothing ſhall hinder. God gives to every ſeed his own body, 1 Cor. 15.38. The p. 274ſeed is very ſmall, the body which God gives it, is many times very great. 'Tis ſo in the Works of Nature; what a tall, ſpreading, vaſt-bodied Oak grows out of a ſmall Acorn! and much more in the Works of Grace; there is a Seed that ſerves God, Pſa. 22.30. What a vaſt body will God give to this ſeed! 'Twas a vaſt body that was repreſented to Nebuchadnezzar in a Dream, in that Image which he ſaw, reaching from Chaldaea, and Perſia in the Eaſt, and coming down as far as the utmoſt bounds of the Weſtern-parts: but that body which God will give to the Seed that ſerves him, will far exceed this; for Chriſt will have a Kingdome at laſt, that ſhall fill the whole earth, which ſhall never be deſtroyed, as the Image which Nebuchadnezzar ſaw, muſt be. Thus much to ſhew that theſe things are to be lookt for, and when they ſhall come.

2. Saints ſhould with all diligence look to this, that their preſent Carriage and ſtate be ſuitable to their expectations of ſuch glorious things hereafter. Here are three Branches of the Apoſtles Exhortation, which deſerves to be a little inſiſted on:

1. Be diligent that you may be found of him in peace.

2. Be diligent that ye be found of him without ſpot.

3. Be diligent that ye be found of him blameleſs.

1. Be diligent that ye may be found of him in peace: All will be found of Chriſt at laſt, though ſome put him far out of their thoughts, and like Cain wander from the preſence of the Lord, yet p. 275at laſt he will find them out: for at death he will find them; at Judgment he will find them; and what will they do then but cry out with exceeding anguiſh and horror, as Ahab did to Elijah, Haſt thou found me, O mine enemy? Now ſeeing all ſhall be found of him, be therefore diligent that ye may be found of him in peace, and that in a peaceable ſtate, and a peaceable frame.

1. In a peaceable ſtate; and that firſt a juſtified ſtate, for that is a peaceable ſtate: Rom. 5.1. Being juſtified by faith, we have peace with God. Our care ſhould be to be found in a juſtified eſtate, that ſo we may appear as Chriſt ſhall, without ſin: compare with this place, Phil. 3.9. That I may be found of him, not having mine own righteouſneſs which is of the Law, but that which is by the faith of Chriſt, the righteouſneſs that is of God by Faith. And if it be thus, then we ſhall be found of him in peace. Here obſerve,

Firſt, we muſt be found in him, if we would be found of him in peace, Rom. 8.1. There is now no condemnation to thoſe that are in Chriſt Jeſus. If in him by faith, if in that Name of his, The Lord our righteouſneſs, there we are in a ſtrong tower, and ſafe from wrath and vengeance.

Secondly, We muſt not have any thing to do with our own righteouſneſs in the matter of Juſtification; Not having mine own righteouſneſs which is of the Law: What Law is here meant? There is an abrogated Law, and an eſtabliſhed Law; the abrogated Law, is the Ceremonial Law which was given to the Jews, and had the ſhadow of good things to come; and Chriſt the Subſtance being come, the Shadows flee away. The eſtabliſhed Law is the Moral Law, eſtabliſhed in p. 276and by the Goſpel. Now 'tis not onelyonly the righteouſneſs of the abrogated Law, which muſt not be had, but the righteouſneſs of the eſtabliſhed Law, which is to be excluded from the buſineſs of Juſtification. To this, Evangelical Obedience muſt be yielded, and in obſerving it, we muſt confeſs that Chriſt is Lord to the glory of the Father; but when we have yielded it, we muſt not have it for a juſtifying righteouſneſs; for in relation to this alſo it was that Paul ſaid, not having mine own righteouſneſs, which is of the Law; as is evident from Rom. 3.28, 31. we conclude a man is juſtified by faith without the works of the Law. What Law? even without the works of the eſtabliſhed Law; for he adds, do we then make void the Law through faith? No, we eſtabliſh the Law; a man therefore is juſtified by faith without the works of the eſtabliſhed-law, and without that evangelical-obedience which all true believers, and juſtified perſons do yield to it, and therein ſerve Chriſt as their Lord. They that would have Chriſt, and juſtification of life by him, muſt not have their own righteouſneſs, no not their evangelical righteouſneſs, nor harbor ſuch a dangerous, ſuch a corrupt and evangelical Notion about juſtification as that is. Now whereas, thoſe that would bring in our evangelical obedience, and intreſt that in the buſineſs of juſtification, do it, becauſe they ſuppoſe the Doctrine of juſtification by their imputed righteouſneſs alone, is Antinomian, and tends to the making void the Law; Paul ſpakes of ſuch an objection as this, doe we make void the Law through faith? no, we eſtabliſh the Law. It may be better askt of ſuch, Do ye not make void Chriſt to your ſelves by eſtabliſhing your own righteouſneſs; p. 277and ſo from a vain fear of Antinomianiſme, run to Antichriſtianiſme? ſure the Orthodox believer, who holds faſt the faith which was once delivered to the Saints, may ſay to ſuch as Paul did to the Galatians Chap. 1.6. I marvel, that you are ſo ſoon removed to another Goſpel, from him that called you into the grace of Chriſt, which is not another Goſpel, ſave that there be ſome that trouble you, and would pervert the Goſpel of Chriſt. But if after ſo much ado to diſcover this New way to attain to juſtification Our Engliſh R. B. had concluded as the Romiſh R. B. did, with a Tutiſſimum eſt, &c. this had been ingenious.

3. The righteouſneſs we ſhould have, is the righteouſneſs of Faith; but that which is by the faith of Chriſt, not that which is by the love of Chriſt, not that which is by the ſincere ſerving of Chriſt, but that which is by the faith of Chriſt. Moſt true it is, that where there is faith, there will be love and obedience. Faith, that is unfeigned, and love that is ſincere, can no more be parted than Fire, and heat and nothing provokes more to love, nothing doth more vigorouſly promote evangelical obedience, than a true lively faith; who will love moſt ſaid Chriſt to Simon? He that had moſt forgiven ſaid Simon, and Chriſt ſaid, thou haſt rightly judged. Faith will purify the heart, and reforme the Life. In the buſineſs of ſanctification, and holy living, Faith workes by love; but in the matter of juſtification, love doth not work by faith to the compleating of it.

4. The righteouſneſs which is of God, by faith, is that alone, which we muſt have for our juſtification. An imputed righteouſneſs, which was p. 278the gift of the Father, was fulfilled by the ſon, of which the Spirit doth convince, and is received, and applyed by Faith; this is that which we muſt have, if we would be juſtified, Rom. 5.18, 19. By the righteouſneſs of one the free gift came upon all men, for the juſtification of Life. And by the Obedience of one ſhall many be made righteous, Chriſt was obedient in his Life, and obedient in his Death; he was obedient in doing, and in dying: the Law ſaid, do this, and live; The Man that doth them ſhall live in them, Gal. 3, 12. Do, and do all; do, and do; perfectly, do, and continue to do. Man ſtood bound to this that by ſuch doing he might glorifie the ſovereignty of God, and honor him as his Creator. Now Chriſt putting himſelf in mans ſtead, this he did, and moſt highly glorified the ſovereignty of God, when he being in the forme of God, and equal with God, humbled himſelf and took the form of a Servant. Again the Law ſaid, not doing thou muſt die: In the day thou eateſt thou ſhalt die the Death. Now Chriſt became obedient to Death, whereby all that doe believe are delivered from, and need not be in bondage, through fear of Death; conſider then what the Law ſayeth, and what Chriſt hath done, and bring both together, and be found truſting in him, and in what he hath done; ſo ſhall you be found in a juſtified ſtate, and ſo in peace.

2. A ſanctified ſtate is a ſtate of Peace. There is no peace ſayth my God to the Wicked Iſa. 48.22. But he ſpaketh peace to his Saints, Pſa. 85.8. The pure in heart, ſhall ſee God. Except a Man be born again he cannot ſee the Kingdom of God, in which is peace, and the joys of the holy Ghoſt. p. 279In Chriſt Jeſus, neither circumciſion availeth any thing nor un-circumciſion, but the New Creature; the New Creature, the Man made after God; who hath concerning the former converſation, put off the Old Man, is in a ſtate of peace.

2. Be diligent that ye may be found of him in a peaceable frame. A peaceable State and a peaceable frame goe together; when God is at peace with men, they ſhall be at peace with him: who ever can look to Chriſt in Heaven as their peace, they have the Spirit deſtroying that enmity, which is in their Hearts againſt God. Be at peace with the ſovereignty of God. Say not as thoſe enemies, we will not have this Man to reign, over us; but as Thomas, my Lord, and my God. Not as Pharaoh, who is the Lord that I ſhould obey him? but as Joſhua, As for me, and my houſe we will ſerve the Lord. Be at peace with the Commands of God, ſay as David, O how doe I love thy Law? As Paul, I delight in the Law of God after the inner Man. Be at peace with all the Truths of God; receive them in the light, and love of them, in the Life, and power of them, ſo as to obey the truth, and be found walking in it. Be at peace with all the diſpenſations of God; even with ſuch wherein evil comes, as well as with thoſe wherein good comes. Be at peace with all the people of God. Love thoſe whom God loves, whom Chrſt hath redeemed, and the ſpirit hath ſanctified. Thus much of the firſt Branch of the Exhortation.

2. Be diligent that ye may be found of him without ſpot.

Q. But who is, or can be in this life without ſpot? Noah had his ſpot; Lot had his ſpot; David p. 280had his ſpot, and Peter had his ſpot.

A. None in this life are altogether without ſpot, 'twas Chriſt alone who was abſolutely without ſpot, Heb. 9.14. He offered himſelf without ſpot to God: and, he was a lamb without ſpot and blemiſh 1 Pet. 1.19.

2. Be ſuch now, as that you may comfornably hope to be without ſpot, and to be made perfect in Holineſs, when your Souls ſhall be ſeparated from your Bodies, and that you may appear ſo at the Judgment. If now you are regenerated, If now you have faith working by love, If now you have repentance unto life, if Chriſt be yours, and you Chriſt's; then you ſhall be at laſt altogether without ſpot.

3. Take the right courſe to be Without all ſpots of guilt, and to have an unſpotted Juſtification: To this an unſpotted righteouſneſs is neceſſary, perſonal righteouſneſs is not ſo. As Chriſt is the Lamb without ſpot, as he offered himſelf without ſpot to God, ſo therefore his Sacrifice was the Sacrifice without ſpot, his righteouſneſs which he fulfilled was the righteouſneſs without ſpot: and if this be imputed to us, and truſted in by us, we ſhall obtain a juſtification without ſpot; whereas mens perſonal righteouſneſs hath its ſpots, their Holy things have iniquity in them; and if our perſonal righteouſneſs muſt be the righteouſneſs for our juſtification, what will that be but a ſpotted juſtification? and that will be none at all. Cant. 6.10. The Spouſe is ſaid to be fair as the Moon, and clear as the Sun. In holineſs, in grace wrought, In evangelical Obedience, ſhe is but fair as the Moon, p. 281having her ſpots like the Moon; but in her juſtification, ſhe is clear as the Sun, not having any ſpot of guilt, or ſin imputed remaining on her: clear as the Sun, becauſe clothed with the Sun of righteouſneſs; the true ſpouſe of Chriſt is the Woman cloathed with the Sun, in reſpect of Chriſt's righteouſnes imputed to her; ſome there are that will chuſe rather to be clothed with the Moon, their own perſonal righteouſneſs. But who are moſt likely to go away juſtified? Thoſe that are clothed with the Sun, or thoſe that are not, nay will not be otherwiſe cloathed then with the Moon? ſurely theſe at beſt are but like Jacobs Cattel, ſpotted and ſpeckled, it may be ſaid of ſuch as 'twas concerning Joſhua, Zach. 3.3. Now Joſhua was cloathed with filthy Garments: and what ſhould be done, but as the Lord commanded concerning Joſhua, take away the filthy Garments, and cloth him with change of raiments? Thus it muſt be, if you would ſtand juſtified before him, and be accepted in his ſight. Thoſe that will not imbrace Chriſt's counſel, buy of me white raiment, that thou mayeſt be cloathed, make my righteouſneſs thine own: cannot be juſtified, and ſaved, for no unclean thing ſhall enter into the Kingdom of God. Now if you truſt to your perſonal righteouſneſs, and have not Chriſt's imputed to you, you are but an unclean thing, for this is an undeniable truth: Thoſe that have not Chriſt for righteouſneſs have not true holineſs. Thoſe that are without imputed righteouſneſs, are without perſonal, evangelical righteouſneſs, for 1. Cor. 1.30. Chriſt is made righteouſneſs and Sanctification, and ſo, whatever ſhew of holineſs may be made, p. 282whatever holy duties are performed, yet ſuch have not true holineſs, becauſe Chriſt is not ſanctification; and he is not ſanctification, becauſe he is not righteouſneſs. So that 'tis clear, if you have not imputed righteouſneſs, and ſo juſtification through Faith in it, you have not inherent righteouſneſs, nor true holineſs, and therefore cannot expect to ſee God; for without holineſs no man ſhall ſee the Lord, you cannot go to Heaven without holineſs, and this you cannot have, but from Chriſt; and not this from Chriſt, unleſs you have him for righteouſneſs; you cannot have that which you make the condition of juſtification unleſs you have Chriſt for rightouſneſs. If without imputed righteouſneſs then without true holineſs. And if ſo, you will come neer the caſe of thoſe mentioned Mat 7.22. if not fully up to it: Lord Lord, have we not propheſied in thy Name &c. Have not we taken thee for our Lord? have not we believed, and yielded evangelical obedience? Yea we have done it, and will prove both. Our Faith appears, for in thy Name we did caſt out Devils; that was, through Faith in thy Name: and our evangelical obedience appears: for we owned thee for our Lord, and propheſied in thy Name; our works have been done in thy Name; we have done good, and we have done it in thy Name. And now we preſent our Faith as a work to thee; and we preſent other works, and duties with our Faith, and we are bold to plead our Faith and our works before thee, and look now to be accepted of thee; behold here the condition fulfilled by us, here's the cauſa ſine qua non, and ſo what was required on our part, is performed, and now we expect thou ſhouldſt perform thy part, Lord, Lord open p. 283to us; thus they plead. But what is Chriſt's anſwer? depart from me, I know you not, ye workers of iniquity; you are neither juſtified nor ſanctified, and therefore what ſhould you do here? I know you not, therefore you are not juſtified; I have no delight in you, you find no acceptance with me, one thing is lacking, you have none of my righteouſneſs; it was preached, and offered to you, but you rejected it, and would not have it imputed to you; and whereas you boaſt of your Faith, and good works, you did not ſerve me as I would be ſerved: I ſee no true holineſs or evangelical obedience in all that you did; for you did it to be juſtified by it, and ſo did not the will of my Father in Heaven, but your own wills; my Father never required your obedience for that end, for another he did; and therefore I cannot reckon you amongſt the workers of righteouſneſs. And you call me Lord, but that is but a part of my Name; you divide my Name, and you do not call me by my evangelical Name, The Lord our righteouſneſs, and therefore, I cannot call you by that Name, The Lord our rightteouſneſs, but the workers of iniquity. The great plea of the Old, and our in this great point of juſtification) New Socinians, is, that imputed righteouſneſs makes void perſonal righteouſneſs and holineſs; but we ſee better ground to conclude, that the denying and rejecting of an imputed righteouſneſs makes void perſonal righteouſneſs, and holineſs; and ſo this puts men quite beſides the way of juſtification and ſalvation. What reaſon is there then, that you ſhould imbrace this branch of the exhortation? Be diligent to get an intereſt in that unſpotted righteouſneſs whereby you ſhall have all ſpots p. 284of guilt done away, and ſo attain an unſpotted and perfect juſtification. But before I leave this particular, let one thing be conſidered. This error about juſtification by inherent righteouſneſs, ſeems to be the very firſt that was brought into the World, about matter of religion; which may be gathered from the Hiſtory of Cain and Abel, Gen. 4. 'tis ſaid, Abel brought of the firſtlings of his flock, and offered a Sacrifice to the Lord, in which there was bloodſhed for the remiſſion of ſins, and in this Chriſt was offered, and ſlain typicaly, and ſo he was a Lamb ſlain from the beginning of the World. For, as the rock was Chriſt, ſo this Sacrifice was Chriſt; In this the Law was fulfilled. Thou ſhalt die the death, Abel did die the death, (viz) in the firſtlings of his flock, which did die the death; typfying Chriſt; and in offering this Sacrifice, Abel did well, taking the right courſe to obtain juſtification of Life, and he was accepted of God, and what he did was imputed to him for righteouſneſs. On the other ſide, Cain brought of the fruit of the ground, and expected that this offering, this work and Service of his, ſhould procure his acceptance with God, and his juſtification before him. But what came of it? To Cain, and to his offering, God had no reſpect: Cain was not juſtified hereby, that is the meaning of it, as appears by what follows. If thou doeſt well ſhalt thou not be accepted. But if thou doſt not well, ſin lies at thy door. Obſerve, that ſins lying at the door is the contrary to being accepted, now the meaning of ſins lying at the door is, that ſin is not pardoned, but the guilt of it remains; ſin, that is, the puniſhment of ſin is at the door, ready to come upon thee, and therefore thou art not juſtified; ſo this doing p. 285well, and not doing well, is ſpoken with reſpect to the offerings then made, and to the end which they aimed at in their offerings, which was, that they might be accepted, and juſtified. Abel did well, he took the right courſe to be juſtified, but Cain did not well; Abel did well, in ſeeking his juſtification, and acceptance, by an imputed righteouſneſs, and thus his ſin was carried from his door, never to come near it again; but Cain did not well, in ſeeking his juſtification and acceptance by his perſonal righteouſneſs, and by a work which he did. For notwithſtanding this, Sin lay at his door. So Abel was juſtified, and became righteous Abel, as he is called Mat. 23.25. But Cain went away not juſtified, for which he was very wroth, and ſlew his brother Abel, who was the firſt Martyr; and he ſuffered upon the account of this great fundamental truth, of juſtification by an imputed righteouſneſs, Sealing it with his blood. If you would then be found in peace, being found in a juſtified eſtate, ſee that you be not found in this way of Cain, but in the way of Bleſſed Abel, who by Faith offered unto God, a more excellent Sacrifice, than Cain, &c. See Heb. 4.11.

4. Be without the ſpots of the Not-Children of God, and of ſuch as are in an unregenerate ſtate, Deut. 32.5. Their ſpot is not the ſpot of his Children. There is a great deal of difference betwixt the ſpots of the Not-Children of God, and of the Children of God, for theſe have their ſpots. There are ſpots in dead Carcaſes, and ſpots ſometimes in living bodies; ſo there are the ſpots of men dead in Sins, and of thoſe that are alive to God. Sin reigning, Sin loved, Sin p. 286committed without repentance, Godly ſorrow, and reformation, is the ſpot of men dead in ſin, and of the Not-Children of God. Sin hated, ſin loathed, reſiſted, over which there is mourning after a godly ſort, is the ſpot of thoſe that are quickened, and made alive to God. Let's take Notice more particularly of ſome ſpots of unregeneracy, which you muſt have purged away, if you look to reign with Chriſt.

1. That ſpot of looking on the forbidden fruit as the faireſt, and beſt; this is a ſpot of unregeneracy. There began the firſt ſin, and this is the iſſue and product of it in corrupt Nature; a luſting after the forbidden fruit as the faireſt, this is the very image of the Earthly Adam. When Men can take, and eat freely of the forbidden fruit, as more ſweet, and pleaſant becauſe forbidden, this is a manifeſt ſpot of the Not-Children of God. Such there are to whom ſtolen waters are moſt ſweet, and Bread of ſecrecies is pleaſant; but the dead are there, and being there, are in the depths of Hell.

2. To love, worſhip, and ſerve the Creature more than the Creature; to have more care of the body than of the Soul, more regard to things temporal, then eternal: to things earthly than to things Heavenly; this is a ſpot of unregeneracy, and forbidds ſuch to look for any inheritance in the Kingdom of Chriſt, and of God.

3. To love darkneſs; and hate the light; to love ſin, and hate holineſs, to love the wicked, and hate the godly; is a ſpot of the Not-Children of God.

4. Delight in lying, is a ſpot of the Not-Children of God. Iſa. 63.8. He ſaid ſurely they are my people, p. 287Children that will not lye, ſo he was their Saviour. But of ſuch as will ly, ſuch as delight in it, and make a practice of it, what doth the Lord ſay of ſuch? ſurely they are Children that will ly, and therefore are not my people, and to them I will be no Saviour.

5. The mark of the Beaſt is a ſpot of unregeneracy, and of the Not-children of God; this is either in the forehead, ſo as openly to own the power of the Beaſt, and to profeſs to be his Worſhippers; or in the right hand, to do the work of the Beaſt and to give up their power to him, this is a ſpot of the Not-children of God. for of ſuch 'tis ſaid Rev. 14.9. If any Man Worſhip the Beaſt, and receive his Mark, the ſame ſhall drink of the Wine of the wrath of God. they that believe as the Pope will have them believe, and Worſhip according to his ordinances, and Commands, have his marks upon them, and are not owned by the Lord as his, neither may expect any inheritance in his Kingdom.

6. Strive to be more and more cleanſed from thoſe ſpots, which the Children of God, in a regenerate ſtate, are too often defiled with. Thus,

1. Take heed of the ſpot of Pride. This is a hateful ſpot, which many times defiles even the Children of God. Knowledge too oft puffeth up, gifts many times puff up; the People of God ſhould eſteem others better than themſelves, but too apt they are to eſteem themſelves better than others. God would not have his Children defiled with this ſpot. To prevent this in Paul, there was given him a Thorn in the fleſh, that he might not be lifted up in his Spirit p. 288through the abundance of Revelations.

2. Take heed of the ſpot of covetouſneſs, too much love to the World is many times the ſpot of the Children of God. We read in Scripture of the idolatry of covetouſneſs, and of the iniquity of covetouſneſs. There is the idolatry of covetouſneſs; I mean, that degree of it, which is a ſerving of Mammon, and is inconſiſtent with the ſerving of God; of which Chriſt ſaid, ye cannot ſerve God and Mammon. This is that which excludes from the Kingdom of God, and makes men uncapable of an inheritance there, Epheſ. 5.5. Now this degree of covetouſneſs ſhall not be found in the Children of God. But there is beſides this, mention of the Iniquity of covetouſneſs; which though it come not up to that degree of idolatry before ſpoken of, yet 'tis iniquity; and the leaſt degree of covetouſneſs is iniquity: and the iniquity of covetouſneſs when 'tis in the people of God, begets fatherly diſpleaſure in God, Iſa. 57.17. For the iniquity of his covetouſneſs was I wroth, and ſmote him. But this ſmiting is in order to the healing of this diſtemper. I have ſeen his ways, and will heal him. Take heed therefore, as of that Idolatry of covetouſneſs which is the ſpot of the Not-children of God, ſo alſo of all Iniquity of covetouſneſs.

3. Take heed of the ſpot of carnal ſecurity, and of negligence, and remiſſneſs in duties; carnal ſecurity, ſlumbering, and ſleeping was the ſpot even of the wiſe Virgins; they neglect their watch, the Bridegroom comes, and finds them ſleeping. The thoughts of our going hence, and Chriſt's coming, ſhould dwell upon our hearts. What I ſay unto you, I ſay unto all, Watch, and p. 289be not cold and lukewarm, but be zealous and repent, be fervent in Spirit, ſerving the Lord. Like Elias, Jam. 5.17. He prayed earneſtly, or he prayed in prayer; ſo pray in prayer, hear in hearing, do in doing.

4. Take heed of Babyloniſh ſpots, come out of her my people that ye partake not in her ſins, and that ye receive not of her plagues, ſuperſtition, will-worſhip; to be of a perſecuting Spirit to beat fellow-ſervants, theſe are ſins, of Babylon, and the People of God are ſometimes in ſome degrees defiled with theſe; which, if they hearken not to the call, partake not in her ſins, may bring ſome of the temporal Plagues of Babylon upon them.

3. The laſt branch of the Exhortation, is, be deligent that ye may be found of him blameleſs, for this conſider.

He that hath the righteouſneſs of Faith is blameleſs, ſo far as to be without guilt; for he that believes is juſtified from all things Acts 13.39. No ſin is charged upon him to his condemnation, He is the Bleſſed Man, to whom the Lord doth not impute Sin. For he hath an abſolutely blameleſs righteouſneſs imputed to him, and received by Faith, which renders him blameleſs in reſpect of guilt.

Again he that hates the evil that he doth, and complains of his body of ſin, O wretched Man that I am, who ſhall deliver me from this body of Death? is ſo far blameleſs that the evil he doth, is charged not upon him, but ſin that dwelleth in him 'tis no more I that do it, but ſin that dwelleth in me.

Laſtly he that hath ſincerity of grace, is blameleſs in a Scripture-account, and in a gracious eſteem p. 290of God. A Noah, who was righteouſs in his generations, upright, and ſincere towards God, is perfect, and blameleſs: A David, a Man after God's Heart doing all his wills, is blameleſs. A Job, who is an upright Man, fearing God, and eſchewing evil, is blameleſs, and a perfect Man: ſuch as Zachary, and Elizabeth, who walk in all the Ordinances and Commands of God, are blameleſs. Such as theſe are blameleſs in God's Gracious account, though not in their own. They ſee much in themſelves to bewail, much to be humbled for, much to repent of, much that they blame themſelves for, when God is yet pleaſed to call them blameleſs Now be diligent that you may have that ſimplicity, and godly ſincerity, which may incourage you to hope, that God will out of his abundant grace, and great love toward you, account you blameleſs. Avoid as much as poſſible every thing blame worthy, and do what is commanded, and after all, pray That you may be accounted worthy to eſcape the Judgments, which ſhall come upon the World of the Ungodly, and to obtain that World which is to come, and to ſtand before the Son of Man.

FINIS.