A1r A1v

Little Horns
Doom & Downfall:

Or a
King James, and King Charles,
and of this preſent Parliament,

Wherein it appeares, that the late Tragedies
that have bin acted upon the Scene of
theſe three Nations: and particularly, the
late Kings doom and death, was ſo long
ago, as by Daniel pred-eclared.

What the iſſue of all will be, is alſo diſcovered;
which followes in the ſecond Part.

By M. Cary, a ſervant of Jeſus Chriſt.

Amos 3.7,8. Surely the Lord God will do nothing but he revealeth his ſecrets unto his ſervants the Prophets: The Lion hath roared, who will not feare? the Lord God hath ſpoken, who can but Propheſie?

London, Printed for the Author, and are to be ſold
at the ſign of the Black-ſpread-Eagle, at the Weſt
end of Pauls, 16511651.


A new 483
And More Exact Mappe


New JeruſalemsGlory when Jeſus
and his Saints with him ſhall reign on
earth a Thouſand years, and poſſeſs all Kingdoms.

Is diſcovered the glorious eſtate into which
the Church ſhall be then put both in reſpect of
externall and internall glory, and the time when.

And alſo,
What hath been done theſe eight yeares laſt
paſt, and what is now a doing, and what ſhall be
done within a few years now following in
order to this great work.

Wherein alſo
That great Queſtion, whether it be lawfull
for Saints to make uſe of the materiall Sword in the
ruining of the enemies of Chriſt, and whether
it be the mind of Chriſt to have it ſo, is at large debated
and reſolved in the Affirmative from
clear Scriptures, and all others anſwered.

By M. Cary, a ſervant of Jeſus Chriſt.

Rev. 22 6, 7. And he ſaid unto me, Theſe ſayings are faithfull and true, and the Lord God of the holy Prophets ſent his Angell to ſhew unto his Servants the thing which muſt ſhortly be done. Behold, I come quickly.

London, 1651-04-17Aprill 17.
Printed by W. H. and are to be ſold at the ſign of the
Black-ſpread-Eagle at the Weſt end of Pauls. 16511651.

A2v A3r

To The Vertuous, Heroicall, and Honourable Ladies, The Lady Elizabeth Cromwel, The Lady Bridget Ireton, and The Lady Margaret Role.

May it pleaſe your Ladiſhips,

Being preſeſed in ſpirit to divulge this inſuing diſcourſe, the maine ſcope whereof, being to make this preſent age more ſenſible of the late paſt, and preſent footſteps A3 of A3v of God in the world, in order to the ſetting up of the kingdom of our Lord Jeſus; and the making of all dominions to ſerve and obey him.

And obſerving, how that among the many pious, precious, prudent, and ſage Matrons, and holy women, with which this Common-wealth is adorned; as with ſo many precious jewels, and choice gemmes, (which God having here and there placed in it, doe ſet out the glory and luſtre of the Nation) This Nation ſo farre excels in glory, and happineſſe all other Nations, becauſe of of thoſe numbers of precious Saints that are in it; and for ſeverall other reſpects: As it made a Reverend See Mr. Tho. Goodwins Sermon, preached before the Parliament in 1645-02Feb. 1645. which is in print, and intituled, The great Intereſt of States and Kingdomes. which in many other reſpects is worthy the ſerious view of the beſt ſaints. Divine of this Nation, thus to expreſſe himſelfe concerning it: That if wee had ſtood at Gods elbow, when he bounded out the Nations, and appointed the times, and ſeaſons, that men ſhould live in; wee ſhould not have known, in what nation, or kingdome, or age wee ſhould have choſen to have lived in, rather then in this kingdom, for whom God hath done ſuch great things: unleſſe when Jeſus Chriſt himſelfe was alive, and the Apoſtles in thoſe primitive times; unleſſe in Judea it ſelf, where all the Apoſtles were together. God hath ſelected and choſen out your Ladiſhips, and A4r and placed you in ſome of the higheſt places of honour (according to your preſent capacities) in the three Nations; wherein you have more then ordinary opportunities to honour him.

And obſerving withall, how that as God hath placed you in the ſtations wherein you A4 are A4v are; ſo hee hath fitted you for them: the tendency of your aimes, ſtudies, and endeavours, (as it is well knowne) being to the exaltation (as far as lies in you) of that great King of Saints, the Lord Jeſus; whom you love in ſincerity, and for the ſetting up of whoſe glorious Kingdome in the perfection of it, you longingly waite: which A5r which frame of ſpirit in you, hath not been of yeſterday only, but for many yeeres together hath ſhined conſpicuouſly, and gloriouſly in you all; demonſtrating to all Saints, that indwelling preſence of the holy ſpirit which is within you.

I have therefore choſen, (being of your own ſex) to dedicate theſe Treatiſes to your Ladiſhips, (whom I honour becauſe God hath honoured) and under your favourable aſpects, to publiſh them to the world; being aſſured both,

Firſt, of your ingenuous, and gracious acceptation hereof; ſeeing that theſe treatiſes tend to the A5v the quickning, and refreſhing of the hearts, of thoſe which waite for, and expect the comming, and the kingdome of our Lord Jeſus Chriſt: Knowing that every thing of this nature, from how weak an inſtrument ſoever it be, (ſo it bee with the plaine, and cleer demonſtrations of the holy Scripture, and the holy ſpirit) is very acceptable unto you, who are in that waiting and expecting poſture.

And alſo ſecondly, of your owning, and defending, and maintaining all the truths, which are therein laid down; as far as they ſhall appear, in the energie, and evidence of the holy ſpiritrit A6r rit unto you, who have already ſo plenarily (compared with many other Saints of theſe preſent times) received of that ſpirit.

And now right honourable; that as your God hath graciouſly loaded you both with internall and externall glory; under which he keepes you in a ſweet, meek, and humble frame, which crownes all the favours which he hath conferred upon you; ſo that you may more and more abound, in every grace, and bleſſing of the Lord, enjoying yet more full, ſpirituall, and ſweet communion and fellowſhip with the Father, and with his Sonne A6v Sonne Jeſus Chriſt, through the ſpirit; that as tranſplendent ſtars you may ſhine gloriouſly, in the ſeverall ſpheares wherein God hath ſet you, or ſhall ſet you; while in this world, untill you are advanced unto that beatificke viſion, which is to bee injoyed, among the glorified Saints, and Angels, with Jeſus Chriſt in another world, ſhall be the prayer of,

My Ladies,

Your Ladiſhips devoted unfeignedly, to ſerve you in the Lord,

Mary Rande.


To the Reader.

Courteous Reader,

Ihad written the firſt of theſe Treatiſes, intituled, The little Horns doom and downfall, above ſeven yeeres ſince, but have bin with-held from publiſhing of it untill now, (for ends beſt known unto divine Majeſty; but (it may ſo gueſſe,) it may bee, it was becauſe that men would then generally have been more uncapable of receiving of ſuch things, then now they are, becauſe now theſe things are fulfilled; and propheſies are then beſt underſtood, when they are fulfilled.) But now, am I ſo preſſed to publiſh both this firſt Treatiſe, and this other which I have but lately written, Having finiſhed it but ſince the beginning of the moneth of 1651-08Auguſt, this preſent yeer, 16511651. upon this 27 verſe of this ſeventh of Daniel, as that I cannot, I dare not, with-hold neither of them from publike view A7v view any longer; but by publiſhing of them in print, I ſhall expoſe them to the publike view of all men, as far as in me lies.

And having ſo done, ſhall leave it to the eternall Jehovah to make it effectuall, to thoſe ends to which he hath appointed it, which may bee Firſt, to convince thoſe of their folly, that perſiſt in waies contradictory to, (or croſſing of) his preſent deſignes, to the diſturbing of their own ſoules, (though they cannot hinder his worke, for who can let it?) for if hee do not convince them, none can: Or,

Secondly, it may be to confirm others; for there are ſome that are already ſo far inlightned in their underſtandings, about the preſent proceedings of God in the world, as they do in ſome competent meaſure, already diſcerne the footſteps of God, in theſe great preſent providences; and doe diſcerne alſo what his deſignes are in theſe things.

Who yet are not fully perſwaded, that the Saints ſuffering times are expired, and that the time, times, and halfe a time, is come to a period; who poſſibly may hereby bee further enlightned, and ſatiſfied, and further encouraged to rejoyce in God, and in his preſent proceedings in the World.

And A8r

And now firſt, if any ſhal ſleight theſe things, becauſe hereby is diſcovered any deluſions, in which they are; or any folly, in the waies they have taken; wherein they doe any way ſupport the enemies, and oppoſe the very reall ſervants of God; or for any other by-end whatſoever: let them know, that their ſo doing, ſhall not trouble me at all, if it hurt not them.

And ſecondly, if any ſhall hereby receive any light, or any refreſhment, let them bleſſe the Lord for it, from whom alone it came: for I am a very weake, and unworthy inſtrument, and have not done this worke by any ſtrength of my owne, but have been often made ſenſible, that I could doe no more herein, (wherein any light, or truth could appeare) of my ſelfe, then a penſill, or pen can do, when no hand guides it: being daily made ſenſible of my owne inſufficiency to do any thing, as of my ſelfe; that to uſe the Apoſtles expreſſion, and to ſpeak it feelingly, (for I finde it daily true) I muſt profeſſe, I am not ſufficient to thinke a good thought, but my ſufficiency is of God, to whom be glory, and honour, and praiſe for evermore, Amen.

I have onely one thing more, which I judge A8v judge neceſſary to acquaint the reader with, and that is this: In my former book, which I publiſhed in 1648-04April, 1648, I ſubſcribed my name Cary, for that was then my name; for which reaſon I have thought good, to ſubſcribe the ſame name in the title page of this Book alſo; that the reader may not bee put to any doubt, by finding different names in the Titles; (ſince I have in this Book, ſo often referred the Reader to that,) but let the Reader know, That (having ſince changed my name) I am now known by the name of,

Mary Rande.


They that have any knowledge of my ſelf, how worthleſs a worm I am; do alſo know how unfit I am either to write Books, or to judge of others writings: yet owing reſpect to this Author, I could not deny a word, being deſired to read and ſay ſomething.

And this I muſt ſay (though a not a1v not concurring in all things touching the perſonal Which I ever accounted a harmleſs Errour, if an Errour. reign, that this Author hath theſe things commendable in the enſuing Treatiſe.

Firſt, That ſhe hath taught her ſexe that there are more ways then one to avoid idleneſs (the devils cuſhion) on which ſo many ſit and ſleep their laſt. They that will not uſe the Diſtaff, may improve a Pen.

Secondly, A holy, modeſt, and painfull ſpirit, runs through her endeavours; which I deſire may not be ſlighted by any, nor thrown by: for good a2r good wine may be found in this Cluſter: in this dreſs you ſhall neither ſee naked Breſts, black Patches, nor long Trains; but an heart breathing after the coming of Chriſt, and the comfort of Saints.

Thirdly, Scriptures cleerly opened, and properly applied; yea, ſo well, that you might eaſily think ſhe plow’d with anothers Heifer, were not the contrary well known.

Upon the whole matter, I believe that it will be acceptable to all thoſe that deſire to ſee Chriſt as he is; who will not be offended at this Treatiſe, or rather the Spouſes a2 wiſh a2v wiſh and longing, Make haſte, my beloved, and be thou like a young roe, or a hart, upon the mountains of Spices, Cant. 8.ult.

Two of this ſexe I have met with, very famous for more then their mother- tongue, and for that we call Learning, yet living. The one an unhappie branch of that Tree which is cut off, and pulling up by the roots; of whom I owe much. The other of deſerved note in Utrecht, the glory of her ſexe in Holland. But this my Country-woman ſpeaks a3r ſpeaks the beſt Language; yea, I will adde: Other daughters have done vertuouſly, but thou ſurmounteſt them, Prov. 31. 29.

More would I ſay; but my feeble thoughts or words will adde but little to her labours. Doubtleſs ſhe had good help from above in her travel for this birth: I will bequeath her Solomons laſt words of his good houſwife.

Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, ſhee ſhall be praiſed. Give her of the fruit of her hands, a3 and a3v and let her own works praiſe her in the gates, Prov. 31. 30, 31.

Hugh Peters.

Touch- a4r

Touching this Treatiſe the Judgement of H. Jeſſey.

Seeing Blessed is he that readeth, and they that hear the words of This Prophecy, and that keep the the things that are written therein, Rev. 1. 3. it muſt meeds have a tendency to Bleſſedneſs, to help others in the underſtanding thereof. The giver of any Talent or Talents this way, requires the improvement thereof to our utmoſt for outr Lords advantage, Matt. 25.

I have been frequently greatly refreſhed in my ſpirits, for above twenty yeers, with the conſideration of the Glorious State and Priviledges of the New Jerusalem that ſhall be on earth, and the certainty thereof, foretold by the Prophets and Apoſtles; whoſe a4 pro- a4v prophecies to this purpoſe being cited in this book, are therein, with much cleerneſs, familiarly explained.

And for the application here of the little Horn, to the late King; and of the time of the ſlaying of the Witneſſes, to 16451645; and the Jews converſion, to 16561656 and Chriſt’s kingdom’s being in its compleat glory, to 17011701; the grounds here laid down deſerve to be well weighed, and time will make the Truth evident.

And whereas both here, and in the Authors former book on Rev. 11. (called the Resurrection of the Witnesses) their ſlaying is ſaid to be paſt, and they are ſaid to be riſen again, and henceforth no more to be ſlain, nor to be under Babels power or yoke; to this I may ſay with Jeremiah in another caſe, Amen; though yet I know ſome others, acquainted with much of the Lords minde, that do judge that the ſlaying of the Witneſſes in not yet paſt, but to come ſhortly; (ſome a5r (ſome of them judge before the yeer 16541654.) to which I ſay,

Firſt, If this latter judgement ſhall prove to be the truth, it were beſt to know the worſt before it overtake us unawares. And

Secondly, I account that this worſt (if it ſhall prove to be future) ſhall prove but a ſhort time of travel, [three days and a half ſpace] of the woman with childe, that had for a long time been in much ſorrow and pains; and then being delivered, ſhe rejoyceth, and forgetteth all her pangs and former ſorrows, Joh. 16.

Of theſe Great Changes in all the World, now at hand; of the Pouring out of four Vials; and of the ſlaying and riſing of the Witneſſes, and of the converſion of the Jews probably before 16581658, and of the Scriptures order in theſe proceedings, before the converſion of the Jews, and thence until the thousand yeers of Chriſts reign begin, and a5v and of marvelous things therein and afterwards; I had made a Collection from the Book of the Revelation, and from Daniel, and other Scriptures; which was appointed to be printed before my Store-houſe of caſes of Conſcience was printed in 16501650. but ſome reaſons have hitherunto moved me to forbear the publiſhing thereof: but thoſe reaſons appear to me now an inſufficient groumd to forbear longer, having afreſh conſidered that pregnant Motive from Rev. 1. 3. before recited, and the ſweetneſs of the precious things to come, foretold herein, as well as therein, which ſhould urge us not ot be wanting to help others, as far as in us is, to the ſweet and comfortable knowledge of the wonderful great things that our God is about to do for his people ſhortly; as he himſelf ſaith, Behold I come quickly, [or ſpeedily:] Amen. Even ſo Come Lord Jesus,,

Saith the ſoul of his ſervant,




It may ſo be, That thou art one of thoſe, who are willing to follow the Lamb, whither ſoever he goeth; and rejoyceſt in ſpirit, that the King of Saints doth begin to be terrible to the Kings of the Earth. Now, if thou ſtaggereſt not through unbelief, as thoſe exceeding great and precious promiſes which are recorded in the Scriptures of Truth, concernin the fifth kingdom; thou ſhalt in due time, behold, with a mixture of joy and wonder, thoſe other grand Mutations, and extraordinary Revolutions, which are even at the door, and ready to break in upon the Princes and upon the People of the whole earth.

Indeed, many wiſe men after the fleſh have been (and now are) much offended, that a company of illiterate men, and ſilly women, ſhould pretend to any skill in dark prophecies, and to a foreſight of future events, which the moſt learned Rabbies, and the moſt knowing Politicians have not preſumed to hope for. But (after a6v (after they who are thus offended have peruſed thoſe Scriptures mentioned in the margint) Pſal. 119. 98, 99, 100. they ſhall do well to obſerve the fruits of that Faith and fore-ſight which dwelt in the hearts and in the minds of the old godly Nonconformiſts in Queen Elizabeths, and King James his days; there having been many hundreds of thoſe ſilly and illiterate ones (ſo called) of whom it may be ſaid at this day, that they were wiſer then their enemies, wiſer then their teachers, wiſer then the Ancients, (Pſa. 119. 98. 99. 100.) where may be ſeen the proper reaſon of this their wiſdom. For, are not thoſe things come to paſs, which they foreſaw, and foretold, concerning that fatal Cataſtrophe which hath now befallen the Prelates and their adherents? whereas the generality of the Miniſters and people of the Land, had very little acquiaintance with the minde of God in thoſe particulars. And ſurely that eminent inſtance of the Teachings of the Spirit, and that full aſſurance of Faith beſtowed upon thoſe Saints which like Caleb and Joſhua followed the Lord fully, may ſuggeſt ſuch a thought as this, That there may be now in this juncture of time, ſome neglected, deſpiſed reproached Ones, both men and women, who clearly underſtand and perceive many precious truths a7r truths (concerning the golden Image, the fourth Beaſt, the ſeven Vials, the ſeventh Trumpet, the New Jeruſalem, the binding of Satan, the pouring out of the Spirit, the glorious advance of knowledge and Grace, the univerſal Gospel-peace, the power and dominion of the Saints &c.) which not onely the world generally, but many of the Saints themſelves look upon as well-compoſed Fables, and as the Viſions of their own hearts who are the teachers of them.

The enſuing Diſcourſe, treating of ſome of thoſe things (being a Gentlewomans thoughts put into form and order by her ſelf) was brought to me to peruſe, with this deſire added, That (if I judged it meet) I would prefix a few words, to ſignifie my judgement concerning the uſefulneſs thereof.

Two things there are which to me favor very well, and I believe will take the hearts of divers Chriſtians. The one is the Collection and Collation of ſo many of thoſe precious promiſes which concern the times yet to come, and the preſenting them to the Readers view, (in words at length, and) not in figures, as the manner of many is.

The other is, her vigilant care to inſert here and there, as occaſion is offered, ſuch neceſſary cautions a7v cautions as tend to the wiping off of thoſe unjuſt aſperſions which Hierom and others would caſt upon the Millenaries, as they are called. For in the Book thou wilt finde her pleading for the advance of holineſs, in the midſt of all that happineſs which is prepared for the Saints in that thouſand yeers.

As for her thoughts concerning the little Horn, thou wilt ſay (when thou readeſt) they are new and ſingular; therefore, be thou the more careful, and, if thou canſt ſerve the Saints with a more probable Expoſition, and ſee the Apology in the 45 and 46 pages.

Many are running too and fro, and knowledge is increaſing, Dan. 12. 4. But together therewith, the Lord be pleaſed, for the Lords ſake, to advance the power of godlineſs, zeal for the truth, and the delight of the Saints in Communion with the Father and his Son Jeſus Chriſt, and one with another. Do thou, Reader, ſay Amen beleevingly, with

Thy ſervant for the Lords ſake,

Christopher Feake.



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Imprimatur. Joſeph Caryl.

The Little Hornes Doom and Downfall

Dan. 7. 24, 25, 26, 27. And another, another ſhall riſe after them which ſhall be divers from the firſt, and ſhall ſubdue three Kings. And he ſhall ſpeak great words againſt the moſt high, and think to change Times and Laws, and they ſhall be given into his hand, untill a time, and times, and the dividing of time. But the Judgement ſhall ſit, and they ſhall take away his Dominion, to conſume, and to deſtroy it unto the end. And the Kingdom, and Dominion, and the greatneſse of the Kingdome under the whole heaven, ſhall be given unto the people of the Saints of the moſt High, whoſe Kingdome is an everlaſting Kingdom, and all Dominions ſhall ſerve and obey him.

The Coherence of theſe verſes with the former part of this Chapter being obſerved, the meaning of them will the more clearely appeare, which is briefly thus.

The Prophet Daniel in the firſt yeare of B Belſhazzar, B1v 2 Belshazzar had a Dream, and Viſions, wherin the all-diſpoſer of all things was pleaſed to reveale unto him (not for his ſake only, but for ours alſo) many things which were to come to paſſe in a very long time after: ſome of which things are not yet, but ſhall be fulfilled in their ſeaſon.

The ſum of the Viſion is this: The Prophet ſaw foure great beaſts riſe one after another, being divers one from another; and the firſt was like a Lion, the ſecond like a Beare, the third like a Leopard, and the fourth beaſt was ſuch a Monſter, as he compares it to no beaſt, being unlike any beaſt that could be named; and its ſaid to be exceeding dreadful, and terrible, having ten hornes, and among theſe hornes there came up another little horne, before whom three were pluckt up, and in this horne were eyes like the eyes of a man, and a mouth ſpeaking great things. And at laſt the Prophet in his Viſion ſaw a finall end of all theſe beaſts, and all their Power, and Dominion taken from them, and ſaw the Lord Jeſus Chriſt (there ſtiled, The Son of man) ſet up to be the only Monarch of all the World.

The Prophet having ſeen this Viſion: and it being dark, and myſterious to him, he was troubled, B2r 3 troubled, and deſired to know the truth of it, whereupon the interpretation of the Viſion was given to him, as it is at the 16 verſe, and ſo on. And it was declared to him, that the foure great beaſts, were foure Kings that ſhould ariſe out of the earth; and when the Prophet deſired more particularly to know what the meaning of the fourth beaſt was, which was ſo different from the reſt, and ſo exceeding dreadfull, and what was the meaning of the ten Hornes which were in his Head, and of the other Horne which came up, before whom three fell. It was revealed to him that the fourth beaſt ſhould be the fourth Kingdome upon the earth, which ſhould be different from all Kingdomes, and ſhould devour the whole Earth, and ſhould tread it down, and break it in peeces; and that the ten Hornes ſhould be ten Kings which ſhould ariſe out of it, and that the other Horne which came up, before whom three fell, was another King, which ſhould ariſe after the ten Kings, which ſhould be divers from the firſt, and ſhould ſubdue three Kings, &c.

Now that this Propheſie hath been accompliſhed, exactly, clearly and fully, in the former part of it, viz. in the riſing of the B2 foure B2v 4 foure Univerſall Monarchs, which have acted their parts in the world, ſince the time that the Prophet Daniel ſaw this Viſion;

The firſt being the Babylonian which was then in being.

The ſecond the Perſian which ſucceeded the Babylonian.

The third the Grecian which ſucceeded the Perſian; And

The fourth which was the worſt, the moſt dreadfull, and terrible, and the laſt of the foure, was the Roman which ſucceeded the Grecian.

I ſay, that in theſe foure Monarchs, this Propheſie hath been in that part of it fulfilled, is very cleare, and acknowledged by all that acknowledge any thing.

And moreover, in that ſince the breaking of the great power of the Roman Monarchy, there hath riſen ten Kings out of it, which have been the Hornes, which the beaſt hath made uſe of to puſh the Saints, thoſe Kings being ſubject to the Roman Beaſt, which was firſt Emperiall, and afterward Papal, that Roman Beaſt, whether Emperiall, or Papall, having alwaies had when leaſt the number of ten Kings ſubjected to it, Spain, France, England, Scotland, Ireland, and Denmarke, B3r 5 Denmark, being a part of that number. In this alſo is that part of this Propheſie fulfilled, which ſaies, that the fourth Monarch ſhould have ten Hornes, or ten Kings: and this is very plaine and undeniable, and confeſt by all that have explained this Propheſie.

And thus having obſerved the Coherence, I ſhall by divine aſſiſtance, proceed to explaine the remaining part of this Propheſie, which is contained in theſe foure verſes.

And another ſhall ariſe after them, and he ſhall be divers from the firſt, and he ſhall ſubdue three Kings.

Having obſerved how the former part of of this Propheſie hath been already clearly fulfilled, and that the ten Hornes were ten Kings, belonging to the Roman Monarch; and this part of this verſe telling us that another King ſhould ariſe after the other ten Kings, which ſhould be divers from the reſt, and ſhould ſubdue three Kings. And comparing this with the eighth verſe, to which this verſe hath reference, where Daniel ſaies that he conſidered the ten Hornes, and behold there came up among them another little Horne, before whom there were three of the firſt hornes pluckt up by the roots or before whom three fell, as in the 20 verſe: B3 the B3v 6 The reſult of all will be this, that this King, mentioned in this verſe, is the late King that reigned over England, Scotland and Ireland, and that appeares thus. The King mentioned in this verſe is ſaid to be among the ten horns, or Kings, or to be of them, and have three hornes, or Kings pluckt up by the roots before him, (ver. 8.) or to have three of the ten Kings fall before hee comes up; and this one to ſucceed three, (verſe 20.)

Now this directly was the condition of the late King; he came up in the roome of three of the hornes, and reigned over three of the Kingdoms That Kingdom may be ſaid to bee, and is indeed ſubjected to the Roman Beaſt (the Pope,) when the King or thoſe in authority in the Kingdom gives liberty to Prelates, or to any of the Clergymen (as they are called) to exerciſe any unwarrantable power over the conſciences of Saints; and to binde Saints to worſhip God in that way and method which they preſſcribe, and no other way but ſo, (which God abhors, Eſa. 29. 13. Matth. 15. 9.) Exerciſing Lordſhip over the conſciences of Saints: and this is that for which Rome is called Babylon, becauſe it proved in this reſpect a houſe of bondage to ethe Saints. And thus England Scotland and Ireland, were ſubjected to the Roman Beaſt, the Pope, untill the late Kings power was taken from him: and even ſo was England as well as the other Kingdomes ſubjected to the Beaſt, even in Queen Elizabeths daies; for though ſhee was in many reſpects a vertuous Queen; yet herein ſhee failed, in ſuffering Biſhops to Lord it over the conſciences of Saints, and therein was England one of the hornes, even then as it hath bin ever ſince, untill of late yeers. ſubjected to the Roman Beaſt: and before him three Hornes were pluckt up by the roots: for Elizabeth of England, and This was he that cauſed the combuſtions in Ireland in Queen Elizabeths time, and was wholly overcome at that time. Hugh Baron of Dungannon and Earle of Tir-Oen, whoſe predeceſſors claimed the Kingdome of Ireland; and James of Scotland, were all three fallen: and the late King was he B4r 7 he that came in the roome of theſe three, and entirely poſſeſſed the Kingdomes of all three. So that this part of this Propheſie is exactly fulfilled in that King, and not in any other of the Kings; nor in any other perſon can theſe things be ſaid to be ſo exactly fulfilled as in him. So that if the Spirit of God here had no further deſcribed this little horne, it would have been evident that this Propheſie had been fulfilled in this King; theſe three Kingdomes being thus ſubjected to one King or Prince, that formerly were governed by three; before whom three were plucked up, &c. But it is made more apparent, that B4 that B4v 8 this Propheſie was fulfilled in him, by that further deſcription, which the Spirit of God in this Scripture gives, of the diſpoſitions, actions and end, or death of this King; which we have as it followes.

Verſ. 25. And hee ſhall ſpeak great words againſt the moſt High, and ſhall wear out the Saints of the moſt High, &c.

Our Lord and Saviour Jeſus Chriſt, John 15. tels his Diſciples, that whoſoever deſpiſed them, deſpiſed him, and whoſoever deſpiſed him, deſpiſed him that ſent him: Whereby its clear, that that perſon that ſpeaks great words againſt the Saints of the moſt High, doth therein ſpeak great words againſt the moſt High. That this King did ſpeak great words againſt the Saints of the moſt High; threatning the ruine and deſtruction of all Puritans, and Roundheads as hee termed the ſaints of God, is ſo well known, as there needs nothing to be further ſpoken to make it appear; nor need I mention the the perſons which long before the wars, which meerely for their being ſervants of God, were perſecuted, impriſoned, fined, bani- B5r 9 baniſhed, and otherwiſe threatned: and as he ſpake great words againſt the moſt High in his ſaints; ſo hee ſpake great words againſt the Lawes and Ordinances of God, prohibiting of them, requiring godly and faithfull Miniſters to refrain from the worſhipping of God, from publike praying, and preaching the Word of God, upon the firſt day of the Week: Whereas many a poor ſoul might have been converted to, and confirmed int the waies of God in thoſe ordinances; but hee conſtrained (as it were) the people of the Kingdom to a prophane & looſe life, to diſhonour God, by inviting and requiring of them to practice prophane and wicked ſports upon that day, which was appointed for a holy worſhipping of God: Whereas many poore ſoules needed rather to have been encouraged, and call’d upon to have more frequently attended upon the Ordinances of God, for they periſhed for want of knowledge. And as he thus ſpake great words againſt the ordinances of the moſt High, ſo he nouriſhed and ſupported many wicked and abominable Prieſts, (when many holy and faithfull Miniſters of Chriſt were rejected) who did moſt profanely abuſe the Scriptures, and deſpiſe the B5v 10 the very ſpirit of God, and that publikely; of which ſort there were many among thoſe Centuries of ſcandalous Miniſters, that were in the beginning of this Parliament ſequeſtred for their delinquencies.

Thus in that this King ſpake great words againſt the ſaints, and ordinances, and ſpirit of God, and had pleaſure in ſuch as ſo did; he therein did as here is ſaid of him, ſpeake great words againſt the moſt high.

And ſhall wear out the Saints of the moſt High.

Was it not long before the ſitting of this Parliament given out by this King, that hee would not leave untill hee had left no more Puritans in England, then there were Proteſtants in Rome? and is it not generally known what meanes and waies were uſed to wear them out, and to make them weary of living in the Kingdom? inſomuch as many godly and faithfull people being weary of the impoſitions upon their conſciences, of thoſe things which were evill, and the prohibitions of them, from that which was good, (as their meetings to call upon the name of the Lord, and to confer one with another of the things of God, and the repetitions of Sermons,) did being thus wearied,ed, B6r 11 ed, leave their native Kingdom, though in all outward reſpects to their great diſadvantage; and thoſe that remained how did they groan under their burthens, and complain to heaven day and night, againſt the inſufferable and wearying proceedings of that unworthy King? Thus did hee wear out the Saints of the moſt high.

And ſhall think to change times and lawes, and they ſhall be given into his hand untill, &c.

Therein alſo, he is more exactly characterized and deſcribed: for it is well known, that hee did think, and intend to change times, and lawes, he thought to have made ſad times for all circumſpect and holy Chriſtians, whom he called Puritans; and times of joy, and rejoycing for all popiſh and prophane perſons. And hee thought to have changed thoſe Lawes, which had been by preceeding Princes made for the priviledges of the people, in civil, and ſpirituall reſpects; and to have impoſed lawes deſtructive to the peoples freedom and liberty, and to have ruled all by his own will, and made the people ſlaves thereunto.

And they ſhall bee given into his hand untill, &c.

As B6v 12

As hee thought to change Lawes, and times, ſo he did; they were given into his hand for a while, he had times and lawes in his hand to change them at his pleaſure, and he thought to have done ſo alwaies: And to this end, conſulted with wicked Biſhops, Popiſh Lords, and profane Judges; and to this end alſo he raiſed Armies, firſt againſt the Scots, and afterward againſt all well-affected people in Ireland, and alſo in England. Thus this Horn that came up in the room of three, did in all things anſwer this deſcription of him, which is given in theſe 24 and 25 verſes, and hee comes in no tlittle ſhort of it.

There is but one thing more ſpoken of him in this Chapter, whereby he is any further deſcribed then as in theſe three verſes; and that is in the 21 verſe, which I will here take in before I proceed to what followes: It is in theſe words.

And I beheld and the ſame horne made war with the Saints, and prevailed againſt them untill, &c.

And herein alſo did this Horne or King, moſt exactly act according to this which the Spirit of God by Daniel, ſo long ſince predeclared of him: For he did make War againſtgainſt B7r 13 gainſt the Saints, and that in ſuch a manner, as no King, Prince, or Potentate ever yet did: For no Hiſtory can declare, nor in any age, or time can it be ſaid, that ever armies were raiſed more properly to fight againſt, and to make war with the Saints, as being Saints, then theſe late Armies raiſed by him, and by authority from him have been. Many combuſtions have been in the World, and many wars in this and ſeverall other Kingdoms; but was ever the quarrell ſo exactly againſt the Saints, and ſaintſhip in any War as in this? For it was againſt Saints in a more eſpeciall manner that this horn made War, and they under the notions of Puritans, Roundheads, and Sectaries: So that where ever his Armies came, their greateſt hatred and malice was againſt ſuch as they ſo termed. And in Ireland, all ſuch as had but the name of Proteſtants, were moſt cruelly and barbarouſly dealt withall, that they might be ſure to cut off all Puritans, as the moſt reall Saints were then termed: Thus he made War with the Saints.

And I beheld, and the ſame Horne made war with the Saints, and prevailed againſt them untill, &c.

As it is true of him that he made war with the B7v 14 the Saints; ſo it is true alſo that he prevailed againſt them for a time: ſo that many faithfull Saints, whoſe memories are ſtill precious among thoſe that remaine, loſt their lives in that War, and he continued for a time, mightily prevailing againſt them, both in Ireland, and alſo in England, and had once got ſuch ſtrength, both in Garriſons, and in the Field, when Oxford, Briſtol, Exeter, and almoſt all conſiderable places in this Kingdome, both Weſt, and North were in his hand: I ſay, he had then got ſuch ſtrength, as it was neere to be, (if it were not) put to the vote in Parliament, whether all ſhould be delivered to his mercy or not; (whereby it appeares that he had prevailed far.) Thus in all the particulars already mentioned, was this Propheſie fulfilled in him. But to proceed.

And they ſhall be given into his hand, untill a time, and times, and the dividing of time.

This expreſſion of a time, and times, and the dividing of time, is in it ſelfe a riddle hard to be underſtood; but it is the more eaſie to unfold, becauſe it is againe uſed in the New Teſtament, in another Propheſie of the ſame ten Horned Beaſt, that is here ſpoken B8r 15 ſpoken of in this Chapter: for there this expreſſion, which is here in Daniel ſo hard to be underſtood, is more plainely explained. It is in the twelfth Chapter of the Revelation, at the fourteenth verſe, where it is ſaid, That the woman fled into the Wilderneſs from the perſecution of the Dragon, where ſhe was nouriſhed for a time, times, and halfe a time; and in the ſixth verſe of that Chapter where there is another mention of the womans flying into the Wilderneſs, where ſhe was to be fed or nouriſhed; it is ſaid to be for a thouſand two hundred, and ſixty daies. Now what the meaning of theſe two expreſſions, which are uſed to expreſs one and the ſame time, is, doth more clearely appeare in the 11 and 13 Chapters of that Propheſie. In the 11 Chapter at the 13 verſe, it is ſaid, That the holy City, (that is the Church and people of God;) ſhould be trodden under foot of the Gentiles, forty and two months; and at the 3 verſe, that the witneſſes ſhould prophecy in ſackcloath, a thouſand two hundred and and ſixty daies; which is one and the ſame period of time with that in the 12 Chapter: for a thouſand two hundred and ſixty daies, accounting 30 dayes to a moneth, is juſt 42 Moneths, and fourty two Moneths, accountinging B8v 1916 ing twelve months to the yeare, is three years and a halfe, ſo that theſe three,

  • 1 A time, times, and half a time.
  • 2 Forty two Moneths.
  • 3 A thouſand two hundred and ſixty daies

Theſe three are but various expreſſions of one and the ſame thing.

Now in the 13 Chapter, at the 5 verſe, there is againe mention made of this one thouſand two hundred and ſixty daies, for there it is ſaid, that the beaſt that had ten Hornes, that was to perſecute the Saints, was to continue a thouſand two hundred and ſixty daies, that is, ſo long as in the 11, and 12 Chapters the Church was ſaid to be given up to the Gentiles, and to be perſecuted and trodden under foot. Now by this one thouſand two hundred and ſixty daies, is to be underſtood ſo many yeares, Ezek. 4. 5 6 Dan.12. 11, 12. as it is uſuall in the Prophets to put a day for a yeare. So that when the one thouſand two hundred and ſixty yeares, in which the Romiſh beaſt, (of whom that Propheſie ſpeakes) was to continue prevailing againſt the Saints, did expire, then the One thouſand two hundred and ſixty yeares. Or, Forty C1r 17 Fourty two moneths, or Time, times, and half a time: (For ſo it is variouſly expreſt) of the Saints ſuffering perſecution, did expire alſo.

So that this then is the meaning of this expreſſion in Daniel; And they ſhall be given into his hand, untill a time, and times, and the dividing of times.

That is, they ſhall be given into his hand, untill the end of the one thouſand two hundred and ſixty yeers, in which the Romiſh Beaſt was to be permitted to perſecute the Church or Saints of God, and to overcome them, and tread them under foot.

So that, ſo long, this horne was to go on ſpeaking great words againſt the moſt High, and wearying out the Saints; and indeavouring to change times and lawes, and to have them given into his hand, even untill that time was to be expired.

Now that this one thouſand two hundred and ſixty yeers, in which the Romiſh Beaſt was to be permitted to perſecute the Church, and to tread it under foot, is very neer come to a period: Is As Brightman, and Cotton, and Archer, and others. the concurent judgement of all the learned, and godlyC ly C1v 18 ly men that have written, and publiſht any thing of it: and alſo the judgement of many private, faithfull, and precious Chriſtians in theſe times.

But that it is not onely very near, but is already See the Reſurrection the witneſſes, publiſhed in 16481648. fully expired, I have already in another Treatiſe, upon another ſubject, cleerly declared: there laying down my grounds for it, to which I ſhall now only adde this ground, which this Scripture in hand preſents, which is this.

The Holy Ghoſt here declares, that this horn ſhould continue, untill a time, times, and the dividing of time; ſo that when this Kings power of wearing out the Saints, and changing times, and lawes, and making war againſt the Saints is taken away: then is the time, times, and half a time, or fourty two moneths, or one thouſand two hundred and ſixty daies come to a period. For he was to continue untill then.

But this Kings power to wear out the Saints, and to change lawes, and times, and to make war againſt the Saints is taken away . Therefore the time, times, and dividing of time, or one thouſand two hundred and ſixty yeeres is come to a period.

Object. C2r 19

Object. But it may bee objected, that though this Kings power be taken away; yet the Pope, the Beaſt, remains, and the reſt of the horns remain; how then is the one thouſand two hundred and ſixty yeeres of the continuance of the Beaſt expired?

I anſwer, that this period of time is expired, is clear from the former ground; For the Holy Ghoſt ſpeaketh expſteſly, that this horn ſhould continue untill a time, times, and the dividing of time: which is to bee underſtood (as is evident in the Revelation) of that period of time, of one thouſand two hundred and ſixty yeeres there mentioned: and in as much as it is ſaid thuat the horne muſt continue untill then; The meaning muſt needs be untill that time is expired, otherwiſe there can bee no ſenſe in it: For if the horn ſhould continue but untill one thouſand two hundred and twenty, or one thouſand two hundred and thirty, or any other term of time, that comes ſhort of this one thouſand two hundred and ſixty yeeres; then it could not be ſaid to continue, and to have power given into his hand, to changechange lawes and make War, &c. Untill a time, times, and the dividing of time, or one thouſand two hundred and ſixty yeeres, for one C2 thou- C2v 20 thouſand two hundred and twenty, or thirty, is not one thouſand two hundred and ſixty.

But ſince it is ſaid that the horn ſhould have power to change lawes, and make War, &c. uuntill one thouſand two hundred and ſixty yeeres, or a time, times, and the dividing of time; it muſt neceſſarily follow, that when that power was taken from the horn, that then the one thouſand two hundred and ſixty yeers, or time, times, and dividing of times, was come to an end.

But more particularly, to anſwer the objection: Whereas it was objected that the Beaſt, and ſome of his hornes do ſtill remain undeſtroyed, and therefore it is queſtioned how the one thouſand two hundred and ſixty yeeres can be to bee ſaid to come to a period?

I anſwer that it may very well bee, that the one thouſand two hundred and ſixty yeeres are expired, though the Beaſt and ſome of his hornes do yet remain; For the Holy Ghoſt ſaies not that the continuance of the Beaſt ſhould bee but fourty two moneths, or one thouſand two hundred and ſixty yeeres; but ſaies this, that the Beaſt ſhould no longer make War againſt the Saints, C3r 21 Saints, ſo as to overcome them, and ſhould no longer tread the holy City under foot; for ſo the Text runs, Rev. 11. 2. And the holy City ſhall they tread under foot fourty and two moneths; and Rev. 13. 5. Where (ſpeaking of the Beaſt) the Holy Ghoſt ſaies thus of him: And there was given to him a mouth ſpeaking great things, and blasphemies, and power was given to him to make war fourty and two moneths, even to make war with the Saints, and to overcome them, ver. 7.

So that the fourty and two moneths are then expired, when the holy City can be no no longer ſaid to be trodden under foot; and when the Beaſt doth no longer overcome, in his making War with the Saints; but they overcome him, as hee hath overcome them.

And now if it do appear that it is already ſo come to paſſe, that God hath lifted up the heads of his people, and that they are no longer And this no man can or durſt deny, but the man that wilfully ſhuts his eyes againſt the truth of it. trodden under-foot, nor overcome by the Beaſt nor his adherents, but that they overcome the Beaſt, in all thoſe that defend his quarrell. Then certainly, theſe fourty and two moneths are already expired, although the C3 Beaſt C3v 22 Beaſt and ſome of the hornes are not yet fully overcome.

But now it doth appeare, and is evident to the eyes of all the Chriſtians all the world over, who have had their eyes upon the late wonderfull and ſtrange paſſages of providence in England, that God hath lifted up the heads of his Saints, and his Church, thoſe whom the beaſt, and his adherents the Popiſh, and prophane party in England, Scotland, and Ireland moſt oppoſed, and hated, even ſuch as were moſt faithfull, and moſt circumſpect in their way, and who moſt deſired to worſhip God in his Ordinances in their purity, ſuch as they tearmed Roundheads, Puritans, Independents, Preſbyterians, Anabaptiſts, Sectaries, Preciſians, and what not? Theſe the Pope made war againſt, and thought to have alwaies trodden under foot; But God hath owned them, and heard their prayers, and delivered them from the perſecution of the Beaſt, and given to them power to overcome and bring down the Beaſt, ſo that for this ſixe yeares time, they have never been overcome in any battle, but ever ſince, they have wonderfully overcome the beaſt, and his adherents, both in England, Scotland, and Irelandland, C4r 23 land, to the admiration of all that heare of it: And this they have done, whither their outward ſtrength were little or much, and ever ſince have they enjoyed freedome, and liberty to worſhip God, according to the rules of the Goſpell without oppoſition, or moleſtation, whereby it is (I ſay) evident, that that limited time, even that forty two moneths of the Saints ſuffereing perſecution, and being trodden under foot is expired; although the beaſt and ſome of the other Hornes do yet remaine; ſo that henceforth the Saints ſhall be overcommers, untill great Babylon be ruined. So much for anſwer to that Objection, and for the Expoſition of the 24 and 25 verſes.

Only here remember, that the only Argument which we have in this place to prove that the 1260 yeares of the Saints ſuffering perſecution under the beaſt (which is alſo expreſt by a time, times, and dividing of time) is now expired, is this: Becauſe the little Horne is deſtroyed, which the Spirit of God in this Propheſie ſaid ſhould continue untill then. And that now we ſee it made good that the Saints bow down their backs to the beaſt no longer, but are enlarged, and delivered, and begin to reward her as ſhe C4 hath C4v 24 hath done unto them. I proceed.

Verſe 26. But the Judgement ſahll ſit, and they ſhall take away his Dominion, to conſume, and to deſtroy itunto the end.

There being in the preceding verſes a declaration of the horrible things which this Horne ſhould do againſt the Saints, as to change Times and Laws, and to weare out the Saints, and to make war againſt them: In this verſe we have a comforting and refreſhing word for thoſe wearied, and perſecuted ones, that were ſo greatly afflicted, and that is brought in with this word, But, a word uſuall in all caſes, as when any thing is bad, or ſad, its uſually declared to be ſo and ſo, But, we uſe to ſay, this or that mitigates it, or this or that is a comfort againſt it: So here, God having appointed a time for his people to ſuffer in, tels them, that ſo and ſo it ſhall be, that this little Horne ſhall make war againſt them, &c. But for their comfort againſt that affliction, he tels them that the judgement ſhall ſit, and ſhall take away his Dominion, to conſume and to deſtroy it unto the end.

That C5r 25

That which is firſt to be done in the expoſitions of this verſe, is to explaine what is meant by the ſitting of the judgement, which both with plaineneſſe and brevity I ſhall endeavour to do.

To this end, I ſhall compare all the paſſages in this Chapter which have relation to it, together with this verſe: leſt being not compared with each other they be miſtaken.

The firſt is in the 9. 10, 11. verſes of this Chapter, where Daniel ſpeaking briefly of this Viſion, and the manner how he ſaw it; before the more cleare interpretation was given to him, he ſpeakes of this Judgement thus: That the Ancient of daies came, whoſe garment was white as ſnow, &c. and the judgment was ſet; And further he ſaies, that the Judgement being ſet, that then becauſe of the voice of the great words which the Horne ſpake the beaſt was ſlaine, and his body deſtroyed, &c.

Againe, in the 21, 22. verſes, where Daniel deſires further to know the meaning of what he ſaw before, he ſpeakes thus of it. I beheld, and the ſame Horne made war with the Saints, and prevailed againſt them untill the Ancient of daies came, and judgement was C5v 26 was given unto the Saints of the moſt High, and the time came that the Saints poſſeſſed the Kingdome.

And in the 26 verſe after it had been ſaid that the Horne ſhould do ſo and ſo, as in the two former verſes, its here ſaid, that the judgement ſhould ſit, and ſhould take away his Dominion, to conſume, and to deſtroy it unto the end.

Now theſe paſſages being compared together, the reſult of them all will be clearely thus.

Firſt, That becauſe this little Horne ſhould ſpeake great words againſt the moſt High, and think to change Times, and Laws, and weare out the Saints of the moſt High, and make war againſt them, that therefore the moſt high ſhould appeare for to own and deliver his own people.

And ſecondly, that a certaine number of Saints ſhould be convened together, and have a ſpirit of Judgement by the moſt High given unto them, and power and authority whereby they ſhould take away the Dominion of this Horne, to conſume, and to deſtroy it unto the end.

This in briefe is the ſenſe of theſe verſes, which I ſhall more fully illuſtrate thus.

I C6r 27

I ſay firſt that becauſe this little horne ſhould ſpeake great words, &c. That therefore the moſt high ſhould appear for to own, and deliver his own people. Now by this appearing of the moſt high is meant, First his appearing in Secondly his appearing for his people.

Firſt I ſay that by the appearing, or comming of the moſt High, ſpoken of in this Chapter, is meant his appearing in, and among his people, and this ſhall by and by be made evident: for though at the firſt view of the 9, 10, 11. verſes, it might ſeem to bee a deſcription of that viſible, and glorious appearance of the moſt high at the great day of Judgement: For thus it runs, I beheld till the Thrones were caſt down, and the Ancient of daies did ſet, whoſe garment was white as ſnow, and the fair of his head like the pure wool, his Throne like the fiery flame, and his wheels as burning fire, a fiery ſtream iſſued and came forth from before him, thouſand thouſands miniſtred unto him, and then thouſand times ten thouſand ſtood before him: the Judgement was ſet, and the bookes were opened.ned. C6v 28 ned. I beheld then becauſe of the voice of the great words which the horne ſpake; I beheld even till the Beaſt was ſlain, and his body deſtroyed, and given to the burning flame: as concerning the reſt of the Beaſts, they had their Dominion taken away, yet their lives were prolonged for a ſeaſon, and time. I ſay though at the firſt view of theſe words, they ſeem to be a deſcription of the laſt and great day of Judgement, mentioned Rev. 20. 11, 12, 13, 14, 15. Yet in obſerving the laſt of theſe verſes, (viz. ver. 12) it will cleerly appear, that this is not, nor cannot bee the meaning of the Spirit of God in this place, for there it is ſaid, that though by this appearance of God, the Beaſt or little Horne was ſlain, and his body deſtroyed, becauſe of the voice of the great words which the little Horne ſpake; that yet, the reſt of the Beaſts (of the hornes) had their lives prolonged for a little ſeaſon: Which could not have been, if that had been the generall day of Judgement; and this is undeniable.

But now that this glorious appearance of the moſt High, (in garments as white as ſnow, and hair of his head as pure That is in pure and unſpotted righteouſneſs. Wool, upon a Throne like the fiery flame, and wheeles as C7r 29 as burning fire, with a That is impartiall and zealous juſtice. fiery ſtream iſſuing before him, and thouſand thouſands miniſtring unto him, &c.) is his appearing in and among his Saints, is very clear, by obſerving theſe paſſages; ver. 10. its ſaid, the Judgement was ſet, and the Books were opened; and ver. 11. that the Beaſt becauſe of the voice of his great words, was adjudged to be ſlain, and was ſlaine. Now the 22 verſe explaines the meaning of the judgement here ſpoken of; and ſaies expreſly, that Judgement was given to the Saints of the moſt high: So that this appearing of the moſt high, is his appearing in, and among his people; in giving a ſpirit of judgement, and righteouſneſſe unto them, whereby they ſhall act ſo purely, and righteouſly, and withall ſo juſtly, and impartially; as that thoſe actions of theirs in themſelves, ſhall bee as white as ſnow, as pure wooll; and withall to the enemies of Chriſt, as fiery flames, and burning fire. This is the appearance of God in his people; ſo that when the judgement was ſet, and the books were opened, that is, all the horrid cruelties, and cruell curſed practiſes of the Beaſt were declared; that then, not unjuſtly or without juſt cauſe, but (ſaies C7v 30 (ſaies the Spirit of God) becauſe of the voice of the great words which the horne ſpake, the Beaſt was ſlaine, and his body deſtroyed. Thus God appeares in his Saints, Judgement was given to the Saints of the moſt high, and the Judgement ſhall ſit, and they (that is, a company of Saints) they ſhall take away his Dominion, to conſume and deſtroy it unto the end. So that, God giving judgement to his ſaints, he brings to paſſe the great deſignes he hath in the world by them, as his inſtruments: ſo that he does it, and they do it; and they muſt doe it, and are alwaies ready, and ſhall be ſo: For he hath thouſand thouſands miniſtring unto him; and ten thouſand times ten thouſand ſtanding before him, ready to execute his will, and do his pleaſure.

But ſecondly, as by this appearance of God is to be underſtood his appearance in his people; ſo it is alſo to be underſtood of his appearing for his people, viz. in manifeſting, evidently manifeſting his power, and wiſdome, and faithfulneſſe, in delivering of them from the tyranny, fury, and cruelty of their oppreſſors, and owning of them for his own people: So that though the Beaſt ſeemed to be, and was very potent, and very great, and ſpake great words, and thought not C8r 31 not onely to wear out, but utterly to root out the Saints, in his making War againſt them: Yet God ſo appears for their help, and their deliverance, as he gives them to overcome him, and his complices, that thought to overcome them: And in this worke hee hath thouſand thouſands miniſtring unto him, and ten thouſand times ten thouſand ſtanding before him: hee hath all his Saints, all men elſe, and all his holy Angels at his beck, to execute his will, and doe his pleaſure; And as once the ſtars in their courſes fought againſt Siſera; ſo God in doing this great work for his Saints deliverance, and making way for the ſetting up of the Kingdom of his beloved Sonne, hath multitudes, multitudes, both of Celeſtiall, and terreſtiall creatures to attend him. And certainly ſuch great things could never have been done, if the Ancient of daies had not moſt gloriouſly, and wonderfully apppeared, for the help and ſupport of his people. How could they which are ſo few in number, and in the eies of the world deſpiſed, and deſpicable creatures, have carried on that work ſo effectually, as to have cut off the late King; though it was verily beleeved, and it is very probable, there was at that very time, twentyty C8v 32 ty to one in this Nation of England, that were againſt it; had not the Lord aſſiſted them with thouſands of Angels, and evidently manifeſted himſelfe to bee with them?

Thus it is evident, that by the appearing of the Ancient of daies, mentioned in this Chapter, is meant his appearing in his people, in that ſpirit of judgement, and juſtice that he gives unto them; and his appearing for his people, to own and defend, and deliver them; and to lay their enemies in the duſt, while hee raiſes them up, and makes them ſit in high places.

Secondly, whereas I ſaid that this poſition was likewiſe the ſenſe of this verſe, together with thoſe other verſes which I compared with it; viz. That a certain number of Saints ſhould be convened together, and have a ſpirit of judgement given unto them by the moſt High; together with power and authority, whereby they ſhould take away the dominion of the little horn, to conſume and to deſtroy it unto the end.

I ſhall illuſtrate that, thus:

In the 10 verſe its ſaid, that thouſands thouſands miniſtred unto the Ancient of daies, and ten thouſand times ten thouſand ſtood D1r 33 ſtood before him, the judgement was ſet, and the bookes were opened: and becauſe of the voice of the great words which the Horn ſpake the Beaſt was ſlaine. Here it is evident that the beaſt or horne was ſlaine by ſome that did ſit in judgement, before whom the books of his evill deeds were opened, becauſe of which his evill deeds and ſayings, he was adjudged to be ſlaine. And at the 22 verſe it is plainly declared who they were that did ſit in judgement: That they were not Angels, but Saints; the Saints of the moſt High: for there its ſaid, that the horne made war with the Saints, and prevailed againſt them untill the Ancient of daies came, and judgement was given to the Saints of the moſt high, and then was his power taken off, for then the time came that the Saints poſſeſſed the Kingdome. And that thoſe Saints that have judgement given to them, and that are ſaid to ſit in judgement; that they are the inſtruments by whom the beaſt was to be judged, and ſlaine, is further cleare in this 26 verſe, where (it having been declared in the former verſe, how evilly the horne ſhould deale with the Saints) its ſaid, But the judgement ſhall ſit, and They ſhall take away his Dominion, to, conſume, and to deſtroy it unto the end.

D Thus D1v 34

Thus it is alſo evidently the ſenſe of theſe verſes compared together, that by the judgment ſitting is meant, a certaine number of Saints, that by the wiſdome, providence, and power of the moſt High, were convened together, and inveſted with power and authority, and a Spirit of Judgement for this end, to judge this little Horne, and do juſtice upon him, and to take away his Dominion, to conſume, and to deſtroy it unto the end.

And this need not ſeem ſtrange, that the Saints ſhould thus ſit in judgement, and do ſuch things as theſe, for do ye not know, ſaies the Apoſtle, 1 Cor. 6. 2. that the Saints ſhall judge the World? And (verſe 3.) Know ye not (ſaies he) that we ſhall judge Angels? This being a known truth, it is no wonder among thoſe that know truth, that God ſhould put ſuch power and authority, and ſuch a ſpirit of judgement upon Saints, whereby they ſhould be enabled to do theſe things.

And to this purpoſe that paſſage of the Pſalmiſt is alſo very conſiderable, Pſa. 149. 4, 5, 6, 7, 8. The Lord taketh pleaſure in his people, he will beautifie the meek with ſalvation. Let the Saints be joyfull in glory, let them ſing aloud upon their beds: Let the high praiſes of God be in their mouths, and a two- edged D2r 35 edged ſword in their hands, to execute vengeance upon the heathen, and puniſhment upon the people, to bind their Kings with chaines, and their Nobles with ſetters of Iron, to execute upon them the judgement written, this honour have all his Saints; praiſe yee the Lord.

Now I ſay, ſince it is certaine that the Saints ſhall one day judge not only the world, but the wicked Angels, the Devils alſo, and it being moſt certain that this Propheſie of the Pſalmiſt, wherein he ſpeaks of a time when God will beautifie the meek of the earth with ſalvation, and put his high praiſes in their mouths, and a two edged ſword into their hands to execute vengeance upon the heathen, and puniſhment upon the people, to bind their Kings and Nobles in Chaines and Fetters of iron, and to execute upon them the judgement written: Marke it, the judgement written; theſe things being ſo, it is no wonder that this written judgement ſhould be thus executed upon this horne or King.

Thus it is cleare that a company of Saints convened together by the wiſe providence of the moſt high, and inveſted with power and authority, and a ſpirit of judgement, D2 were D2v 36 to do this work upon the horne. And what particularly they are, is by providence now made very conſpicuous, (the things that are here ſpoken of, being now in a great meaſure accompliſhed: for all propheſies are beſt underſtood in the fulfilling of them,) Namely, that they are thoſe precious and gracious ones, that by the wiſe and gracious diſpoſall of the moſt high have been called to ſit in Parliament, and the high Court of Juſtice which they erected, who have had a ſpirit of wiſdome, of judgement, and faithfulneſſe put upon them, whereby they have acted faithfully and zealouſly for the glory of God, and the peace and welfare of all their brethren. I ſay, it is the Parliament, and thoſe imployed by their Authority, who have hazarded all that was deare unto them, rather than to ſuffer the free people of this Kingdome, and amongſt them the Saints and people of God, to be betrayed or given up to the power of thoſe that would have ruled tyranically and cruelly over them.

But here let me not be underſtood, as though I hereby aſſerted, that every individuall perſon, that hath been, or is in Parlia ment, is a Saint, becauſe I ſay, that by the judgement ſitting, here ſpoken of, it meant a com- D3r 37 company of Saints, that by the wiſdome and goodneſſe of the moſt high were convened together, and have a ſpirit of judgement given to them: and that the Parliament are this company of Saints, who have had this ſpirit of Judgement, and have acted faithfully, &c. But this I affirme, that thoſe Saints that have been, and are in Parliament, and have been, and are imployed in counſels, and otherwiſe by their Authority, are the judgement here ſpoken of. Now that there have been, and are among theſe a choice and precious company of Gods deare Saints, there is none that truly knowes what it is to be a Saint, will or can deny. And theſe are they that chiefly and principally have carried on theſe great and glorious deſignes that have been ſo acceptable to God and to his Saints, (though it may be they have been many times, if not alwaies, leſſe in number than thoſe others that have been among them, that have not been reall Saints) and it is they to whom God hath afforded his preſence in their counſels and undertakings, and they whom God hath bleſſed, and whom none can curſe, and the reſt have fared the better for their ſakes, they ſitting in Parliament held all together from being brokenD3 ken D3v 38 ken in peeces, even from the beginning of their ſitting: and admirable is that goodneſs and wiſdome of God, that knew what his own determinations concerning them were, that ſo brought it to paſſe, as to cauſe the late King, (ſo contrary to his own intentions, and his own ends and purpoſes) to paſſe an act for the continuation of this Parliament; ſo as though he would, yet he had not that power which once he had to diſſolve this Parliament as he had done all others at his own pleaſure. But this Parliament muſt not, this Parliament could not poſſibly be diſſolved by him: for God had reſerved this Parliament for further worke.

Now it was not poſſible for the adverſe party by all theit ſtruglings to diſſolve it, for the judgement muſt ſit.

But the judgement ſhall ſit, and they ſhall take away his Dominion, to conſume, and to deſtroy it unto the end.

In theſe words, (having ſeen what is meant by the Judgement) here is now to be declared what the work was which they had to do, and the manner in which it was to be done,

The worke which they had to do is expreſt in theſe words: And they ſhall take away D4r 39 away his Dominion. And the manner of doing it, in theſe words: To conſume, and to deſtroy it unto the end.

Their work then was to take away the Dominion of that little Horne that ſpake great words againſt the moſt high, and made war againſt the Saints: that whereas he had had Dominion, and great power, and authority, whereby he perſecuted, and grieved, and afflicted the Saints, and endeavoured to weare them out. This Judgement being ſet, this Parliament being aſſembled, they were to take away his Dominion, even his authority, and power of ruling, and governing according to his own will: yea all his ſtrength of Armes, and Ammunition: of Forts, and Caſtles, and places of ſtrength, his Crown, Throne, and ſeat of Honour; all and whatſoever appertaines to his Dominion: Thats the worke they were to do.

Now the manner in which they were to doe it, was to conſume and to deſtroy it unto the end. I ſay to conſume it, it was not to be done by them in a ſhort time, not at an inſtant; but they were to bee long in doing of it, and to doe it by degrees; for ſo the word conſume implyeth: for when a thing D4 is D4v 40 is ſaid to conſume, that thing is waſted away by degrees, and in continuance of time it comes to nothing: So this dominion, and greatneſſe, and power, and authority, and ſtrength, which this horn had, was to conſume away by little and little, and in the end wholly to be deſtroyed. And thus exactly it came to paſſe.

When the Parliament firſt began to oppoſe the late King, he had great power, and ſtrength, and authority, whereby hee made war, and prevailed for a while; but at laſt by degrees, and as it were inſenſibly, they prevail’d againſt him, and began to take away his ſtrength, and power and greatneſſe from him: ſo that by degrees, he loſt City after City, and Towne after Towne, and County after County, untill he came to have dominion over none at all; but his dominion was wholly taken away, and conſumed and deſtroyed unto the end. And as here his dominion was ſaid to be conſumed, and deſtroyed: ſo in the 11 verſe the beaſt, or the horne, or King himſelfe, was ſaid to be ſlaine, and his body deſtroyed: ſo it came to paſſe that his blood was alſo juſtly required at his hands, having cauſed ſo much innocent blood to bee ſhed, both of old men, young D5r 41 young men and babes in France, England, Scotland, and Ireland. God ſuffered not ſuch a man to die in his bed, but as he was a man of blood, ſo gave hee him blood to drink. For as the Parliament, God having given him up into their hands, took away his dominion; ſo they alſo did juſtice upon his perſon; and executed upon him The Judgement Written. For ſo it was written, verſe 11; that he ſhould be ſlain, and his body deſtroyed and given to the burning flame of juſtice.

And thus this part of this prophecie being thus opened and explained: It is made evident that the late King of theſe three Nations, that is by ſome called the None-ſuch Charles, for his deſperate impiety and hypocriſie, was long ago Propheſied of as well as (he that was by him ſtiled) his holy Father the Pope; to whom hee was as firm a ſon, as any King ever was; though he played the greateſt hypocrite in profeſſing the contrary, as ever any King did.

I ſay it is evident, that the late King was long ago propheſied of, as well as the Pope; and that as the Pope was fore-propheſied of, as being the beaſt that ſhould be deſperately wicked and maliciouſly cruell againſt the D5v 42 the Saints. So is this King fore propheſied of, as being of the ten homes of the beaſt, and more ſtout then his fellows: as exceeding them for wretched wicked dealing with the Saints and cruelty to them.

Whereby the proceedings of the Parliament with and againſt him, is cleared from having the leaſt ſtain or ſpot of injuſtice or unrighteouſneſſe in it, which ſome would faſten upon them.

For it is here evident, that as the afflicted condition of the Church for twelve hundred yeeres and more under the Pope, was long ago propheſied of; ſo this Parliament which were to be the inſtruments of the Churches deliverance in their meaſure, were alſo long ago propheſied of: In which propheſie, it was ſo long ago declared, that to them judgment ſhould be given, and that they ſhould do juſtice upon that wicked King; take away his Dominion, and deſtroy him unto the end: And what the iſſue of all this will be, is diſcovered in the following verſe; but of that in its place.

But now it may bee ſome may ſlight this interpretation, ſaying that it is not to be regarded; ſeeing ſeverall have given ſeverall Interpretations of Scriptures, and moſt of them D6r 43 them have been beſides the truth; and ſo may this will they ſay,

But to thoſe, I have but this to ſay; firſt, that upon this account they may continually ſleight all that ſhall bee ſaid in opening the Scriptures, though it be never ſo conſonant unto the Truth and minde of the Spirit of God, the Author of the Scriptures: And ſo God (with ſuch ſleight ſpirits) will not have the glory of his pre-decreeing of the things he will have to come to paſſe many hundred yeeres after; and of his exact bringing things to paſſe according to the counſels of his own will ſo many hundred yeeres before reſolved upon.

And ſecondly, they in ſo doing, doe give leſſe honour to God then the heathens did to their Deviliſh Oracles; which would pretend to foreſhew things to come: and leſſe then they doe to Aſtronomers, who from the ſtars do pretend to foretell things: whereas God oftentimes fruſtrateth the tokens of thoſe lyars, and maketh thoſe diviners mad, (Iſa. 44. 25.) and they cannot foreſhew any thing infallibly; (though poſſibly from the ſtars, they may give ſome uncertain hints of things) but it is that which is proper to God alone, infallibly to fore-tell things D6v 44 things to come. (As appeares, Iſa, 48. 3, 4, 5. and Iſa, 46. 9, 10.) and which hee doth from time to time do by his ſervants the Prophets; and therefore what they have declared from God, hath been done for our obſervation; Rom. 15. 4 Pſa. 107. 43. Deut. 29. 29. Wherein we may ſee that what God hath done from age to age; hath all along bin the fulfilling of his word, of which we are to give him the glory.

And thirdly, though ſome Interpreters have failed of truth, which it may bee hath been the hardening of the hearts of ſome: yet this will not be a ſufficient diſcharge for any from their duty of obſerving theſe things; that when the truth appeares, God may have the glory.

But fourthly, it is true things have often been uncertainely hit at by ſome men, before they came to paſſe; but theſe things are come to paſſe, and all prophecies are beſt underſtood, when they are fulfilled, or neer to be fulfilled: not but that oftentimes prophecies have been cleerely underſtood, long beforehand by many precious Saints.

But fifthly, this is certaine, that when the very minde of God in Prophecies is unerringly laid open, being cleerly and convincinglycingly D7r 45 cingly diſcovered to his Saints and ſervants, that deſire to pry into, and obſerve theſe things according to their dutie; that even then ſome will not receive them: neither the wiſe of the world, nor the wicked of the world; as appeares, Mat. 11 25. and Dan. 12. 10. But though the worldly-wiſe do not, yet they that have wiſdome from above, ſhall have theſe things revealed to them, and ſhall underſtand them, as appeares in the ſame Scriptures; for when truth is revealed, the children of truth, having one and the ſame ſpirit, ſhall ſee it with the ſame eye, and rejoyce with the ſame joy, in ſeeing of it; My Sheepe know my voice. John 10. 27. They know that it is my voice, and not anothers voice: and indeed it is chiefly for their ſakes, who know his voice, who have his ſpirit, that all truths are revealed.

But all theſe are generall anſwers, but for this particular Interpretation, I have onely this to ſay.

That I do not pretend to be any more exempted from uncertainty, then any other of the deare ſervants of God have been, to whom God hath very often revealed his ſecrets; though ſometimes, ſome things of their D7v 46 owne ſuppoſitions have ſlipt from them: and therefore I ſhall not preſſe any to believe theſe things, becauſe I have ſaid them, unleſſe they do therein hear the voice of Chriſt and his ſpirit ſetting them home upon them. For this I know, that truth is powerfull enough to to prevaile with Saints; and for the truth of theſe things of which I have ſpoken, or of whatever is laid down in the following diſcourſe, I leave them to the great God, who hath put me upon the publiſhing of them, to make them prevalent with as many as hee intends good unto by them.

And further, this I muſt profeſſe, that it hath not been a few daies only, or ſince the laſt Kings death onely, that I have thus been made to underſtand this Scripture; But I thus underſtood it, for above nine yeeres ago; and to this the Lord is witneſſe, and ſeverall godly people, whom I have made acquainted with it, at ſeverall times: ſo that when the late King was in his height, I declared my confidence, that the Parliament ſhould prevaile over him, and at laſt deſtroy him. But ſeeing as I have ſaid, that all Propheſies are beſt underſtood in the fulfilling of them; the truth of theſe things will thereforefore D8r 47 fore doubtleſſe now be the more prevailing with Saints.

But one word more, and that is this; That though it is true, that uſually Saints know the voice of Chriſt, and are able to ſay certainly, this is (or this is not) the voice of Chriſt. I ſay, though it be thus uſually with them, yet there are ſome caſes, in, which they are uncertaine; and ſome truths about which they can neither ſay, that it is truth, or that it is not truth. And now if this be the caſe of any, about theſe things I have ſpoken of; I have onely this to ſay to them, that though they cannot receive them preſently, yet let them beware how they ſleight them: and this I muſt tell them, that if the Lord had not all along hitherto, in the workes of his Providence (which in many particulars were very obſervable) evidenced the truth hereof; and if hee doe not demonſtrate it more and more, it might bee the more tollerable for them thus to ſleight it: but conſidering how wonderfully from day to day, this is cleared, and will be cleared. Oh let them beware, how they wilfully ſhut their eyes againſt the light of it, for any private intereſt whatſoever; leſt in ſhutting their eyes againſt light, they be ſhut up in D8v 48 in Babylonian darkneſſe, and conſequently, partake with Babylon, both in her ſins and in her plagues.

And now I ſhould here proceed to the 27 verſe, but becauſe it treateth of the glorious Kingdom which Jeſus Chriſt ſhall have in the world; and that being a ſubject, which my ſpirit it drawn out to treat more largely and amply of it, then any yet have done, I ſhall therefore handle it in an intire book by it ſelfe, cloſing up this diſcourſe, with thoſe expreſſions of the Pſalmiſt, Pſal. 92. 5, 6, 7. O Lord how great are thy workes! thy thoughts are very deep. A brutiſh man knoweth not, neither doth a foole underſtand this; when the wicked ſpring as the graſſe, and when all the workers of iniquity doe flouriſh: It is that they may be deſtroyed for ever; but thou Lord art moſt high for evermore.

A E1r

A new
And More Exact Mappe


New JeruſalemsGlory when Jeſus
and his Saints with him ſhall reign on
earth a Thouſand yeares, and poſſeſs all Kingdoms.

Is diſcovered the glorious eſtate into which
the Church ſhall be then put both in reſpect of
externall and internall glory, and the time when.

And alſo,
What hath been done theſe eight yeares laſt
paſt, and what is now a doing, and what ſhall be
done within a few years now following in
order to this great work.

Wherein alſo
That great Queſtion, whether it be lawfull
for Saints to make uſe of the materiall Sword in the
ruining of the enemies of Chriſt, and whether
it be the mind of Chriſt to have it ſo, is at large debated
and reſolved in the Affirmative from
clear Scriptures, and all others anſwered.

By M. Cary a ſervant of Jeſus Chriſt.

Rev. 22 6, 7. And he ſaid unto me; Theſe ſayings are faithfull and true, and the Lord God of the holy Prophets ſent his Angell to ſhew unto his Servants the thing which muſt ſhortly be done. Behold, I come quickly.

Printed by W. H. and are to be ſold at the ſign of the
Black-ſpread-Eagle at the Weſt end of Pauls. 16511651.

E2r 51

A deſcription of new Jeruſalems Glory, when Jeſus Chriſt and his Saints with him ſhall reign on earth a thouſand yearesa and poſſeſſe all Kingdoms.

Dan. 7. 27. And the Kingdom, and Dominion, and the greatneſs of the Kingdom under the whole heaven, ſhall be given unto the people of the Saints of the moſt high; whoſe Kingdom is an everlaſting Kingdom, and all Dominions ſhall ſerve and obey him.

The Spirit of God in the former verſes, having declared the riſe, actions, and end of the little Horne that was to afflict the Saints: and ſhewing how that at laſt the Saints ſhould overcome him, Saies expreſly,E2 ly, E2v 52 ly, They ſhall take away his Dominion, to conſume, and to deſtroy it unto the end; and then ſais in this verſe, that the Kingdome, and Dominion, and the greatneſs of the Kingdom under the whole heaven ſhall be given to the people of the Saints of the moſt high, &c.

The aſſertion which is laid down in theſe words is plaine and cleare, and needs no explanation at all, which is this.

That not only this Kingdom of England, and ſome few others, but all the Kingdomes and Dominions in the whole world, ſhall in a more peculiar and more eminent manner than yet they have been, be ſubjected to the Lord Jeſus Chriſt, and by him given to his Saints to poſſeſs.

This ſame truth likewiſe is poſitively aſſerted in the 13, 14, 18, 21, and 22 verſes of this Chapter; in the 13 and 14 verſes, where the Viſion it ſelf, of which theſe verſes are an interpretation, is declared; there it is thus expreſt, I ſaw in the night viſion and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of daies: and they brought him neere before him, and there was given him Dominion, and glory, and a Kingdom, that all People, Nations, and Languages ſhould ſerve him; his Dominion is an ever- E3r 53 everlaſting Dominion, which ſhall not paſs away, and his Kingdome that which ſhall not be deſtroyed.

So that this is clearly aſſerted here alſo, that the Dominion, not only of ſome, but of all people, Nations, and Languages ſhould be given to the Lord Jeſus Chriſt, who is here expreſt by this appellation, The Son of man, by which he is often expreſt in the New Teſtament: and this is to be done after the Beaſt is deſtroyed, as is here expreſt.

And what is in theſe verſes ſaid to be given to the Lord Jeſus Chriſt is in the 18, 20, 21, and 27, verſes, ſaid to be given to his Saints: for in the 18 verſe it is ſaid, that the Saints of the moſt high ſhould take the Kingdome, and poſſeſſe the Kingdome for ever, even for ever and ever; and in the 21, 22, verſes, that the Horne prevailed againſt the Saints, untill the Ancient of daies came, and Judgement was given to the Saints of the moſt high, and (the ſeverall beaſts having had the Kingdomes of the world for their appointed times) the time (then) came, that the Saints poſſeſſed the Kingdome, and in this 27 ver. that the Kingdom, and Dominion, and the greatneſſe of the Kingdome under the whole E3 hea- E3v 54 heaven ſhould be given unto the people of the Saints of the moſt High.

Thus what was in the 18 verſe ſaid to be given to the Lord Jeſus, there called the Son of man, is in theſe ſeverall verſes ſaid to be given to his Saints. The truth is, that which is given to the head, is given to the members, that which is given to the Huſband, the wife muſt partake of: for there is nothing that he poſſeſſes, which ſhe hath not a right unto. And the Saints of Chriſt are the members of Chriſt, they are the Lambs wife: and having given himſelfe unto them, he will not with-hold anything that is his from them; but when all the Kingdomes, and Dominions under the whole heaven are given to him, they ſhall poſſeſſe them with him.

Thus is this aſſertion, that is laid downe in this verſe, confirmed in ſeveral other paſſages in this very Chapter, namely,

That all Kingdomes, all the Nations, and Languages, and People under the whole heaven, ſhall be in a more peculiar, and a more eminent manner than yet they have been, be ſubjected to the Lord Jeſus, and by him be given to his Saints to poſſeſſe.

And E4r 55

And as it is cleare here, ſo there are very many other Scriptures wherein it is as clearly aſſerted, ſeverall of which Scriptures I ſhall here produce, that out of the mouth of many witneſſes it may be confirmed againſt all contradictions, which I ſhall the rather do, becauſe this Doctrine is ſo much deſpiſed by profane men, who jeering at Saints, ſay, theſe are the meek that muſt inherit the earth.

But firſt let me premiſe;

That though it be unqueſtionably true, that the riches of this world, which hath been hitherto equally diſenſed alike to all, ſhall in a very ſhort time be abundantly given to the Saints of the moſt High: as Canaans Land was to Iſrael of old, which was but a ſhadow of what ſhall come to paſſe in the latter daies: that yet.

Firſt, they that are indeed the Saints of the moſt High, and that walke moſt with God will be the leaſt ſeekers of this worlds wealth; and

Secondly, They that ſeeke it leaſt, and leaſt deſire it, ſhall have more than they that ſeek it eagerly, and alſo ſhall injoy it moſt comfortably, and with greateſt joy in God.

E4 Thirdly, E4v 56

Thirdly, that thoſe ſaints that God will moſt honour (though they ſhall have abundance of the world, yet they) ſhall not let their hearts upon it; but ſhall prefer the leaſt degree of the flowings of the ſpirit of God (which they ſhall in theſe daies abundantly have) above all the treaſures of the whole world. No: their hearts ſhall not bee ſet upon the world: but their hearts ſhall rejoyce in the Lord. Zach. 10. 7.

Fourthly, that the advanced ſaints of God, ſhall not in theſe daies ſeeke the wealth of the Nations, but the Nations themſelves, (as Paul expreſſes himſelfe, 2 Cor. 11. 14. we ſeek not yours, but you;) that is, not their wealth, but their weale; not their treaſure, but their ſafety; not their riches but their happineſſe; not their outward things, but the ſalvation of their ſouls: and they that ſeek not theſe things, to wit, the publike weale, and ſafety, and happineſſe, and ſalvation of all; but that doe covet to treaſure up moſt riches for themſelves, and to poll, and rob, and cheat the people, to inhance their owne eſtates, and make themſelves great in the world, and their children gay and ſplendid amongſt men; as doe Kings, Princes, and evill Governours, (not to E5r 57 to mention ſome ſorts of Committee-men) theſe ſhall become the baſeſt, and the vileſt among men; and their children be deſpiſed, and contemned for their ſakes: eſpecially if they walk in their ſteps.

Fiftly and laſtly, It is heaven and not the earth; It is the kingdom of God, and his righteouſneſſe that Saints will ſeek after: and theſe things ſhall bee added unto them. Math. 6. 33.

And now having thus premiſed, I ſhall come to mention thoſe Scriptures which do ſo cleerly demonſtrate that which is here aſſerted; and the truth is, the Scripture is ſo pregnant, and ſo full of ſuch paſſages, as it would be very tedious to mention them all; and doubtleſſe many ſaints are very well acquainted with them; but for ſatiſfaction to others, I ſhall mention ſome of them, and the firſt ſhall be that known place in the ſecond Pſalme; where it is cleerly aſſerted, that all the kingdomes of the world, ſhall in a moſt eminent manner be ſubjected to the Lord Jeſus Chriſt, and that hee ſhould rule over Kings, Princes, and Judges, (which would not obey him,) with a rod of Iron, and break them in pieces like a potters veſſell; if they caſt not their Crownes at his feet, E5v 58 feet, and kiſſe him with the kiſſe of faith and obedience.

In the three firſt verſes of that Pſalme, the Prophet ſeemes to have in his eye the rage of the heathen, and the fury, and the madneſſe of the Kings of the earth, at that time when God ſhall ſet up the kingdom of Jeſus Chriſt over the whole world; as if that as ſoon as they ſee preparation unto ſuch a thing, that their ſprits ſhould be preſently inraged; and they, their Kings, and rulers eſpecially, ſhould ſet their whole ſtrength, conſultations, and counſels againſt the effecting hereof, as being reſolved not to ſuffer it; and therefore when they ſee that God is ſetting up of his Chriſt or anointed; they ſay among themſelves: Come let us break their bonds, and caſt away their cords from us. But alas poore wormes what doe they? He that ſit in the heavens ſhall laugh, (ſais the Pſalmiſt) The Lord ſhall have them in deriſion: Yea he ſhall ſpeake unto them in his wrath, and vex them in his ſore diſpleaſure, verſ. 4, 5, 6. when they ſhall doe, and notwithſtanding hee will ſet his King upon his holy hill of Sion, and ſhall give him the heathen for his inheritance, the the uttermoſt parts of the earth for his poſſeſſi- E6r 59 poſſeſſion; ſome of which being pertinacious, and obſtinate oppoſers, he ſhall breake with a rod of iron, and daſh them in pieces like a potters veſſell. And therefore the ſpirit exhorts all thoſe Kings, Rulers, and Judges of the earth to bee wiſe, and receive this inſtruction even to kiſſe the Sonne, and and to ſerve the Lord with fear, and rejoyce with trembling; leſt the Sonne bee angry, and they periſh in the way, when his wrath is kindled but a little. But for the comfort of others who long to ſee that day, of the King, the Lord Chriſt his exaltation; hee addes, Bleſſed are all they that wait for him. Thus this Scripture fully concurres with the preſent Text, in aſſerting this thing; That all the Kingdomes of the world, ſhall bee ſubjected to the Lord Jeſus Chriſt; and as its ſaid here, that all dominions (or as the word may be more rightly rendred, all Rulers) muſt ſerve and obey him: ſo the ſame is cleerly declared, in this Propheſie of the Pſalmiſt alſo.

The next Scripture, which I ſhall quote for the clearing of this point, ſhall be that in the 110 Pſalme, which is alſo very full to this purpoſe: for there the Pſalmiſt ſpeakes of a time when the Lord Jeſus Chriſt, (there ſtiled E6v 60 ſtiled a Prieſt for ever after the order of Melchizedeck) ſhould be ſet up and exalted above all the Kings and Potentates of the world; and when he ſhould rule in the midſt of his enemies, and ſhould have his enemies made his footſtoole, and ſhould judge among the heathen, and wound the heathen, and wound the heads over many Countries, and fill them with the dead bodies; and his people ſhould be willing in that day of his power, ſo that hence it is cleare alſo, that there is a time coming when Jeſus Chriſt ſhall have the Kingdomes of the world ſubjected to him. And becauſe it is, and will be ſo, that when he comes thus to rule and raigne, that many people, but eſpecially the great ones, Kings, Princes, Rulers, and Heads of Kingdomes, ſhall endeavour to oppoſe the Lord Jeſus in ſo doing: therefore it is ſaid here, that he ſhall ſtrike through Kings in the day of his wrath, and wound the heads over many Countries. The third Scripture which I ſhall cite for the confirming of this truth, ſhall be that in the 149 Pſalme, (a place already mentioned upon another occaſion) where it is ſaid; That the Lord taketh pleaſure in his people, and he will beautifie the meek with ſalva- E7r 61 ſalvation, and that the high praiſes of God ſhall be in their mouths and a two-edged sword in their hands; to execute vengeance upon the heathen, and puniſhments upon the people, to bind their Kings in Chaines, and their Nobles in Fetters of Iron: to execute upon them the Judgement written. This honour have all his Saints.

Now true it is, that (almoſt) hitherto ſince the Primitive times: the Saints have been as it were trodden under feet of the Gentiles (that is of heathen or profane men) and they have trampled upon them, and ſorely afflicted them. For they have both impriſoned them, and chain’d, fetter’d, and whipt, and cropt, and mangled, and rackt, and burnt them & what not? For all the cruelties that wit ſharpened with malice, could either invent or inflict, have the meek, the precious ones of God undergone at the hands of their cruell raging enemies. But here they have a promiſe, that the Lord who taketh pleaſure in his people, will at laſt beautifie the meek with ſalvation. And what ſhall the iſſue thereof be? It ſhall be this. That whereas, for thus a long time, they have been in a mourning, and a ſad condition, wearing ſackcloath for a time, times, and halfe a time.

Now E7v 62

Now the high praiſes of God ſhall be in their mouths; and whereas the heathen, viz. profane men, have trampled upon them, and made them as the filth of the world, and as the off-ſcouring of all things, Now they ſhall have together with the high praiſes of God in their mouth, a two-edged ſword in their hands, to execute vengeance upon the heathen, and puniſhments upon the people: to bind their Kings in Chaines, and their Nobles with Fetters of Iron: to execute upon them the judgement written, This honour have all his Saints.

Thus, Kings, and Nobles, and mighty men, are to be ſubjected to his Saints, This honour have all his Saints.

The fourth Scripture which I ſhall produce for the illuſtrating of this truth, ſhall be that in Iſa. 51. 21. &c. which is a promiſe to this purpoſe alſo, in theſe words; Heare now this thou afflicted and drunken, but not with wine. Thus ſaith the Lord, the Lord and thy God, that pleadeth the cauſe of his people. Behold I have taken out of thy hand the cup of my fury, and thou ſhalt no more drink it again: But I will put it into the hand of them that afflict thee: which have ſaid to thy ſoule bow down that E8r 63 that we may go ever, and thou haſt laid thy body as the ground, and as the ſtreet to them that went over.

Here it is expreſſly ſaid, that the cup of trembling, and fury, ſhould be ſo taken out of the hand of the Church, as they ſhould never any more drink againe; and not onely ſo, but that it ſhould be put into the hands of them that afflicted her. So that thoſe great and wicked ones, that moſt ragefully, and moſt bitterly have afflicted and deſtroyed the Saints of God, muſt now drinke off the dregs of that cup, both that ſcarlet Beaſt the Pope, and all thoſe Kings, Princes, Prelates, and inferiour perſons, that continue implacable enemies of his Saints.

Another cleare paſſage to this purpoſe is in Iſa. 51. 8, &c. in theſe words, Thy watchmen ſhall lift up the voice, with the voice together ſhall they ſing: for they ſhall ſee eye to eye, when the Lord ſhall bring aghaine Sion, break forth into joy, ſing together ye waſt places of Jeruſalem; for the Lord hath comforted his people; he hath redeemed Jeruſalem: The Lord hath made bare his holy arme, in the eyes of all the Nations: and all the ends of the earth ſhall ſee the ſalvation of our God.

Here E8v 64

Here then its cleare, that not only ſome, but all the Nations ſhall ſee the glory; and all the ends of the earth the Salvation of our God. He will make bare his holy arme in the eyes of every Nation, and People under heaven, and they muſt all ſtoope to the Scepter of his Son.

Another clear confirmation of this truth we have Iſa. 60. 1, 2, 3, &c. in theſe words, Ariſe, ſhine. for thy light is come: for the glory of the Lord is riſen upon thee, for behold the darneſſe ſhall cover the earth, and groſſe darkneſs the people: but the Lord ſhall riſe upon thee, and his glory ſhall be ſeen upon thee: and the Gentiles ſhall come to thy light, and Kings to the brightneſſe of thy riſing. Then thou ſhalt ſee and flow together, and thine heart ſhall feare and be inlarged: becauſe the abundance of the ſea ſhall be converted unto thee, the forces of the Gentiles ſhall come unto thee. They ſhall bring Gold and Incenſe, and they ſhall ſhew forth the praiſes of the Lord. Surely the Iſes ſhall wait for me, and the ſhips of the Tarſhiſh firſt, to bring thy Sons from far: their ſilver and their gold with them, unto the name of the Lord thy God, and to the holy one of Iſrael, becauſe he hath glorified thee: and the Sons of ſtrangers ſhall build F1r 65 build up thy walls, and their Kings ſhall miniſteer unto thee: and the Nation and Kingdome that will not ſerve thee ſhall periſh; yea thoſe Nations ſhall bee utterly waſted. The ſonnes alſo of them that afflicted thee, ſhall come bending unto thee; and all they that deſpiſed thee, ſhall bow themſelves down at the ſoles of thy feet; and they ſhall call thee the City of the Lord, the Sion of the holy one of Iſrael: whereas thou haſt been forſaken, and hated, I will make thee an externall excellency, the joy of many generations. Thy people alſo ſhalt be all righteous, they ſhall inherit the Land forever, the branch of my planting, that I may bee glorified: a little one ſhall become a thouſand, and a ſmall one a ſtrong Nation. I the Lord will haſten it, in his time.

Theſe words are a Propheſie of the glorious eſtate which the Church muſt in theſe latter daies, (after all her ſufferings) be advanced unto.

And firſt it is ſaid of the Church, that is, the ſaints of the moſt high: that the Light of the Lord ſhall riſe upon them, and his glory ſhall bee ſeen upon them; and that ſo evidently and cleerly, as that the Gentiles, i.e. the prophane men of the world ſhall come F to F1v 66 to that light: And not onely the poore, and the mean among the Gentiles; but ſome of their Kings, and great ones ſhall be converted, and imbrace the light, and come to the brightneſſe of the ſaints riſing.

And ſecondly, as abundance of the heathen ſhall bee converted; ſp thoſe of them, that have formerly afflicted the ſaints of the moſt High, ſhall come bending unto them; and thoſe that deſpiſed them, ſhall bow themſelves down at the soles of their feet, and that out of pure love to them: becauſe they ſhall ſee, that they are the people of the Lord, and the Sion of the holy one of Iſrael.

And thirdly, thoſe converted Gentiles, ſhall further menifeſt their love to the ſaints of the moſt High: by bringing in their wealth, their riches, their treaſures, their ſilver and their gold to them; and by building their wals for them, in this alſo their Kings miniſtring unto them.

And fourthly, the Church (the ſaints of God) ſeeing theſe things, and being thus favoured, and bleſſed of the Lord, ſhall be in in a ſweet frame of ſpirit, being filled with joy, and therewith inlarged and heightned; and this joy mixed with a holy feare, and trem- F2r 67 trembling, walking altogether in the paths of righteouſneſſe.

And fifthly, the Church or ſaints, at this their riſing, ſhall grow ſo potent, as that a little or deſpiſed one, ſhall become a thouſand, and a ſmall one a ſtrong nation.

And ſixthly, The Nation and Kingdome that will not ſerve Sion, i.e. the ſaints, ſhall periſh: yea thoſe nations ſhall bee utterly waſted.

And ſeventhly, whereas the ſaints have been (during the time of the prevalency of the Beaſt) a deſpiſed and a contemned people, they ſhall now be an externall excellency; and the joy of many generations.

This in this Scripture is this truth moſt evidently demonſtrated; That there muſt be ſuch a time, when the ſaints muſt bee ſo lifted up out of the duſt, as they muſt be the top and the head of all Nations: and whatſoever Kingdome and Nation will not ſeve them muſt periſh (which yet hath not been accompliſhed) the Kings, and Princes of the Nations bringing in their treaſures to Sion, the redeemed of the Lord.

And as full to this purpoſe alſo is that paſſage, Eſa. 65. 8, 9, &c. Thus ſaith the F2 Lord F2v 68 Lord, As the new wine is found in the cluſter, and one ſaies deſtroy it not, for a bleſſing is in it: ſo will I doe for my ſervants ſake, that I may not deſtroy them all; and I will bring forth a ſeed out of Jacob, and out of Judah an inheritor of my mountaines; and mine elect ſhall inherit it, and my ſervants ſhall dwel there: and Sharon ſhall be afold of flockes, and the valley of Achor a place for the herds to lie downe in, for my people that have ſought me. But ye are they that forſake the Lord, that forget my holy mountaine.――Therefore thus ſaith the Lord, behold my ſervants ſhall eate, but ye ſhall be hungry, my ſervants ſhall drink, but yee ſhall be thirſty: Behold, my ſervants ſhall rejoyce, but yee ſhall bee aſhamed, behold my ſervants ſhall ſing for joy of heart, but yee ſhall cry for ſorrow of heart, and ſhall howle for vexation of ſpirit; and yee ſhall leave your name for a curſe unto my choſen: For the Lord God ſhall ſlay thee, and ſhall call his ſervants by another name: that he who bleſſeth himſelfe in the earth, ſhall bleſſe himſelfe in the God of truth: and hee that ſweareth in the earth, ſhall ſweare by the God of truth; becauſe the former troubles are forgotten, and becauſe they are hid from mine eyes: For behold I create new heavens, and F3r 69 and a new earth, and the former ſhall not be remembred, nor come into minde: but be you glad and rejoyce for ever, in that which I create; for behold I create Jeruſalem a rejoycing, and her people a joy: and I will rejoyce in Jeruſalem, and joy in my people: and the voice of weeping ſhall be no more heard in her, nor the voice of crying. There ſhall bee no more thence an infant of daies, nor an old man that hath not filled his daies; for the child ſhall die an hundred yeeres old, but the ſinner being an hundred yeeres old ſhall be accurſed; and they ſhall build houſes and inhabite them, and plant vineyards and eat the fruit of them. They ſhall not build and another inhabit; they ſhall not plant, and another eate: for as the daies of a tree, are the daies of my people; and mine elect ſhall long enjoy the work of their hands; They ſhall not labour in vaine, nor bring forth for trouble: for they are the ſeed of the bleſſed of the Lord, and their off-ſpring with them: and it ſhall come to paſſe, that before they call I will anſwer; and whiles they are yet ſpeaking, I wil heare. The Woolfe and the Lambe ſhall feed together, and the Lion ſhall eate ſtraw like the Bullock, and duſt ſhall bee the Serpents meate; they ſhall not hurt nor deſtroie, in F3 all F3v 70 all my holy Mountaine ſaith the Lord.

This Scripture alſo fully concurres with the former in clearing this truth; moſt ſweetly holding forth, that Chriſt (who was to come out of the ſeed of Jacob and of the tribe of Judah) and his Saints (here ſtil’d Gods elect) ſhall inherit the Mountaines, or Kingdomes of this world, which are the Lords: (verſe 12.) And that when that time comes, the ſaints former afflictions and ſorrow, ſhall be ſo done away, as they ſhall be as forgotten, and hid from their eyes. (verſes 16, 19.) And to make them joyfull, yea full of joy; they ſhall have all the good things that their hearts can wiſh for.

For, firſt they ſhall be filled with the ſpirit, and bleſſe themſelves, or ſee themſelves bleſſed in the God of truth: and the Lord will rejoyce in them, and joy in his people, verſes 16, 19.

And ſecondly, all their prayers ſhall bee ſpeedily heard, and anſwered, ver. 24.

And thirdly, as they ſhall bee the bleſſed of the Lord, ſo ſhall their of-ſpring be alſo: that ſo their joyes may be without mixtures of ſorrow, ver. 23.

And fourthly, they ſhall inhabit the houſes which they build, and eate the fruite of the F4r 71 the vineyards which they ſhall plant, & none ſhall take from them; but they ſhall long enjoy the work of their hands; and they ſhall have abundance of flockes, and herds; and eate and drink, and rejoyce in the Lord, and ſing for joy of heart, verſes 10, 13, 14, 21, 22.

And fifthly they ſhall live till they come to a good old age, and be bleſſed, verſes 20, 22.

And ſixthly, no ravenous, or hurtfull, or devouring creature ſhall then do any hurt to man or beaſt, verſe 25.

And becauſe the condition of the Saints ſhall be ſo happy, and the Kingdomes of the world ſhall be put into ſuch a new poſture, and be ſo changed from what they were; therefore the ſpirit of God here calls them, new heavens, and a new earth: (ver. 17.) and the holy Mountaines of the Lord (verſes 9, 25.) for ſo they will bee when theſe things are accompliſhed: and the confuſions, and combuſtions, and oppreſſions, and troubles that were in the old frame of the world ſhall be forgotten, verſes 16, 17.

Againe, This is alſo cleared, Jer. 30. 16, &c. and 31. 1, 2, &c. in theſe words, They that devoure thee ſhall be devoured, and all thine adverſaries every one of them ſhall go into Captivity: and they that ſpoile thee ſhall F4 be F4v 72 be ſpoiled―― And ye ſhall be my people, and I will be your God; behold the whirlewind of the Lord goeth forth with fury, a continuing whirlewind: it ſhall fall with paine upon the head of the wicked; and the fierce anger of the Lord ſhall not returne untill he have done it; and untill he have performed the intents of his heart, in the latter daies ye ſhall conſider it; at the ſame time ſaith the Lord, will I be the God of all the Families of Iſrael, and they ſhall be my people―― Againe, I will build thee, and thou ſhalt be built a virgin of of Iſrael: thou ſhalt againe be adorned with thy tabrets, and go forth in the dances of them that make merry――For thus ſaith the Lord, ſing with gladneſſe for Jacob, and ſhout among the chiefe of the Nations: publiſh ye, praiſe ye, and ſay, O Lord ſave thy people the remnant of Iſrael―― Heare the word of the Lord, O ye Nations: and declare it in the Iſles afar off; and ſay, he that ſcattered Iſrael will gather him, and keep him as a ſhepheard doth his flock; therefore they ſhall come, and ſing in the height of Sion: and ſhall flow together to the goodneſſe of the Lord for wheat, and for wine, and for oyle, and for the young of the flocke: and their ſoule ſhall be as a watered garden, and they ſhall not ſorrow any more F5r 73 more at all; then ſhall the virgin rejoyce in the dance, both young men and old together: for I will turne their mourning into joy, and will comfort them, and make them rejoyce from their ſorrow.

Though theſe words do more particularly, and peculiarly concerne the ſeed of Abraham after the fleſh, or the naturall Iſraelites, (who ſhall againe be received into the love an favour of God: which ſhall be to them, and others, as life from the dead, Ezek. 37. 5. Rev. 11. 15. and be pardoned, and cleanſed from all their ſins, Ezek. 36. and become very glorious;) yet in generall do they alſo concerne all the Saints, and people of God, and muſt be applied to them; and whereas they have for many hundred of yeares been oppreſſed, and devoured, and ſpoyled, and as captives, impriſoned, and afflicted: the Lord here aſſures them, that they that thus dealt with them ſhall be devoured, and ſpoyled, and captivated, and deſtroyed themſelves, and that his fury and fierce anger, (that hath been ſo provoked by the unjuſt, malicious, and cruell dealings of thoſe wicked ones, with his own deare, precious, and beloved people,) ſhall go forth like a whirlewind, and fall paine, with a F5v 74 a witneſſe upon the head of thoſe wicked ones: and not returne untill he have performed the intents of his heart, and this muſt be in the latter daies; And is this all God will then do for his people, to avenge them upon their enemies, and to bring down their power and pride? No, this is not all, but at the ſame time will he lift up his people, and build them, and gather them, and make them glorious, and fill them with joy, ſo that they ſhall not ſorrow any more at all.

Thus this Scripture alſo ſpeakes the ſame truth with the reſt foregoing; and by all theſe is this truth ſufficiently confirmed: And though I am ſuire that multitudes of faithfull and judicious ones are fully acquainted with theſe truths; yet knowing that ſome yet are not, and that thoſe that are, will be rather delighted than wearied, by taking a review of theſe Scriptures compared together, and conſidering the wilfulneſſe of ſome, in ſhuting their eyes againſt the light, breaking forth both from the word and works of God in clearing theſe things. I ſhall therefore add ſome other Scriptures, in which this is further manifeſted: and the next ſhall be that Dan. 2. 37, 38. and ſo on, where Daniel interpretingterpreting F6r 75 terpreting Nebuchadnezzars dreame, declares, that after the foure Monarchs, the Golden, the Silver, the Braſſe, and the Iron Monarchs, have been ſet up in the world, and continued their appointed times: that then the God of heaven ſhall ſet up another Kingdom, which ſhall as a ſtone cut out of the Mountaines without hands, break in peeces this laſt Monarch of Iron, and clay, and ſtone; and ſhall it ſelfe become a great mountaine, and fill the whole earth, and this Kingdom ſhall never be deſtroyed, nor be left to other people, but it ſhall ſtand for ever.

This is that Kingdome that Chriſt and his Saints muſt poſſeſſe, whoſe riſe and beginning may ſeem ſmall, but as a little ſtone cut out of the mountain, and that without hands, without the help of the ſtrength and power of the Kings and the great ones of the earth: and yet this ſeeming ſmall riſing of Chriſt and his Saints ſhall be hard enough, and potent enough to break in peeces the Roman Iron legs, that laſt and worſt Beaſt, and to make the Iron, and the Clay, and the Braſs, and the Silver, & the Gold, to be as the chaffe that is carried away of the wind, and this is undoubtedly that which is now a doing.

Another confirmation of this we have Joel F6v 76 Joel 3. 1, 3, &c. For behold in thoſe daies, and at that time, when I ſhall bring again the Captivity of Judah and Jeruſalem; I will gather all Nations, and wil bring them down into the valley of Jehoſhaphat, and I will plead with them there―― Proclaime yee this among the Gentiles: prepare war, wake up the mighty men, let all the men of war draw neer, let them come up: beat your plowſhares into ſwords, and your pruning hookes into ſpeares: Let the weak ſay I am ſtrong; aſſemble your ſelves, and come all yee Heathen, and gather your ſelves together round about; put yee in the ſickle, for the harveſt is ripe: get ye downe for the preſſe is full, for the wickedneſſe is great; multitudes, multitudes, in the valley of deciſion: for the day of the Lord is neer, in the valley of deciſion. The Lord alſo ſhall roar out of Sion, and utter his voice from Jeruſalem, and the Heavens and the Earth ſhall ſhake; but the Lord will bee the hope of his people, and the ſtrength of the Children of Iſrael: So ſhall yee know that I am the Lord your God dwelling in Sion. And it ſhall come to paſſe in that day, that the Mountaines ſhall drop downe new Wine, and the Hils ſhall flow with milke, and all the Rivers of Judah ſhall flow with waters, and a Foun- F7r 77 Fountaine ſhall come forth of the houſe of the Lord, and ſhall water the Valley of Shittim.

In theſe words here is a very great war proclaimed; for what end? To bring againe the Captivity of Gods people, (ver. 1.) or to inlarge and ſet them at liberty, and bring them out of all their troubles; and to this end the Lord ſaies that hee will plead with all Nations, that have afflicted his people, (ver. 2) And being determined to ſhew forth his great power, and glory, and his tender love to his people, he proclaims a War, and ſummons all the Nations to gather themſelves together, and to prepare for War, and to awaken all their mighty men, all their moſt puiſſant, and valiant men of War: and to make the greateſt proviſion of men, and ammunition, that ’tis poſſible for them to make. To that end to beat their inſtruments of Husbandry into inſtruments of War; and to gather together the greateſt ſtrength imaginable: and when they have done this, then will he ſit to judge the heathen, and thither cauſe his mighty ones to come, to bee as a ſickle to cut downe this ripe harveſt of wicked men; whoſe wickedneſſe is great, and then by deſtroying there F7v 78 their multitudes, to decide the controverſie between them and his owne people; which ſhall be an occaſion of calling the place where it is done, the valley of deciſion: for there the Lord will marvellouſly ſhew himſelfe, to the cauſing of the whole earth to ſhake; but to the joy and conſolation of his people: for he will then be their hope, and their ſtrength, and then it ſhall be knowne that the Lord dwelleth in Sion, and they ſhall abundantly enjoy the bleſſings of the Lord; and bee delivered from all their troubles for evermore.

Another Scripture which ſpeakes of theſe ſame times, (though it doe not ſo fully declare particulars) is that in Act. 3. 19, 20. &c. Where Peter ſpeaking unto the Jews, charges this upon them, that they had denied the holy one and the Juſt, and kil’d the Prince of Life, whom God had raiſed from the dead; by faith in whoſe Name the lame man was healed: hee addes, Now brethren, I wot that through ignorance yee did it, as did alſo your Rulers; but theſe things which God before had ſhewed by the mouth of all his Prophets that Chriſt ſhould ſuffer, he hath ſo fulfilled: repent you therefore and be converted, that your ſins may bee blot- F8r 79 blotted out when the times of refreſhing ſhall come from the preſence of the Lord: and he ſhall ſend Jeſus Chriſt which was before preached unto you, whom the heavens muſt receive untill the time of reſtitution of all things, which God hath ſpoken of by the mouth of all his holy Prophets ſince the world began.

Peter here preaching to thoſe that had been the actors of that moſt unjuſt, and moſt unrighteous act that ever was acted by the moſt wretched, and moſt ſinfull of the ſons of men: he charges it home upon them, ver. 12, 13, 14 and 15. and having done ſo, he is guided by the wiſdome of the Spirit, (leſt they ſhould in the ſenſe hereof be driven to deſpaire,) to mitigate the terrour of of it; (though the ſin was ſo hainous) by theſe two conſiderations.

Firſt, their ignorance, verſe 17. ſutable to which is that paſſage of Paul, 1 Cor. 2. 8.

Secondly, by the determinate counſell of God, which he then fulfilled in that act of theirs, which was in it ſelfe ſo hainouſly ſinfull as it came from them.

And having thus done, he preſſes them to repentance, and to an embracing of the Lord Jeſus Chriſt: from whom he preaches peace, not withſtanding their great ſin againſt him; F8v 80 him; telling them that upon their being converted unto him, their ſins ſhould be blotted out; and tels them withall, that though they had crucified him, and he according to the counſell of God had ſuffered death; of which all the Prophets had ſpoken: that yet there was a time comming, when that Jeſus Chriſt which had been crucified, who was gone to heaven, and muſt there remaine untill that appointed time, even that Jeſus Chriſt ſhould come again and (v. 21.) reſtore Reſtore all things, that is, to reſtore to his Saints a comfortable and free enjoyment of all the comforts of the Spirit of grace, and of all the comforts of the whole Creation; and when the Apoſtle here ſaies, he ſhall reſtore all theſe things, he meanes, he ſhall reſtore them to thoſe that are converted; to his Saints only; and not to all men, as ſome would have it, for that is directly contradictory to other Scriptures that ſpeake of this ſame time, as Iſa. 65. 13, 14, 15, 20. Iſa. 51. 22, 23. Jer. 30. 23, 24. Rev. 21. 8. Chap. 22. 15. beſides many others to this purpoſe that are as cleare; for if this were true, then may it be ſaid in this caſe as Paul in another ſaid, if ſo, &c. Saints are of all men moſt miſerable, in that they ſuffer ſharpe afflictions, and drinke many a bitter cup from the hands of wicked men, becauſe they will not do as they do, and ſay as they ſay; becauſe they are more righteous, and for righteouſneſſe ſake: but they it ſuffer becauſe they know that the righteous Judge of all the earth will quickly come, and reward every one as his work ſhall be, Rev. 22. 12. even to them who patiently continue in well doing eternall life, but unto the ungodly workers of iniquity, indignation, and wrath, tribulation, and anguiſh upon every ſoule of man that doth evill, of the Jew firſt, and alſo of the Gentile, Rom. 2. 6, 7, 8, 9. all things, and pardon their ſins, and refreſh (v. 19.) & comfort them; and this is that time, ſaies Peter, which God hath ſpoken of by the mouth of all his holy Prophets, which have been ſince the world began; and this doubtleſs is that which is ſpoken of by the Prophet Daniel, in this paſſage we are treating of.

And this is that which G1r 81 which Paul alſo ſpeakes of, Rom. 8. 18, 19, &c. in theſe words, The ſufferings of this preſent time are not worthy to be compared with the glory which ſhall be revealed in us; for the earneſt expectation of the Creature waiteth for the manifeſtation of the ſons of God, for the Creature was made ſubject to vanity: not willingly, but by reaſon of him who hath ſubjected the ſame in hope; becauſe the Creature its ſelfe alſo ſhall be delivered from the bondage of corruption into the glorious liberty of the children of God; for we know that the whole Creation groaneth and travelleth together in paine untill now; and not only they, but G our G1v 82 our ſelves alſo, which have the firſt fruits of the ſpirit: even we our ſelves groane within our ſelves; waiting for the adoption, to wit, the redemption of our bodies.

Here the Apoſtle ſpeaking of this exalted condition of the Saints, in theſe latter daies, doth illuſtrate it in theſe 5 particulars; by which he ſets out what the condition of ſaints ſhall be, and by ſix particulars, in which he ſpeaks to the condition of the whole Creation. The particulars wherein he ſpeakes to the condition of the Saints are theſe.

Firſt, That the condition of the Saints, untill that time come, whatever their enjoyments are, and how confortable ſoever it ſhall be, yet (in compariſon of that) it ſhall be a ſighing, a groaning, a ſorrowing condition; for ſo he ſaies: even we our ſelves, we that are Saints, and have the firſt fruits of the ſpirit; which are exceeding precious to us, and in which we have ſo much joy and peace, as Rom. 5. 1, 2, 3, 4, 5, 11. we groan within our ſelves, are in a ſighing, ſorrowing condition, waiting for the Adoption, or Redemption of our bodies, untill when we ſhall ſigh; and indeed ſo it muſt needs be: for beſides outward troubles we meet with from wicked men, we the beſt, Pauls, Cephas’s and G2r 83 and Primitive Saints, which are indued with the moſt eminent gifts, are alſo troubled with ſin that dwels in us; ſo that when we would do good evill is preſent with us. But

Secondly, He tels us that at that time the condition of Saints ſhall be ſuch, as that their bodies ſhall be redeemed from the ſervitude, and ſlavery in which they have been ſubjected to men, in that (over their bodies) other Lords have had dominion, for that muſt needs be his meaning in thoſe words,

Waiting for the redemption of our bodies. what ſhall our bodies have redemption from elſe but that? And that is alſo the meaning of thoſe words, The glorious liberty of the children of God. They have not been in their bodies free, nor in liberty, but in bondage, and ſubjection; but then comes the redemption of their bodies; and they ſhall be at liberty. And

Thirdly, They ſhall alſo be freed from the power of corruption within: as well as from the outward ſlavery and ſubjection of wicked men; and this is expreſt in theſe words, The glory which ſhall be revealed in us; preſent ſufferings are not worthy to be compared with the glory which ſhall be revealed in us; the inward glory of Saints conſiſtethG2 ſteth G2v 84 ſteth only in ſuch things as theſe, in the preſence and power of the ſpirit within them, in ſubduing all corruption, and in leading them into the paths of righteouſneſſe, when they do no Pſal. 119 .2. iniquitie, but walk in his law and light, &c. Then are they all-glorious within; and this is the glory which ſhall be revealed in them: and in this moſt eminently ſhall they bee freed from the bondage of corruption.

Fouthly, that condition wherein the ſaints ſhall then be, ſhall bee ſuch as wherein they ſhall be cleerly and viſibly manifeſted to be the ſonnes of God, which is expreſt in theſe words: Waiting for the manifeſtation of the Sonnes of God. The ſaints having all this while been as it were in obſcurity, and laine among the pots (to uſe the Pſalmiſts expreſſion) they ſhall then ariſe, and bee as the wings of a Dove, covered with ſilver, and her feathers with yellow gold; for then ſhall be the manifeſtation of the ſonnes of God. For then, ſhall God ſo fully and ſo evidently owne them, and appear in them, and for them, as that the heathen ſhall ſee it, and acknowledge it to them; and then to all ſhall they be manifeſted to be the G3r 85 the ſonnes of God: This is expreſt in theſe words alſo; waiting for the adoption, to wit, the redemption of our bodies: he cals this time the adoption, becauſe then the ſonſhip of the ſaints of God, as before he had ſaid, ſhould be made manifeſt: but that in the word the adoption, hee might be underſtood, hee addes this, to wit, the redemption of our bodies; implying that the time of the redemption of our bodies, will be the time of the manifeſtation of our ſonſhip or adoption.

Fifthly, this condition of the ſaints ſhall be a moſt glorious condition; that’s expreſt in theſe words, the glory that ſhall be revealed in us, and the glorious liberty of the children of God.

Thus in theſe five particulars doth the Apoſtle ſet out, what the condition of the ſaints ſhall be at that time: which is alſo further cleered in thoſe ſix particulars, in which hee ſpeakes to the condition of the whole creation: which are theſe,

Firſt, that the bondage of corruption is now univerſally ſpread over the whole creation: as all mankind, ſo all other creatures ſince man ſin’d, and corruption broke forth in him; (whereby hee violated the Law of a righteous Creator) are expoſed to miſery G3 and G3v 86 and paine; ſo grievous was the fall of man, and ſo hainous is the ſin, as that there is none of the ſons of men, nor yet of the creatures, which were appointed for the uſe of man; but the weight and bondage of ſin it lies upon.

Secondly, that this bondage lies ſo heavy upon the whole Creation, as it makes it groan under the burthen of it, as being very irkſome and painfull to it. The whole Creation groaneth, and travelleth together in pain.

Thirdly, that it was not willingly, but with reluctancy and paine, that the creature became ſubject to vanity; to wit, to the bondage of corruption, that is the miſery that ſinne and corruption brought upon it: It is not willingly, that ny of them ſuffer pinching cold, and pining hunger, and killing ſtormes, and many other judgements which ſinne brought into the world: (though willingly, and with delight ſome creatures, doe and ſhall performe that ſervice to man in which they were appointed to be uſefull to man, as man is Lord over all creatures: as the horſe ruſheth into the battell, and ſwiftly carries man in journies, ſometimes without whip or ſpur, and the Ox willingly takes the yoak, and other ſervices ſeverall crea- G4r 87 creatures willingly performe, when they are not abuſed by men that are unreaſonable. The good man is merciful to his beaſt.) But painefull ſufferings, and all the bondage that ſinne brought upon the creature, it was willingly ſubjected to. The Creature was made ſubject to vanity, not willingly, &c.

Fourthly, that when it was ſubjected to vanity, it had hope given it of deliverance; not willingly, but by reaſon of him, who hath ſubjected the ſame in hope: So that it was ſubjected in hope; not that ſuch hope can be in an unreaſonable creature, as there may be and is in reaſonable man; who hopes, and hath a reaſon of his hope: but it is with ſuch a hope as its nature is capable of; of which to give an exact definition, I will not undertake: But certain it is that it hath a hope ſuch as it is; and this hope it had when firſt it was made ſubject to vanity, and in this hope it was ſubjected: for though it was with reluctancy, not willingly, that it was ſubjected; yet, ſubjected it was, by reaſon of him, who ſubjected the ſame in hope: Who for ends beſt knowne to himſelfe, both ſubjected it, and ſubjected it in hope.

G4 Fifth- G4v

Fifthly, as the whole creation was ſubjected in hope, ſo doth it waite for and expect accordingly, that liberty that it ſhall have at the time of the glorious manifeſtation of the ſonnes of God. Yea it earneſtly expects and waits for it, as it is expreſt in theſe words. The earneſt expectation of the creature, waiteth for the manifeſtation of the ſonnes of God. But this expectation and waiting muſt be underſtood, of ſuch an expectation and waiting, as the creature is capable of, and not of any ſuch expectations or waitings as are in reaſonable man, it being not capable of it.

But ſixthly, and laſtly, the creature that thus is as hath been ſaid, under the bondage of corruption; under which it groanes and travels, being not willingly but with reluctancy under it; but yet hoping for, and waiting for and expecting deliverance, ſhall at that time, when the ſaints by being ſet at liberty from the preſſures of inward corruptions, and outward enemies, be gloriouſly manifeſted to be the ſons of God; bee alſo ſet at liberty from all its preſſures, and griefes, under which it groans: and ſet into a condition of gladſomneſſe and freedom.

Thus in this place of Paul is this great truth, G5r 89 truth, ſo much ſpoken of by the Prophets, and ſaints, confirmed by Paul: wherein becauſe he in ſome things, ſpeakes more particularly of the ſtate of the creatures at that time, I could not paſſe it by without this brief obſervation of it; wherein wee may ſee that the condition of the Saints muſt needs be exceeding glorious, ſince the creatures over which man is Lord, ſhall be then in ſuch a ſtate of freedome and liberty.

I ſhall not inlarge any further, in producing any other of thoſe many paſſages in Scripture, which witneſſe this truth, but onely thoſe two, Rev. 5. 10. and Rev. 11. 15, 16, 17, 18. Both which, do alſo punctually ſpeak in the language of the Prophet Daniel here in this Chapter; to wit, that the Kingdomes of this world, muſt more viſibly and more fully then yet they have been, become the Kingdomes of the Lord Jeſus, and obey him. So Dan. 7. 14, 27. and Revel. 11. 15. And that when that time is, the Saints muſt poſſeſſe the Kingdome, and reigne on earth: ſo Dan. 7. 22, 27. and Rev. 5. 10.

The firſt of theſe paſſages mentioned in the Revelation, is that, Chap. 5. 9, 10. which runs thus. Thou waſt ſlaine, and haſt redee- G5v 90 redeemed us to God by thy blood; out of every kindred, and tongue, and people, and nation: and haſt made us unto our God, Kings and Prieſts, and we ſhall reigne on the earth. Theſe words are a part of a ſong, ſung by Saints, wherein they praiſe the Lambe, and herein they have in their eye, as matter for which their hearts are ingaged to honour and glorifie Chriſt: both that which he had already done for them, and alſo that which he had not yet done, but would doe for them. That which hee had done for them, in theſe words; Thou waſt ſlaine, and thou haſt redeemed us――and thou haſt made us unto our God Kings and Priests: and that which ſhould bee done for them by Chriſt in theſe words, and wee ſhall reigne on the earth: this being that which they knew hee would doe; hee having declared it by the mouth of all his Prophets, therefore they ſing it out, we ſhall reigne on the earth.

The other paſſage, which is, Rev. 11. 15, 16, 17, 18. runnes thus. And the ſeventh Angel ſounded, and there were great voices in Heaven, ſaying, the Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt, and he ſhall reigne for ever and ever: and the four and twenty Elders which G6r 91 which ſate before God on their ſeates, fell upon their faces and worſhipped God, ſaying, We give thee thankes, O Lord God Almighty, which art, and waſt, and art to come: becauſe thou haſt taken to thee thy great power, and haſt reigned; and the Nations were angry, and thy wrath is come, and the time of the dead that they ſhould be judged; and that thou ſhouldeſt give reward unto thy ſervants the Prophets, and to the Saints, and them that feare thy name, ſmall and great, and ſhouldeſt deſtroy them which deſtroy the earth. And the Temple of God was opened in Heaven, and there was ſeen in his Temple the Ark of his Teſtament; and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

This Scripture being ſo pertinent unto the preſent purpoſe; and having already in another Treatiſe opened the former part of this Chapter, from the firſt to the 15 verſe; I ſhall therefore be the more copious in opening of this part, which is from the 15 verſe (where I left) unto the end of the chapter.

Verſe G6v 92

Verſe 15.

And the ſeventh Angel ſounded, and there were great voices in Heaven, ſaying the kingdoms of this world are become, &c.

The declaration of this truth, that the Kingdomes of this world are become the Kingdomes of the Lord Chriſt, is here held forth unto us to bee that great and glorious part, and portion of the providence and counſell of God, that is to be manifeſted under the ſounding of the ſeventh Trumpet; which brings in the ſeventh, and laſt, and greateſt judgement of God upon that wicked, (as the Apoſtle termes him,) or that man of ſinne. That great Saint oppoſer the Roman Papall Beaſt, and his adherents: For by the ſeven Angels which were to ſound the ſeven Trumpets, is to be undeſtood 7 ſeverall, remarkeable, and great judgements, that in ſo many ſeveral periods of time, by ſo many ſeverall paſſages of the providence and purpoſe of God, ſhould be brought upon that beaſt, and his aſſociates, whereby they ſhould bee gradually ruined. The firſt of them being one degree of bringing them down; and the ſecond bring- G7r 93 bringing them lower then the firſt had done, and the third bringing them lower then the two former, and the fourth breaking down another part of their greatneſſe, and glory, which was not broken by the three former: but the three latter are to bee more terrible, and dreadfull unto them then any of the former; and therefore they are ſaid to be three great woes which were to come upon that crew, Chap. 8. 13. which are there ſtil’d the inhabitants of the earth: for all along in this Propheſie they are cal’d the earth, to diſtinguiſh them from the Saints, who are all along cal’d heaven, and as theſe are ſaid to be woes, ſo they prove woes indeed, unto that miſerable crew; but it is to them, and them onely, and not to any others. As for the Saints, all the ſeven Trumpets produce matter of joy to them, becauſe therein Chriſts enemies, and their enemies are from time to time brought low: And indeed theſe ſeven Trumpets (or ſeven ſeverall judgements of God upon the Beaſt and his adherents,) were obtained from God in a great meaſure by their prayers; being offered up by the Lord Jeſus their bleſſed Mediator, who perfumed them with the incenſe of his own rightwouſneſſe and worthineſſe, in G7v 94 in which they are acceptable: For upon the offering up of the prayers of Saints, with that incenſe, theſe Judgements were powred out upon the earth, that is, nupon that crew: and theſe angels prepared to ſound, as appeares, Chap. 8. 2, 3, 4, 5, 6, &c. So that, the Saints had cauſe to rejoyce, when theſe judgements came upon that faction; and they indeed did rejoyce, and their hearts have been made glad, in all theſe ſeverall Judgemeunts which have come upon them. As in that their Doctrines, and Doctors, Biſhops, Jeſuits, and Prieſts, and much of their power and authority which they had over the people, have been brought down and laid in the duſt; in thoſe ſix ſeverall Trumpreets ſounding, or glorious diſpenſations already paſt, wherein that party have been troubled, perplexed and pained at the heart: and now this great and glorious diſpenſation we are treating of, is to bee the ſeventh and laſt; which is of greateſt terror to them, and greateſt joy to the ſaints: as it followes,

And the ſeventh Angel ſounded, and there were great voices in Heaven, ſaying, the kingdoms, &c.

There were great voices in heaven, that is, G8r 95 is, there were many in heaven, that is, in the Church, or among the Saints, (that in the Propheſies of this Book are ſtiled heaven) that did trumpet forth, ſound forth, or clearely hold forth, and confidently ſpeake out this truth: that the Kingdomes of this world are become the Kingdomes of our Lord and of his Chriſt, and he ſhall reign for ever anad ever. They were voyces; it was not only the ſingle voice of one, but they are voices; it is the voice of many in heaven, many among the Saints: And they are not the whimſicall notions of unſound and rotten men, but they are voices in heaven, voyces of reall Saints.

Great voyces in heaven: Being great voices, argues firſt, that they are not ſome poore weak ſuppoſitions, or may be’s: Nor ſecondly, are they ſome weake faint ſayings; but they are great, that is, effectuall, convincing, and unqueſtionable ſpeakings: ſuch as ſhall be heard, and be received, and be beleeved among the Saints; they ſhall be ſpoken with ſuch authority of Scripture, and ſuch demonſtration of the ſpirit, and power going along with them; and theſe great voyces ſhall have a double effect: firſt, they ſhall miniſter joy and gladneſſe to the Saints; and ſecondly, G8v 96 ſecondly they ſhall miniſter terrour to the Popiſh party, for it ſpeakes and works their ruine, and third woe that comes upon them.

The Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt, and he ſhall reign for ever and ever. The Kingdomes of this world are become to, why were they not ſo before this ſeventh Angell ſounded, or this ſeventh diſpenſation? Is not the earth the Lords and the fulneſſe thereof? whoſe were the Kingdomes of this world but our Lords, and his Chriſts? Anſwer, Though it is true they were his, yet they were not ſo viſibly the Kingdoms of God, and of Chriſt as they ſhall then be. For they ſeemed rather to be the Kingdomes of the evill one, they were ſo univerſally inſlaved to the Devill, among the Indians, and the Heathens that profeſſed not Chriſt, and they ſeemed rather to be inſlaved to that man of ſin, that wicked one, that ſate in the Temple of God, and blaſphemed among ſuch as profeſſed Chriſtianity. But at this time they ſhall in a moſt viſible and glorious manner become the Kingdomes of our Lord, and of his Chriſt: for he ſhall break down the power of other Kings, even of all that will not ſtoop H1r 97 ſtoope to him, and caſt their Crowns at his feet, yea, he will breake them in peeces as a Potters veſſell, and that great Papall Beaſt ſhall be deſtroyed with the fire of his wrath, and his glory ſhall be manifeſted to all people, and nations, and languages: who caſting off all other Lords ſhall willingly be ſubjected to him; and rejoyce in his glorious reign, according to that of the Pſalmiſt, The Lord Pſal. 97. 1. and 96. 10, 11, 12, 13. England is one of the great Iſles. reigneth and let the earth rejoyce, and let the great Iſles be glad thereof. Yea, the Kingdomes of this world ſhall be univerſally ſo ſubjected to our Lord Jeſus Chriſt, as they ſhall all ſerve and obey him only: and other Lords ſhall not have Dominion over them, but they ſhall have one Lord, and his name one in all the earth. Thus in a moſt viſible manner ſhall the Kingdomes of this Zach. 14. 9. world become the Kingdoms of this our Lord, and of his Chriſt.

And he ſhall reign of ever and ever. He having once ſubjected the Kingdomes of this world unto the obedience of himſelfe; it ſhall not be with him, as it hath been with all the great and potent Monarchs that have formerly ruled the world: that one of them H have H1v 98 have thruſt out and deſtroyed another: and one hath taken the Dominion from another. No, none ſhall take the Dominion from him: But as Daniel ſaies, His Kingdome ſhall be an everlaſting Kingdom, and all Rulers ſhall ſerve and obey him. So John here ſais, He ſhall reigne for ever and ever.

And the foure and twenty Elders, which ſate before God on their ſeats, fell upon their faces, and worſhipped God, ſaying, we give thee thanks O Lord God Almighty, &c.

What thoſle foure and twenty Elders are will appeare in the fourth and fifth Chapters of this Propheſie. They are firſt mentioned Chap.4.4. where they are thus deſcribed, And round about the throne were foure and twenty ſeats, and upon the ſeats I ſaw foure and twenty Elders, ſitting, cloathed in white rayment: and upon their heads were Crownes of Gold. Now that we may know what theſe be: we muſt obſerve what the Angell ſaies to John in the firſt verſe of that Chapter, in theſe words, Come and I will ſhew thee things which muſt be hereafter; whence it appears that theſe Elders, as well as the other things which John ſaw, were repreſentatives of ſome things that were to be after that time. Now Chapter 5. we may ſee what H2r 99 what they were that were to be hereafter; which theſe foure and twenty Elders did repreſent, and that is, that they were Saints that were redeemed to God by the bloud of the Lamb out of every kindred, and Nation, and people, as appeares in the 8, 9, 10. verſes of that Chapter.

Now here in this 11 Chapter theſe foure and twenty Elders, that is, theſe Saints and redeemed ones of Chriſt, do upon the ſounding of theſe voyces, (that the Kingdomes of this world are become the Kingdomes of our Lord, and of his Chriſt) fall upon their faces, that is, they lay themſelves low before God, and worſhip him: being exceedingly affected with this great work of God, and with his great grace toward them, in bringing them out of their ſuffering condition to reign with Chriſt.

They fell upon their faces, and worſhipped God, ſaying, we give thee thanks O Lord God Almighty, which art, and waſt, and art to come, becauſe thou haſt taken to thee thy great power, and haſt reigned

The Saints, whatever others do herein, yet they, (if their eyes be open to ſee it) they cannot but give thanks, yea, ſolemnly lay themſelves low before God in thankſgiving: H2 for H2v 100 for the great and ſignall manifeſtations of the Lord God Almighty, and eternall, his taking to him his great power in ruling, and raigning; and laying of ſuch as are indeed his enemies in the duſt, and yet withall at the ſame time their hearts may be very much affected with this, that any godly men ſhould be ſo deeply engaged with Gods enemies: and conſequently do partake of their puniſhments.

Becauſe thou haſt taken to thee thy great power, and haſt reigned Becauſe thou haſt not ſuffered thine enemies alwaies to boaſt, and to triumph, but haſt begun to lay them low before thee, and now haſt taken to thee thy great power, which thou ſeemedſt to have laid aſide, when thou ſufferedſt ſo long the rod of the wicked to reſt upon the lot of thy righteous ones: but now doſt thou take to thee, and ſhew forth thy great power, in puniſhing, and bringing down the power of thine enemies; for theſe things we give thee thanks, and becauſe that now more generally, univerſally, and evidently thou appeareſt to reign over men in thy juſt and righteous deciding of Controverſies, and in juſtifying them that in the integrity of their hearts give up themſelves to glorifie thy H3r 101 thy great name, and to do that which may be for the good of all thy Saints, even of every one that feares thy name, ſmall and great: laying aſide all by and ſelfe reſpects; yea, we give thee thanks for that thou now ſo evidently appeareſt to reigne over men, in condemning and blaſting thoſe that pretending other things, force themſelves againſt their judgements to contend for ſome things which are but a ſeeming ground of that quarrell againſt others which was primarily occaſioned by their ſelfe ends which ſelfe-love hath ſo blinded them as they could not, or would not ſee, but ſhall ſee, and be made to acknowledge them to thee, and to thy Saints by thy righteous judgements.

This and much more is the Saints meaning in theſe words, when they ſay, Wee give thee thankes becauſe thou haſt taken to thee, &c. Wherein they expreſſe how they are affected with, and doe rejoyce in theſe things: Wee know how David expreſſes himſelfe upon ſuch an occaſion, Pſal. 98. 7, 8, 9. Let the Sea roar and the fulneſſe thereof; the world and they that dwell therein: Let the floods clap their hands, and let the hils be joyful together, before the Lord, for he H3 commeth H3v 102 commeth to judge the earth with righteouſneſſe, and to judge the people with equity. David is ſo affected with this great and glorious diſpenſation, when God comes to reigne, and even for to judge the earth with righteouſneſſe, and to decide with juſtice and equity, the controverſies of the people; as that he cannot be content, to onely rejoyce and be exceeding glad thereof himſelfe, but he alſo excites the whole Creation to rejoyce in this moſt glorious diſpenſation. And if theſe that are ſtill of the world, (ſo they be not the deſperate and implacable enemies of his Saints) ſhall have ſuch cauſe to rejoyce when the Lord reigneth; becauſe they ſhall not be at all oppreſſed, nor unjuſtly dealt with, as they had bin before, but ſhall have juſtice done them. I ſay, if theſe, and the whole Creation ſhall rejoyce when the Lord reigneth: much more ſhall Saints, when hee ſhall come to Judge their cauſe with righteouſneſſe, and deſtroy the man of ſinne; and ſhall lay all his ſupporters, though Kings and Princes, (notwithſtanding whoſoever labours to prop or beare them up) in the duſt.

And the Nations were angry.

When God comes to take his great power,er, H4r 103 er, and to reigne himſelfe, the Nations are angry; becauſe their vaine cuſtomes which they have doated upon, muſt bee laid aſide and this great man muſt be brought downe: and that King, and ’tother darling, and favourite of the Nations, (for oppoſing of the Lord Jeſus Chriſt and his Saints) muſt bee deſtroyed, even the Pſal. 110. heads over many Countries.

And thy wrath is come.

When Jeſus Chriſt comes to reigne, hee will breake forth in wrath againſt his, and his Saints implacable enemies: and this is that which he ſpeakes of, when hee ſpeakes of the yeere of recompences, for the controverſies of Sion. And when he ſais the day of vengeance is in Iſa. 63. 3, 4. his heart, and the yeere of his redeemed is come; having ſuffered his adverſaries a long time, to go on unpuniſhed, in afflicting and martryring, and oppreſſing Saints; hee will at last have a time to reckon with them, and hee will avenge his Saints quarrell, (for vengeance is his) recompencing all the blood, and cruelty of their enemies on their owne heads: And he will ſhew that hee hath not been regardleſſe, of all the ſufferings and ſad preſſures H4 which H4v 104 which his people have undergone, from the hands of wicked and cruel men; but when the yeere of his redeemed is come, then will he recompence his enemies for all their controverſies with Sion: and as it is Jer. 30. 23. His fierce anger ſhall goe forth as a whirlewinde, and ſhall fall with pain upon the heads of the wicked.

For thy wrath is come, and the time of the dead that they ſhould be judged.

When Chriſt thus comes to avenge his people on their enemies, he doth therein give judgement for them, for in that thoſe enemies have ſlain with righteous judgement, when he paſſes the ſentence of condemnation, and executes it upon thoſe that have thus deſtroyed, and had a hand in the deſtroying of ſo many innocent, and ſo many righteous ſoules: for all the bloud of all the innocent ſoules, from righteous Abel to the bloud of the many innocents lately ſhed in Ireland and elſewhere muſt be charged upon the And thus God judgeth the dead Saints cauſe. Pope, and that Generation, for ſo ſais the Text, Rev. 18. 24. that in them will be found all the bloud of all the Prophets, H5r 105 Prophets, and Saints, and of all that were ſlaine upon earth

And that thou ſhou dst give reward unto thy ſervants the Prophets, and to thy Saints, and to them that feare thy name, ſmall and great.

The time of Chriſts reigning will be the time of Saints rewarding, for all their love, and all the labour and ſufferings of it. There is none that ever did any thing for God, or that ſuffered any thing for God, but ſhall be abundantly rewarded for all their doings, and ſufferings; and for all their ſhame and ſufferings ſhal have a reward of double joy, according to that paſſage, Iſa 61. 7. For your ſhame you ſhal have double: and for confuſion they ſhal rejoyce in their portion: therefore in their land they ſhall poſſeſſe the double, everlaſting joy ſhall be unto them; And the reward which Chriſt will give, when he hath thus brought down his enemies, ſhall be univerſall to all his Saints; not only (as ſome have conceived) unto thoſe Saints that have been Martyr’d for Chriſt; but to all his Saints, which are here expreſt under various denominations, that ſo all Saints may ſee themſelves here included; and therefore firſt it is thus expreſt, That thou ſhouldſt give reward unto thy H5v 106 thy ſervants the Prophets; by which in generall is meant all Saints: for all Saints have in a meaſure a ſpirit of Propheſie; For the teſtimony of Jeſus is the ſpirit of Propheſie, ſaies the Angell, Rev. 19. 10. but more peculiarly by Prophets, is ordinarily underſtood, the great preachers and publiſhers of Goſpell- truths: thoſe that are gifted and inabled to hold forth publikely to edification, exhortation and comfort Goſpell truths; for this is propheſying, as Cor. 14. 3. and now if there had in this place been no other deſcription given of the Saints which ſhould have been rewarded by Chriſt: but only this his ſervants the Prophets, there might have been ſome queſtion made whether this did include all Saints? and it might be taken only for publike officers; but it therefore follows, and to thy Saints; this is a more generall word, and herein all ſaints might be ſatisfied, though they be not ſo eminently gifted as others are: ſince this word is added, and to thy Saints: but if any ſhould yet conceive that they are not here included, ſeeing ſome that are Saints are ſometimes under ſome doubtings of their Saintſhip; therefore it follows: And to them that feare thy name: ſo that if they have but a true filiall ſonlike feare H6r 107 feare of God, they may hereby be encouraged; but yet any further, that there may not be any diſcouraged for their weakeneſs, becauſe they are lookt upon as little ones, as babes: of becauſe they are low in the world; it therefore followes, and to them that feare thy name, ſmall and great; all Saints, from the moſt eminent Prophet, and Teacher, to the meaneſt and tendereſt babe, thaat waites upon, and loves, and feares the Lord Jeſus, ſhall all be rewarded at his comming; not that any thing they have done or ſuffered doth merit a reward, but he will freely give them a glorious reward, for all that they have ſuffered and done for him.

And ſhouldſt deſtroy them which deſtroy the earth.

This being the time in which he comes to do righteouſneſs and juſtice in the earth: he will render a juſt reward to the enemies of his people, and cauſe his wrath to go forth againſt them to their deſtruction; but this is further ſpoken of in the 19. verſe, as it follows.

And the temple of God was opened in heaven, and there was ſeen in his temple the Arke of his Teſtament, and there were lightnings, and H6v 108 and voyces, and thunderings, and an earthquake, and great haile.

This verſe containes a declaration of two great effects, the firſt of which concernes Saints, and the latter concernes the enemies of Chriſt and his Saints. That which concernes Saints is in theſe words, And the Temple of God was opened in heaven, and there was ſeen in the Temple the Arke of his Teſtament; and that which concernes the enemies is in theſe words, And there were lightnings, and voyces, and thunderings, and an earthquake, and great haile: of this latter effect of the ſounding of this Trumpet I ſhall ſpeake by and by in its place; but firſt of the firſt effect mentioned in this verſe, which concernes the Saints, which is contained in theſe words, And the Temple of God was opened in heaven, and there was ſeen in his Temple the Arke of his Teſtament. The Temple, and the Arke of his Teſtament are both Old Teſtament-phraſes: and for the opening of theſe things we muſt firſt enquire what is meant by theſe phraſes here in the New Teſtament?

Now this may be made cleare by comparing Scripture with Scripture, for the ſpirit of God ordinarily cleares that in one Scripture, H7r 109 Scripture, which he leaves more doubtfull in another.

Now generally in the New Teſtament, our Lord Jeſus Chriſt, and his Diſciples to whom he opened the Scriptures, Luk. 14. 22. of Moſes and all the Prophets do make uſe of ſuch phraſes, as the Temple, and Jeruſalem, and Sion, and the Prieſthood, and the Sacrifices, and the like, to expreſſe thoſe things by them which the outward things in uſe under the law did type out, and they never ſpake of theſe things as they are litterally underſtood; as to be ſo underſtood in the times of the Goſpell: but as being now aboliſhed: and thoſe ſpirituall things which they typed out, are alwaies to be underſtood by ſuch phraſes in the New Teſtament, and ſo the ſpirit of Chriſt in the Apoſtles expreſſly declares: as for inſtance, the Churches of God are now ſaid to be the Temple of God, as 2 Cor. 6. 16. for ye (ſaith Paul to the Church of the Corinthians) are the Temple of the living God; as God hath ſaid, I will dwell in them, and walk in them: and I will be their God, and they ſhall be my people: and ſo alſo the Church of God is in the New Teſtament called the heavenly Jeruſalem, and Sion, as Heb. 12. 22. and Gal. 4. 26. H7v 110 26. and Rev. 21. 2, 3. and in the New Teſtament the title of High-Prieſt is given to Chriſt, as Heb. 8. 1. and the title of Prieſt is given to Saints, as Rev. 1. 6. and the ſpirituall ſervices of Saints are termed ſacrifices, for with ſuch ſacrifices, (ſaies the Apoſtle) God is well pleaſed.

So that theſe words in this verſe, The Temple of God, and the Arke of his Teſtament, are to be myſtically underſtood, and not literally, ſince ſuch things are aboliſhed. Now by the Temple of God, we are to underſtand here the Church of God, the Saints, the people of God, which in the New Teſtament are ſtiled the Temple of God. And as the Arke of the Teſtament was of old that wherein the Book of the Law was put in the Temple of old: ſo in this New Teſtament Temple, that is to ſay in the Church of God, there is the Arke of his Teſtament, there is the new and ſpirituall Laws, and Ordinances of God contained; Now then this follows upon the ſounding of the ſeventh Trumpet, That the Temple of God is opened in heaven; that is, that the Church of God which before ſeemed to be ſhut up, and to lye in obſcurity, now it ſhall be opened, that is, be more fully diſcovered, and manifeſted openly,ly H8r 111 ly, it ſhall no longer remaine ſhut up, and in obſcurity, but it ſhall be viſible, and in it is ſeene the Arke of his Teſtament, among the Churches, the ſaints of God, is to be ſeen the Law, and Ordinances of God ſet up in Majeſty, and purity; I ſay, it is to be ſeen, it no longer remaines in doubt what the Laws and Ordinances of God are; but in his Temple, in his Church they are to be ſeen under the ſounding of this 7th Trumpet.

Thus much concernes and is peculiar only to ſaints, but that which followes concernes the enemies of Chriſt, which is in theſe words; and there were voices, and lightnings, and thunderings, and an earthquake, and great haile: theſe words are to expreſſe terrible things to come upon the oppoſers of Chriſt: the like words are uſed, Rev. 8. 5. To expreſſe the terrible Judgements of God, that were to come upon his enemies in the ſounding of the trumpets, in anſwer to the prayers of Saints, which are there mentioned to be preſented before God: and wee know that thundrings, and lightnings, and haile, is uſually very ſad and dreadfull weather: and earthquakes, and voices, are very ſad and amazing things. Now ſuch terrible, dreadfull, and amazing things H8v 112 things doe come upon Antichriſt, and his adherents, upon the ſounding of the ſeventh Trumpet, which will prove exceeding dreadfull, diſtracting, and deſtructive to them: and this ſhall be when the ſaints ſhall be in greater freedome, and liberty, and glory, and ſplendor then ever they were; and when nothing ſhall diſquiet them, for theſe tempeſts muſt come upon the wicked: To them there will be earthquakes, but there ſhall be none among the Saints, no earthquakes in heaven, (the Saints and their ſocieties are heaven) but Antichriſt and his crew, and conclave is earth, and upon theſe come theſe ſtormes, and theſe earthquakes, but the ſaints are above the reach of them.

And thus much for the opening of this latter part of the eleventh Chapter of the Revelation, which I have the more fully and diſtinctly opened, as it now came in my way, in the cleering of this truth in hand, becauſe I have already opened all the former part from the firſt verſe to the fifteenth where I now began; ſo that now I have opened the whole Chapter.

And now in all theſe thirteen ſeverall Scriptures which I have produced (and opened as there was need) is this truth which in I1r 113 in this twenty ſeven verſe of this ſeventh of Daniel is aſſerted or made as cleare as the Sun.

And having thus cleared this truth in generall, (which I have done the more fully, to be a foundation to what I have in the following part of the diſcourſe to diſcover.) There are now ſeverall queries that may be made, about ſeverall things which are ſuch as theſe.

How and by what meanes ſhall the kingdomes of this world come to bee poſſeſſed by Chriſt and his Saints?

Whether at all the material ſword ſhall be made uſe of in the cutting downe the power of men?

When Chriſt ſhall begin to take the kingdoms of the world into his poſſeſſion?

Whether or no he ſhall take them into his poſſeſſion all at once? or when ſhall the time be when the work ſhall be compleatly finiſhed?

Whether multitudes of the Gentiles ſhall not bee firſt brought into the beliefe of the Goſpel, and the obedience of Chriſt? and when the Jews ſhall be called?

Whether at the time of Chriſts taking the whole world into his poſſeſſion, hee ſhall I not I1v 114 not perſonally appeare on earth?

Whether his ſaints that have been ſufferers for his ſake, ſhall not then be raiſed and reign on earth?

Whether or no the world ſhall then bee burnt with fire?

Whether temporary enjoyments ſhall bee enjoyed by ſaints when Chriſt ſhall take the world into his poſſeſſion?

Whether the Saints ſhall then practice any ordinances?

How long this Kingdome of Chriſt is to continue? and what is to ſucceed it?

Now to all theſe queſtions I ſhall give full and cleere anſwers: which that I may do the more cleerely, and without confounding of one thing with another; I ſhall not obſerve that method of anſwering them particularly as they are laid downe, but (which will bee more cleare, and pleaſant, and ſatisfactory when it is done) I ſhall give a generall deſcription of the ſtate of the Church, from the Yeere 1645, already paſt, unto the day of the laſt generall reſurrection. In which deſcription of all theſe Queries, and many others which might be made, ſhall bee anſwered.

Now the deſcription or map of this new world I2r 115 world, from the firſt entrance into it, unto the utmoſt borders of it, as farre as I have yet diſcovered, (or rather hath been diſcovered to me from the Scripture,) in my weake travels, inquiries, ſearches into it; followes after this ſhort preface.

The Preface.

When the Lord ſhall build up Pſal. 102. 16. Sion (ſaith the Pſalmiſt then) hee ſhall appeare in his glory: Implying, as if the Lord did never appeare ſo gloriouſly as then he doth, when he ſtandeth forth to build up his Sion: And indeed it is very true, that when the Church of God is in a deſolate afflicted condition; when the enemies of the Church triumph over them, and make them as vaſſals, and ſlaves to them, and tread them under their feet, as if they were the off-ſcouring of the world: then is the glory of God much obſcured, and the world cannot at all ſee it, nor is it ſo viſible to his Saints as it ſhall be.

But when God ariſes to ſhake terribly the earth, and to viſit the inhabitants thereof for their iniquity; eſpecially for the cruelty, and malice, and inhumanity, they have exerciſedI2 ciſed I2v 116 ciſed againſt his own people, his peculiarly beloved ones, who bear his owne ſtampe, and image, and name and nature; of whoſe ſoules he is the beloved, and who are the beloved of his ſoule. Then when he commeth to viſit wicked men for theſe things, and to owne his owne people, (as he did the Iſraelites of old when hee brought them out of Egypt,) and to manifeſt to all the world that they are indeed his people, and that hee comes to rebuke, deſtroy, and ſcatter the Kings, and the great ones of the earth for their ſakes; and when he ſets his people at perfect liberty, and crownes them with gracious bleſſings, and deſtroyes all the Nations that indeavour to injure them, or diſturbe their peace. Then I ſay, when the Lord doth theſe things, doth hee appeare in his glory; and ſo hee did when he brought the Iſrealites out of Egypt; and ſo in a more glorious manner then ever will he do, when he buildeth his Sion now in theſe latter daies; wherein hee hath ſpoken of doing greater things for them, then ever hath been done from the beginning of the world, as will appear in the following diſcourſe.

The I3r 117

The deſcription of the new Jerusalem.

That I may ſet out the more cleerly what the condition of the Church ſhall be in theſe glorious times; it will bee requiſite, that I briefly take notice of the condition the Church before this time hath been in, as the Holy Ghoſt hath declared it in Scripture: of which having already ſpoken in my diſcourſe, on the former part of the eleventh Chapter of the Revelation, (and alſo hinted at it in the beginning of this Book;) I ſhall therefore here but nominate ſome particulars, to which I will referre the Reader, that ſo I may avoid unneceſſary prolixity: Onely neceſſity compels me for the cleere and orderly proceeding in this preſent diſcourſe, to recapitulate ſome particular heads of that, of which I have already more largely diſcourſt: as thus,

I have ſhewed that the beloved people of God, (ſtiled by the Holy Ghoſt, The Holy City, The two witneſſes, The Olive trees, and The two Candleſticks: who witneſſe too and propheſie the truths of Chriſt,) have for above 1200 yeares by divine appointmentI3 ment I3v 118 ment and decree been kept in a low condition, in a deſpicable, ſackcloath, mourning, wilderneſſe-condition: and that ſo long they have been warred againſt, and overcome by the Beaſt the Pope, and his crew, I have ſhewne; and that the ten Kings under the Popes Juriſdiction have been of one mind with him in this, trampling upon, and perſecuting the Saints, and that for this end have the ten Kings given their power to the Beaſt.

I have alſo ſhewed that the King of England was one of thoſe that was of one mind with the Beaſt: and that having one mind with the Beaſt he perſecuted the ſaints, and made war againſt them, and overcame them for a ſeaſon as the Beaſt did.

I have ſhewed alſo that the time of this prevalency of the Beaſt, and the Kings under him over the Saints, and making war againſt them, and overcoming them, was a limited, prefixed time: and that beyond it they could not go, nor have the power to overcome the Saints after that time was expired.

I have alſo ſhewed how long time it was that the Scripture declares that the Beaſt and his Aſſociates ſhould have power to perſecutecute I4r 119 cute the Saints, and prevaile over them, and that was 1260. years, after which terme was expired they were to prevaile no more.

I have alſo ſhewed when that time expired, and that was in the yeare 16451645.

And now I proceed from this yeare to deſcribe the ſtate of the Church.

In this yeere, as I have ſaid did the time of prevalency of the Beaſt and his Aſſociates over the ſaints ceaſe: and though thoſe enemies of the Saints do not ceaſe to be after this yeare; but they do and ſhall remaine yet longer, yet they ceaſe to overcome the Saints, and inſtead of prevailing they ſhall be prevailed againſt; and inſtead of overcomming they ſhall be overcome by the ſaints. I ſay not that they ſhall never any more make war againſt the Saints in theſe three Nations, nor in France, nor Spaine, or Portugall, or Germany, or any of the other Kingdomes, or any part of the world; but this I ſay, they ſhal never any more overcome them in war. They ſhall no more tread them under feet; for it was but 1260. Rev. 13. 5, 7. years that the Beaſt was to make war againſt the Saints, ſo as to overcome them, and that time is expired, and in this yeare 16451645. did it come to a period, at the I4 expi- I4v 120 expiration whereof the Lord appeared in his glory, and raiſed up his Saints out of their low condition, and gave them to overcome their enemies, and to go on by Jeſus Chriſt their great Lord Generall, conquering, and to conquer: cauſing them to tread downe ſtrength, to overcome the little Horne, giving him into their hands, cauſing them to do juſtice upon him andhis Aſſociates, and to overcome all that riſe up againſt them: (This hath already been done, and now to deſcribe what is to ſucceed as the Scripture declares it, thus) and now muſt they go on hence-forward to get victory over the Beaſt.

Of the overcomming of the ten Kings.

And as the Lord Jeſus hath by his Saints already begun with that little Horne, who came up in the room of three of the ten Kings: ſo he will go on to overcome all the Kings, as appeares, Rev. 17. where at the 14. ver. it is ſaid, that the ten kings while they were under the Beaſt ſhould make war with the Lambe, and this we know they did; for as the Beaſt made war with the Lambe, and with his ſaints, ſo did the ten Kings alſo, they gave up their power and ſtrength unto him; but what followes? They ſhall make war I5r 121 war with the Lambe, and the Lambe ſhall overcome them.

But here it may be queſtioned, how the Lambe ſhall overcome them? And in what way? And by what meanes?

To which I anſwer, The meanes by which the Lambe will overcome the ten Kings. That as they are making war with the Lambe, (for in making war with his ſaints, they do make war with the Lambe,) the Lambe ſhall overcome them; we know how the late King made war with the Lambe, and how the Lambe overcame him; we ſee now how the King of Scots is making war with the Lamb, and how the Lambe is overcoming him; and ſo when the reſt of the Kings ſhall make war with the Lambe, ſhall the Lamb overcome them; that is plainly thus, the Lamb ſhall overcome the ten Kings that make war with him in his Saints, by being in, and among, and with the Armies of his Saints, ſubduing their enemies before them; and as this is cleere by what he hath already done, ſo alſo is it cleare in this very Scripture that ſpeakes of the Lambe his overcomming of them: thus, And they ſhall make war with the Lamb, and the Lamb ſhall overcome them: for he is King I5v 122 King of Kings, and Lord of Lords; and they that are with him are called, and choſen, and faithfull; where it is clear, that when the ten Kings make war with the Lambe, and that he being Lord of Lords, and King of Kings overcomes them, that his ſervants that are called, and choſen and faithfull, attend him, and are his inſtruments in this buſineſſe; elſe why are they ſaid to be with him when he doth that worke? But it cleerly implies, that by the Armies of his ſaints he doth it: as in the 19. of the Revelation it is ſaid (that when he commeth to deſtroy the Beaſt, and) that in righteouſneſſe he doth judge and make war; that in that war alſo the armies in heaven (or of his ſaints) followed him, ſo that the Lord Jeſus is the great Lord Generall that goeth forth to overcome the ten Kings, and his ſaints, his choice, called, and faithfull ones, are the Armies that follow him.

The lawfulneſs of fighting againſt the enemies of Chriſt with the materiall ſword cleared.

But ſome may here object or ſay, is it lawfull or warrantable for ſaints under the Goſpell to fight upon ſuch an account? Doth not the Goſpell require them to live peaceably? and I6r 123 and not to avenge their own quarrell, but to ſuffer patiently the wrongs done unto them, and whoſoever ſmites themon the one cheeke to turne to him the other alſo, and to bleſſe them that curſe them, and to do good to them that diſpitefully uſe them, and perſecute them; and are not ſaints appointed to a ſuffering condition in this world, now under the Goſpell eſpecially? and ſaith not the Apoſtle that he who would live godly in Chriſt Jeſus muſt ſuffer perſecution? and ſeeing theſe things are ſo, how can it be lawfull for ſaints to fight to maintaine their own peace, and to preſerve themſelves from ſuffering at the hands of thoſe that would perſecute them, and do them wrong?

To which I anſwer, firſt that it is indeed true that ſaints ſhould be meek, and peaceable, and ſuffer wrongs, and do good for evill in their own private caſes, they are not to avenge themſelves: and I beleeve they will not, but rather than render evill for evill, will do good for evill; but yet withall we are to conſider, that this is as true, that thoſe ſaints that are Magiſtrates are indiſpenſibly bound to do juſtice upon Rom. 13. 4, 5. evill doers, and that thoſe ſaints which I6v 124 which are ſubjects to be ſubject to thoſe Magiſtrates in all juſt commands; and this being not denied (as it cannot be denied) then it follows, that if a Godly Magiſtrate hath ſome that are evill doers under him, as that are theeves, or robbers, or murtherers, or the like, it is his duty to do juſtice upon them: for he is appointed of God for that end, to be an encouragement to them that do well, and for the puniſhment of evill doers, that juſtice may take place, and that he ſuffer none of his people under him to be injured or wronged that would live peaceably and Godly; and if ſuch a Magiſtrate ſhould neglect to do his duty in this caſe it would be his ſin: and he would not anſwer the end for which he is ordained of God. This being ſo, then if the caſe be ſo, as that an Army of injurious men ſhould riſe up, either within the territories of good Magiſtrates, or without, thus to rob, and ſpoile, and kill their ſubjects; they are to command ſuch of their ſubjects as they think fit, to ſuppreſſe thoſe evill doers, and if poſſibly they can to prevent them from injuring, and wronging, and ſpoyling thoſe people whom they are to protect: and their ſubjects ought to obey them in theſe their juſt commands: for it is the I7r 125 the duty of godly people to obey their ſuperiours in all lawfull things; and now theſe things may be done by Magiſtrates, and people now under the Goſpell; and yet they may inviolably obſerve thoſe rules, in reſpect to their own private caſes; of ſuffering patiently the wrongs that are done unto them, and loving their enemies, and doing good to them that hate them: Theſe things may they do, and yet ought they not to leave the other undone.

But this may by the way bee conſidered, that there hath been times when there was never a good Magiſtrate in the world; and then was it the duty of Saints to bee wholy paſſive, and obſerve the forementioned rules of patient ſuffering.

But when providence ſo orders it, as to place in authority godly men; then wee ſee it cleer, that they ſhould neglect their duty, if they ſhould not protect thoſe that do well, from the wicked cruelties of evill doers: and thus the objection is anſwered, and it is cleer, that it is lawfull in Goſpel times for Saints to fight againſt ſuch as would murther, and deſtroy them (as the Aſſociates of the Beaſt would.) Nay, it is not onely lawfull to do it, but it would bee their ſinne if they I7v 126 they ſhould not doe it. Godly Magiſtrates would ſin if they did bear the ſword in vain, and did not puniſh evill doers: and godly ſubjects would ſinne, if they ſhouldnot obey the Magiſtrate when hee requires them to do this lawfull thing; which is to bee aſſiſtant to him in puniſhing of evill doers: and thus have I anſwered this ſufficiently, if I ſhould not adde any thing elſe in anſwer.

But ſecondly, in anſwer to ſuch as make this objection; that though it be true that the Apoſtle ſaies, that thoſe that will live godly in Chriſt Jeſus muſt ſuffer perſecution; and it was a truth in the Apoſtles time, and hath been ſo for almoſt this ſixteen hundred yeeres, ſince that the Saints have ſuffered perſecution, either from the Roman Beaſts the Emperours, or the Roman Beaſts the Popes, or thoſe that have acted by authority from them: yet it doth not follow, that this will alwaies hold a truth, that the ſaints ſhall be alwaies ſufferers: but the contrary is cleer, and I know none that deny it; but that as the Saints have had a ſuffering time, ſo they ſhall have a time of deliverance, and freedome from ſuffering; and the rod of the wicked ſhall not always reſt upon the lot of the I8r 127 the righteous; but God will (though he have borne Luke 18. 7. long) at laſt avenge the quarrell of his people upon their enemies: and though for this 1500 or 1600 yeers, God (having appointedhis people thus long to a ſuffering condition,) he never called his people to do juſtice upon their enemies, as hee did his people of old oftentimes under the Law, (as in the time of Joſhua, and of the Judges, and David, &c.) Yet it followes not but that hee may do it now: For it is no where ſaid that now in the latter daies, when the time of the Saints deliverance commeth, that they ſhall not by the ſword (as Iſrael of old did,) ſubdue the enemies of God, which are alſo their enemies.

I ſay it is no where ſaid they ſhall not ſo do, but in ſeverall places it is ſaid that they ſhall ſo doe, as in that knowne place in the 149 Pſalme, (which never was yet ſo eminently fulfilled as it ſhall be in theſe latter daies,) Where the Pſalmiſt in expreſſe termes ſais, that the Saints ſhall execute vengeance upon the heathen, and puniſhment upon the people; and bind their Kings in chaines, and their Nobles in fetters of iron; and execute upon them the judgement written. And doubt- I8v 128 doubtleſſe the time is comming, wherein the Saints in a moſt glorious manner ſhall have the honour to doe theſe things: And this is cleer likewiſe in the 110 Pſalme, where the Pſalmiſt ſpeakes expreſſely of the time, when the enemies of Chriſt ſhall bee made his footſtoole, as appeares in the firſt verſe; The Lord ſaid unto my Lord, ſit at my right hand untill I make thine enemies thy footſtoole. Now Jeſus Chriſt when he aſcended up to Heaven, is ſaid there to ſit at the right hand of God, Mark 16. 19. and there he ſitteth, and there hee muſt ſit, untill the time come that all his enemies be made his footſtoole (ſais the Pſalmiſt.) And in the fifth verſe, ſpeaking of that time, when they ſhall be made his footſtoole, he ſpeakes thus, The Lord at thy right hand, (that is, the Lord Chriſt at the right hand of God) ſhall ſtrike through Kings in the day of his wrath, and he ſhall judge among the heathen, and fill the places with dead bodies, and wound the heads over many Countries. This is a great work that he will doe, wound the heads over many Countries, ſtrike through Kings in his wrath; but what inſtruments ſhall the Lord Jeſus uſe in doing theſe things, he being at the right hand of God? that is anſwered in the ſecond and K1r 129 and third verſes, The Lord ſhall ſend the rod of thy ſtrength out of Sion, — and thy people ſhal be willing in the day of thy power. Here it is cleer that the ſons of Sion, are & ſhal be the Lords inſtruments, the rod of his ſtrength, and they ſhall be willing in this day of Chriſts power.

Another very cleer place to this purpoſe, wee have, Eſa. 54. 15, 16, 17. The whole Chapter is a Propheſie of the happy eſtate of the Church in theſe latter daies: But that which is obſervable to this purpoſe, is in theſe words; In righteouſneſſe thou ſhalt bee eſtabliſhed, thou ſhalt bee far from oppreſſion, for thou ſhalt not feare, and from terror for it ſhall not come neer thee. But how ſhall this be? ſhall they have no enemies at all to oppreſſe them, nor terrifie them? yes, they ſhall have enemies, but they ſhall have no power to oppreſſe them: nay, they ſhall not ſo much as be any feare, or terror at all unto them; ſuch confidence ſhall they have that they ſhall overcome them; for ſo it follows in the next verſe. Behold they ſhall gather together, but not by me; whoſoever ſhall gather together againſt thee, ſhall fall for thy ſake―― and no weapon that is formed againſt thee ſhall proſper; and every tongue that ſhall riſe againſt thee in judgement, thou ſhalt condemn. K This K1v 130 This is the heritage of the ſervants of the Lord, and their righteouſneſſe is of me, ſaith the Lord. Thus its cleer, that though the Church in theſe times have enemies, and though theſe enemies doe gather together, and riſe up againſt them, yet Saints ſhall not feare them, nor at all bee terrified by them. Why? The Lord hath promiſed, that all their enemies ſhall fall before them, and though they make weapons and fight againſt the Saints, yet they ſhall not proſper; But the Saints ſhall overcome them in all the battels they fight.

Againe, that the Saints ſhall in theſe latter daies, be the inſtruments of Chriſt in ſubduing his enemies, is cleere, as in the fourteenth and ſixteenth verſes of the ſeventeenth of the Revelation, and in the nineteenth Chapter; ſo alſo in the ſixth verſe of the 18 Chapter, where the Lord gives an expreſſe commiſſion and command to his people, to execute his juſt vengeance upon his and their enemies, in theſe words; Come out of her my people,――and reward her, even as ſhe hath rewarded you, and double unto her double according to her workes: in the cup which ſhe hath filled, fill to her double; how much ſhe hath glorified her ſelfe and livedved K2r 131 ved deliciouſly, ſo much torment and ſorrow give her: And thus much in anſwer to this objection.

Thus have I ſhewne that the Lambe having raiſed his Saints, hath in part overcome, and is going on to overcome the ten Kings; in which he will make uſe of his ſaints as his inſtruments.

And now I am to go on to declare, How the ten Kings ſhall ſo imbrace Chriſt, as they ſhall hate the whore. that as the ten Kings or Kingdomes, (for it is not the Kings alone but the Kingdomes alſo that hee will overcome) ſhall be ſubdued by the Lambe and his ſaints: So will he ſo poure out his ſpirit upon the people of thoſe Kingdomes, as they ſhall not unwillingly, (I meane many of them, or at leaſt ſuch a part as ſhall rule the reſt in thoſe Kingdomes) but willingly yeeld obedience to him that hath ſubdued them: and that in love to him. And this appeares in the ſixteenth verſe; And the ten hornes which thou ſaweſt upon the Beaſt, theſe ſhall hate the whore, and make her deſolate, and naked, and ſhall eat her fleſh, and ſhall burne her with fire. Rev. 17. Thus, thoſe that were once one with the Beaſt, when they are overcome by the K2 Lamb, K2v 132 Lambe, ſhall have ſuch cleer light given to them to diſcover truth; and ſhall be ſo freed from the ſmoake of the bottomleſſe pit, which is in the Beaſts Kingdome: and ſhall have ſuch cleere light given to them, as they ſo cleerly ſee the deluſions, and the abominable filthy practices of the Babyloniſh crew, as their hearts ſhall riſe againſt them, and they ſhall loathe and hate them; and then ſhall willingly, and freely yeeld obedience to the Lamb that overcame them, and ruine that curſed City Rome, which is ſtil’d the Whore, the Mother of Harlots and abominations of the Earth. Of this deſtruction of Rome I ſhall ſpeake more fully in its place: But firſt I muſt declare what things muſt precede it; for about theſe daies, when the Kings (or Kingdomes) are thus overcome, and alſo converted and enlightned, and before the ruine of Rome, the Goſpel ſhall be preached univerſally unto all Nations, and Kindreds, and Tongues, and People, which doubtleſſe will bee effectuall to the bringing in of multitudes, both Jews and Gentiles, the manner of which I ſhould here proceed, cleerly and particularly to deſcribe; but before I proceed any further therein, I ſhall make a little neceſſary digreſſion.

For K3r 133

For firſt, I muſt Jeſus Chriſt in the yeare 16451645. began to take his Kingdome. make it to appear, that Jeſus Chriſt in the yeare 16451645. began to take his Kingdome, and this I ſhall cleare, to the end we may the more orderly proceed in deſcribing what is to follow.

Now that it is ſo, appeares Rev. 11. where it is ſaid, that when the witneſſes are raiſed, that then the ſeventh Trumpet was ſounded, and then it is expreſly ſaid, that the kingdomes of this world are become the Kingdoms of our Lord and of his Chriſt: and he ſhall reign for ever and ever. Thus expreſly is it ſaid to be done upon the reſurrection of the witneſſes, and before all his judgements are powred out upon his enemies, ſome of which are mentioned in the following verſes, And ſo in this 27. verſe of this ſeventh Chapter of Daniel it is ſaid, that when the time, times, and halfe a time are come to an end, and the little Horn is overcome by the Saints, that immediately upon this, the Kingdome, and Dominion, and the greatneſſe of the Kingdome under the wholeheaven ſhall be given to the people of the Saints of the moſt High; whoſe Kingdome is an everlaſting Kingdome: and all Rulers ſhall ſerve and obey him.

K3 But K3v 134

But it may be objected, how can this be ſaid to be ſo, ſeeing that we ſee the great Monarchs of the world, or the toes of the 4 Monarchs (mentioned Dan.2.) among whom the world is divided, do yet poſſeſſe moſt of the ſeverall Dominions under the whole heaven: theſe only of England and Ireland excepted; and they do not any of them ſtoope to the Scepter of Chriſt, nor to his Government, but they do exclude it wholly, and rule according to their own tyranicall wils and pleaſures?

To this I anſwer, That although we ſee not yet thoſe many Kingdomes and Dominions of the world ſubjected unto Chriſt; yet this may be true notwithſtanding, and will appeare, if we conſider that the Kingdome of Chriſt in the beginning of it (in the ſecond of Daniel) is ſaid to be a ſtone cut out of the Mountaine without hands, that ſhould ſmite the Image upon his feet, and breake them to peeces: which ſtone was to become a glorious Kingdome, and fill the whole earth; by which appeares, that the beginning of this Kingdome ſhould be ſo ſmall as it ſhould not appeare whence it came, it ſhould be a ſtone cut out of the Mountaine, it ſhould not appeare to be any Mountaine, but K4r 135 but to be a ſtone at firſt, but afterwards to become a great Mountain, and fill the whole earth; Againe, at firſt it ſhould appeare as a ſtone cut out of the Mountaine without hands, it ſhould ſo miraculouſly appeare at firſt as it ſhould ſeeme to be done without hands, without the power, or ſtrength, or help of the Kings, Princes, or Monarchs of the world; and when the witneſſes were firſt raiſed, what help of the ſtrength, and power of the Kings and Monarchs of the world had they? What hands aſſiſted them? Were they not a company of poore weake deſpiſed people in the eyes of the world, that were indeed but as a little ſtone cut out of the Mountaine of the whole world without hands? and yet this little ſtone cut out of the Mountaine without hands muſt, and undoubtedly ſhall ſmite the Image upon his feet, and break in peeces the Iron, and the Clay, and the Braſs, and the ſilver, and the Gold together, and not ceaſe untill its ſelfe become a Mountaine filling the whole earth. Jeſus Chriſt having begun to take to him his great power, and to reigne, will not ceaſe untill he have ſubjected every Dominion to his Royall Scepter, and made them to ſerve and obey him: which he is going on apace K4 to K4v 136 to do; and will doubtleſſe go on ſwifter yet; and the neerer he is to the end of his worke, the ſwifter is his motion like to be.

Thus have I digreſt from what was in hand (being to deſcribe the manner of bringing in of multitudes to the obedience of Chriſt) to this end, that notice might be taken of this along as I go, that what Chriſt doth herein, is in order to the becomming a great mountaine: according to the phraſe of the Prophet; but now to return.

I was ſhewing, how that when the Lambe had overcome the ten Kings, that when the Goſpell muſt be preached to all nations. then before the ruine of Rome, the Goſpell ſhould be univerſally Preached unto all Nations; and this is cleer Rev. 14. In the five firſt verſes of that Chapter we have a declaration of Jeſus Chriſt his ſtanding upon mount Sion, his appearing for to own his people, and of his peoples being gathered unto him, which are deſcribed to be pure, and undefiled, and redeemed ones to God, and to the Lord Jeſus: and they are ſaid to be the firſt fruits, and to follow the Lambe whereſoever he goeth; implying, that they are the firſt of thoſe that were K5r 137 were called to waite upon the Lambe in the ſervices that he hath to do for them in order to the ſetting up of his Kingdome. They were brought in to him before the everlaſting Goſpel was generally preached, and before the fall of Babylon. They were the firſt fruits. Now who are theſe firſt fruits that now ſtand upon Mount Sion with the Lamb, and follow him witherſoever he goeth? Doubtleſſe, thoſe whom he hath now called forth to follow him, and thoſe that he will call out of the reſt of the ten Kingdomes. Well what follows? In the 6, 7, and 8. verſes. And I ſaw and Angell flye in the midſt of heaven, having the everlaſting Goſpell to preach unto them that dwell on the earth; and to every nation, and kindred, and tongue, and people: ſaying with a loud voice, feare God and give glory to him; for the houre of his judgement is come, and worſhip him that made heaven, and earth, and the ſea, and the fountaines of waters: and there followed another Angell, ſaying, Babylon is fallen, is fallen, that great City, &c. Here we ſee that before the fall of Babylon, and yet after the firſt fruits are come in to the Lambe, the Goſpell muſt be preached to all Nations: and doubtleſſe, glorious and wonderfull will be the proceedings of Jeſus K5v 138 Jeſus Chriſt in the world, now that he hath begun to take the Kingdomes and Dominions thereof into his poſſeſſion; he hath done great things in ſome Kingdomes already, and he will do the like in others ſhortly; and will powre out his ſpirit withall unto them, and ſo cauſe the light to appeare unto them, as ſhall effectually diſcover unto them the baſeneſſe, the viciouſneſſe, the filthineſſe, and the abominableneſſe, of the curſed Doctrines of the Beaſt, and the whore: and cauſe them to loath them, and to publiſh and manifeſt their diſlike and hatred of them to all the world: and with much zeale and fervency of ſpirit will all ſuch as ſhall bee enlightened, and thereunto qualified, preach and publiſh the cleare truths of the Goſpell, in oppoſition to the falſe Doctrines of Antichriſt, in all parts of the world, and unto all nations: diſcovering alſo unto them the glad tidings of the Goſpell, to the ſaving of their ſoules, and the turning of them from Idols and vanities to ſerve the true and living God.

Of K6r 139

Of the Jews Converſion.

And by this meanes way will be made for the bringing in of the Jewes, who are at this day earneſtly expecting of, and waiting for the comming of the Meſſias; Chriſt the anointed to bee their King, their Saviour, and their Prophet: But before the ten Kings doe hate the Whore, and before they manifeſt to all the world a deteſtation of her, they cannot come in; but then ſhall the everlaſting Goſpell be preached to all Nations, Jewes and Gentiles; and a ſpirit of zeale, for Chriſt will bee then upon the Saints, ſo as they ſhall not bee able to withhold from preaching the Goſpel more generally in all the world.

But if now any faithfull and able Miniſter of the new Covenant, which is the Miniſtration of life, and the Miniſtration of the K6v 140 the Spirit; ſhould goe and preach Jeſus Chriſt unto the Jewes, and publiſh glad tidings to them, and tell them that the Meſſias is come, and that Jeſus Chriſt is he who will bee their King, and Lord, and Prophet, and Saviour, and will ſave them from all their ſinnes, if they beleeve in him; and that he will reſtore all things to them, and do glorious things for them; alas! they would ſcarce now ſay of ſuch, Bleſſed is hee that commeth in the Name of the Lord: and why? becauſe they cannot beleeve, that the Lord Jeſus Chriſt in whom we beleeve, and rejoyce and glory; and who is our light, and life, and peace, and joy, and ſtrength, and all in all; is indeed the Meſſias, and the Saviour of all the ends of the earth, as we know, and beleeve he is: and why cannot they beleeve it? becauſe that great Whore, the City of Rome, who pretends to have power over all What is the preſent let of the Jewes cunverſioon. that are called Chriſtians, is ſuch a filthy, abominable, hatefull ſtrumpet; ſuch a mother of harlots, andabominations. Whereas the Jewes keep cloſe to the Old Teſtament, and to the Law contained therein, which is holy, juſt, and good: And they K7r 141 they know, and are aſſured in the Old Teſtament, that when the Meſſias comes, hee will turne away ungodlineſſe from Jacob; he will cleanſe them from all their corruptions, and all their waies that are not good; and that they that are his ſhall be a holy people, a people taught of God: and therefore they cannot beleeve him to be the true Meſſias, whom ſuch polluted, openly profane, and impudently filthy creatures, as the Romaniſts are, profeſſe to bee their Saviour. For beſides many others, there are five things eſpecially, which the Jews take offence at, in the practiſes of that curſed crew: as

Firſt, their worſhipping of Images, and ſtatues, and croſſes, and crucifixes, and ſuch like trumpery.

Secondly, their loathſome, hatefull, and exceſſive giving up of themſelves unto uncleane luſts; tolerating and allowing themſelves, and others in them; as in fornication, adultery, ſodomie, and beaſtiality; practiſes which the very heathen abhor: and yet theſe abominable ſins the Popes, Cardinals, Biſhops, and Prieſts, and others of all ranks are frequent in the practice of: granting liberty to all that are under their juriſdictions,ons K7v 142 ons, to live in the practice of them; if they do but purchaſe a pardon, with mony from the Pope for them.

Thirdly, frequent murthers, teaching it to be no ſin to murther an Hereticke, and tolerating ſuch as are murtherers.

Fourthly, Their tolerating of drunkenneſs, and oaths.

Fifthly, Their allowing of ſorcery, and witchcraft: moſt of their Prieſts being ſorcerers.

For theſe things eſpecially, but for many others alſo are the Jewes offended, and cannot beleeve him to be the true Meſſias that ſhall be the Saviour of ſuch prophane perſons; for they are aſſured that ſuch perſons cannot be the people of God: They know that Adulterers, and Idolaters, and Sorcerers, and Murtherers, and Swearers, and Lyers ſhall not enter into the Kingdome of God. Not ſhall come into his holy Pſ. 15. 1, 2. and 24, 2, 4. Hill, ſais David, but ſuch as have cleane hands, and a pure heart; and this they know, and therefore do hate the Popiſh crew.

But when the Lamb ſhall have overcome the ten Kingdomes, and ſhall have put them into a new frame and poſture: and when K8r 143 when his glory ſhall be wonderfully ſeen among his people, and all the world ſhall heare how gloriouſly he ſhall manifeſt himſelfe among them; in giving of his people miraculous victories over, and unheard of ſucceſſe againſt the Beaſt and his Aſſociates, and that in ſuch a wonderfull manner as the like hath not been heard of; and when the Jews ſhall heare of this, and heare how the Kingdomes are fallen from the Beaſt; and how they loath thoſe abominable practiſes with a perfect hatred; and how that they do all ſet themſelves againſt that curſed company; and intend to make them deſolate, and utterly to deſtroy them as the enemies of him who is the true Chriſt. At this time, I ſay, way will be made for the bringing of them in, and then the Goſpel in the purity of it ſhall be preached unto them: being wholly freed from the imbaſing mixtures of Romes inventions, and the pure Goſpell of Jeſus Chriſt ſhall in the preciouſneſſe, and ſweetneſs, and glory of it, be cleerly held forth unto them, and they then will begin to be convinced, ſeeing that our Lord Jeſus Chriſt doth manifeſt his wrath and diſpleaſure againſt that prophane ſort of men, and ruines them, and deſtroyes them, and takes vengeance on them, for all their K8v 144 their abominations that they have committed, and all the murthers, and cruelties that they have exercised upon his holy people, whom now he ownes, and gloriouſly goes on to ſave them with outward and externall ſalvation, as well as inward; and giving of them to tread upon the necks of their enemies, and to be exalted above the Nations: Then, I ſay, cleere way will be made for them to be brought in, and to beleev the Lord Jeſus to be indeed their King, and Saviour, and Prophet, and to give themſelves to him, and to his protection; and when they ſhall thus do, they ſhall have the ſpirit abundantly poured out upon them; and they ſhall bemoane themſelves for their folly, in that they have ſo long rejected Jeſus Chriſt: and ſhall then look upon this Jeſus whom they have pierced, and ſhall mourne for him as for an only ſon, as appeares, Zach. 10. and that Scripture ſeems to import, that ſuch ſhall be the ſpirit of grace, and ſupplication, and ſo ſtrongly ſhall that ſpirit work in them, as they ſhall therein exceed us; for grace ſhall be ſo powerfull, and love ſhall worke ſo wonderfully in them, and ſo melt their hearts, as that they ſhall be ſo deeply afflicted for their having rejected Jeſus Chriſt, as L1r 145 as they ſhall be in bitterneſſe, as one that is in bitterneſſe for his firſt borne; and being ſo in good earneſt, it is ſaid that each ſoule ſhall mourne apart.

And for the manner Of the admirable manner in which the Jews ſhall be converted. of this their unfaigned converſion, the Holy Ghoſt ſpeakes, as if this worke ſhould be done very ſuddenly, and very admirably, as appeares, Iſa. 66. 7, 8. Before Sion travelled ſhee brought forth; before her paine came ſhe was delivered of a manchild; who hath heard ſuch a thing? Who hath ſeen ſuch a thing? Shall the earth be made to bring forth in one day? ſhall a Nation be brought forth at once? For as ſoon as Sion travelvled ed ſhe brought forth her children; Here it is clearely implyed, that the work ſhall be very admirable, and be very ſuddenly, ſtrangely, and unexpectedly done. It ſhall be done as it were before any work is viſibly begun, and before thoſe ordinary preparations to ſuch a worke, that do uſe to precede the ſame work in others, at other times, when others have been begotten and borne to Chriſt, there hath been a long L travel- L1v 146 travelling in birth for them before they have been brought forth, and the paines, and the pangs of the new birth do ordinarily precede the bringing of it forth, in ſome more, in ſome leſſe, in all ſome; but here it is ſaid, Before ſhe travelled ſhe brought forth, before her paine came ſhe was delivered. O what a wonderfull! what an admirable thing is this! and therefore in the next verſe it followes by way of admiration, who hath heard ſuch a thing! who hath ſeen ſuch a thing! as if it had been ſaid, this is a thing which hath not been heard of, theſe are things that never have been ſeen; and can ye beleeve ſuch things? Shall the earth be made to bring forth in one day? Shall a Nation be borne at once? And ſhall theſe things be ſo indeed? Yea, they ſhall: for it follows, As ſoone as Sion travelled ſhe brought forth her Children. The worke of the birth of a Nation ſhall be very ſudden. The earth ſhall bring forth in one day.

Zion no ſooner travelled but ſhe brought forth her Children; it was ſo ſoon, and her travell ſo quickly over, as it may in compariſon of others, be ſaid to be no tra- L2r 147 travell, but to be done before travell, and before paine came; a paralell place to this we have Iſa. 49. Where the Lord ſais, that though Sion ſaid, my Lord hath forſaken me, and the Lord hath forgotten me: that yet he had not forgotten them, but they were graven upon the palmes of his hands: and that their wals were continually before him: and that the time ſhould come when he would wonderfully enlarge them; and therefore ſaies in the 20. verſe, The children which thou ſhalt have after thou hast loſt the other, ſhall ſay againe in thine eares: the place is too ſtraight for me, give place to me that I may dwell. And at the 21. verſe, Then ſhalt thou ſay in mine eares, who hath begotten me theſe? I have loſt my children, and am deſolate, a captive, and removing to and fro, and who hath brought up theſe? behold I was left alone; theſe where they? It is a broken expreſſion (for thsere is no other word added in the HebHebrew: to, where they?) ſhewing amazedneſs at the miraculouſnes of the thing. It ſhal be of ſuch a ſudden, that thoſe multitudes ſhall be brought in, after the Churches being deſolate, a Captive, L2 and L2v 148 and being removed to and fro, up and down at the pleaſure of tyrants: when her children ſeemed to be all loſt, and none of the Sons of Sion could as it were viſibly appeare: that ſhe ſhall ſay in her heart, who hath begotten me theſe? Or how came I ſo ſuddenly to have ſo many Children? Who hath brought them up? Or what ſhall I ſay? Where they? What a miracle is it that I ſhould have ſuch a multitude of Children, on ſuch a ſudden, after my deſolated, captivated, and wandering condition? Thus in theſe Scriptures it appeares that this worke ſhall be very ſudden, in a very ſhort time it ſhall be done: a Nation ſhall be borne at once: and the Earth ſhall bring forth in a day: which implies a very ſhort time; but to confine it to a naturall day, conſiſting of 24 houres, I ſee no reaſon nor neceſity of ſo underſtanding it; but it is uſuall in the Scripture to account a day for a yeere, and of more then ſo, of neceſſity we may not underſtand it: becauſe the holy Ghoſt hath here ſo many emphaticall expreſſions to ſet out the ſuddenneſſe of it: as that it ſhall be ſudden beyond what hath L3r 149 hath been heard of; Who hath heard ſuch a thing? And that it ſhall be done ſo ſuddenly, as that thoſe uſuall preparations that do precede the ſame worke in others, ſhall ſcarcely appeare in this; and ſo ſudden that Sion her ſelfe is as it were aſtoniſhed at the thoughts of it, and looks on it as that which ſhe cannot imagine how it came to paſſe; ſo that we may rather take liberty to conclude, that it ſhall be indeed done in a naturall ordinary day: then to conceive that it ſhall be more than a yeere (which is a Propheticall day) a doing; for then it would not be ſo miraculous, if it ſhould be yeares a doing; but miraculous, and unheard of, it ſhall be for the ſuddenneſſe of it; As ſoone as Sion travelled ſhe brought forth, and a Nation is borne at once. By which Nation as we may no doubt underſtand the Nation of the Jews: ſo may we unqueſtionably alſo be perſwaded, that the fulneſſe of the Gentiles which is to come in with them, and upon their comming in, is herein alſo included, and not at all to be excluded; for the Scripture ſpeakes as fully every where for the bringing in of the Gentiles L3 by L3v 150 by multitudes in theſe latter daies, as for the Converſion of the Jewes.

But here ſome may object and ſay, it is true indeed; the Gentiles may not bee here excluded: for, for any thing appeares to us, it is the Gentiles onely that are here ſpoken of; and wee know no ground you have to ſpeake particularly of the bringing in of the Nation of the Jewes, any more then they have been brought in already at the firſt preaching of the Goſpel, when the partition wall was broken downe between Jewes and Gentiles; and both were equally alike received in the favour of God, and made heires of life by Jeſus Chriſt: Yea even ſome of thoſe who had crucified and ſlain him; and they being then ſome of them converted, were all one with the Gentiles; and for the moſt part of them, being now mixed among the Gentiles, probably when the Goſpell is preached to all Nations, they may bee converted among the Gentiles, without any diſtinction from the Gentiles.

To which I anſwer, that though it be L4r 151 be true, that the partition The objections againſt the Jewes converſion removed. wall is broken downe, that was between Jewes and Gentiles, and both were equally alike received into the favour of God, and made heires of life by Jeſus Chriſt: and wee are all one in Jeſus Chriſt, the Gentiles in uncircumciſion are ſaved, as well as the Jews in their circumciſion: For Rom. 2. 28, 29. hee is not a Jew that is one outwardly, neither is that circumciſion which is outward in the fleſh; but hee is a Jew that is one inwardly, and circumciſion is that of the heart, in the ſpirit, and not in the letter, whoſe praiſe is not of men, but of God. I ſay, though this bee an undoubted truth, and that many of the Jewes in the firſt preaching of the Goſpell were converted, and not their externall priviledges in being Iſraelites, obtained that mercy of comming to the knowledge of Chriſt; but the election obtained it, as the Apoſtle expreſſes it, Rom. 11. 7. And as there were in Elijahs time, ſeven thouſand that had not bowed the knee to Baal, L4 (though L4v 152 (though few were viſible to Elijah) ſo ſais Paul, that in his time there were a remnant of the Jewes, according to the election of grace, that were ſaved, ver. 4, 5. of which number himſelfe was one, being an Iſraelite of the ſeed of Abraham, of the Tribe of Benjamin, verſe firſt: and he withall grants, that the ſmall remnant, according to the election of Grace being ſaved; the reſt were blinded, and had a ſpirit of ſlumber upon them, as verſes 7, 8. I ſay though theſe things bee ſo, yet certaine it is, that the Jewes ſhall bee diſtinctly cal’d in theſe latter daies; and this appeares here in this eleventh of the Romans, for at the eleven and twelve verſes, Paul thus expreſſes himſelfe: I ſay then, have they ſtumbled that they ſhould fall? God forbid. It is as if hee had ſaid, have they ſo ſtumbled that they ſhould fall ſo, as not to riſe againe? God forbid. How then doe they fall? and how are they ſtumbled? May it bee ſaid to Paul; Why ſais hee, God forbid, that in ſtumbling they ſhould have ſuch a fall, as not to riſe any more: No, it is not ſo; but through their fall, ſalvation is come to the L5r 153 the Gentiles; and the Gentiles are thereby received into the favour of God, and made heires of the promiſes, and of the priviledges, and prerogatives, that are by Jeſus Chriſt; and they are become the ſonnes and daughters, and people of the living God. What then, is this done to exclude thoſe Jewes, who are fallen through unbeliefe, from ever being received into our favour againe? No, for ſaies the Apoſtle; through their fall, ſalvation is come to the Gentiles. For what end? To provoke the Jewes to jealouſie; ſo that there is a time to come, in which by beholding the glorious eſtate, in which the Gentiles are by Jeſus Chriſt, the Jewes ſhall bee provoked to jealouſie. And now then ſais the Apoſtle, if the fall of them, bee the riches of the world; and the diminiſhing of them, the riches of the Gentiles, how much more their fulneſſe? It is as if the Apoſtle had ſaid; by the fall of the Jewes ſalvation is come to the Gentiles: But this ſhall bee the fruit of the Gentiles converſion, the Jewes ſhall at laſt, bee thereby provoked to jealouſie, when this ſpirit of ſlumber is L5v 154 is removed from them, (which now is on them, verſe 8) And when they have received a ſeeing eye, and a hearing eare again; then they ſhall bee provoked to jealouſie, and beholding the ſalvation, and glory of the Gentiles, they ſhall bee moved with emulation againſt the Gentiles; envying, as it were, that they ſhould enjoy that happineſſe, and glory, which they have loſt, and which did belong to them; and which was in the firſt place offered to them: But ô what indignation will theyhave againſt themſelves, for their great ſin, in rejecting their Lord and Saviour! and then, ſaies the Apoſtle, when they ſhall come in, the glory of the Gentiles will be much augmented: For ſaies he, If the fall of them be the riches of the World, and the diminiſhing of them the riches of the Gentiles; how much more their fulneſſe?

And at the 15 verſe, and ſo on, the Apoſtle doth again cleerly affirm, that thoſe fallen Jews, ſhall be againe reſtored; and poſitively ſaies, that blindneſſe in part, is hapned to Iſrael; until the fulneſſe of the Gentiles be come in, and ſo all Iſrael (that is, L6r 155 is that people that were the natural Olive branches) ſhall be ſaved, and graffed in againe; as it is written, There ſhall come out of Sion a deliverer, and he ſhall turne away ungodlineſſe from Jacob, for this is my Covenant unto them when I ſhall take away their ſins; this promiſe they had, Iſa 59. 20. which the Apoſtle applies particularly to them the naturall ſeed of Jacob, and therefore of them he ſaies, as concerning the Goſpell they are now enemies for your ſakes, but as touching the Election they are beloved for the Fathers ſake, (what more cleere?) For the gifts and calling of God are without repentance, ſo that ſaies the Apoſtle, they are an Elect people, and they are beloved, and the time ſhall come when they ſhall be called into the boſome of love, for the gifts and calling of God are without repentance.

And in the 30, 31, 32. verſes the Apoſtle doth againe argue it out of all doubt, that they ſhall againe obtaine mercy; for ſaies he, for as ye in times paſt have not beleeved, yet have now obtained mercy through their unbeliefe; even ſo have theſe alſo now not beleeved, that through your L6v 156 your mercy they alſo may obtaine mercy: wherein the Apoſtle ſaies thus much; as your former unbeliefe excluded you not from mercy, butbutt through their fall you which once did not beleeve have now obtained mercy; ſo they now being in unbeleefe are in no worſe condition than you once were, and therefore they through your mercy ſhall alſo obtaine mercy; and ſo the Apoſtle layeth down this concluſion, That God hath concluded them all in unbeliefe thathe might have mercy upon all, and thereupon he breaks out into the admiration of God in theſe words, O the depth of the riches both of the wiſdome and knowledge of God, how unſearchable are his Judgements, and his waies paſt finding out! And this I thinke is it ſufficiently cleered by Paul, that the Jewes in particular are to be called, and that the fulneſs of the Gentiles muſt come in with them; but I ſhall adde of many only two witneſſes more to confirme it, and the firſt ſhall be the Prophet Ezekiel, who (Chap. 37.) under the figure of two ſtickes, united into one, clearly declares, that the two Tribes, and the ten Tribes which were divided in Rehoboams time, Judah and Ben- L7r 157 Benjamin, remaining under Rehoboam the Son of Solomon, and the other then Tribes being rent from them departing unto Jeroboam the Son of Nebat. I ſay, Ezekiel declares, that the two Tribes, and the ten Tribes that were thus divided under two Kings, ſhould be againe united under one King, even one that ſhould come of the ſeed of David, and being united they ſhould be one Nation in the Land upon the Mountaines of Iſrael, and one King ſhould be King to them all, and they ſhould never be divided into two Kingdomes anymore at all, neither ſhould they defile themſelves any more with their Idols, and their deteſtable things, nor with any of their tranſgreſſions. But, ſaies the Lord, I will ſave them out of all their dwelling places where they have ſinned, and will cleanſe them, ſo ſhall they be my people, and I will be their God, and my ſervant David ſhall be a King unto them, and they ſhall have one ſhepheard; they ſhall alſo wake in my Judgements, and obſerve my ſtatuutes, and do them; and they ſhall dwell in the Land that I have given unto Jacob my ſervant, wherein your fathers have dwelt, and they ſhall dwell therein, even they, and their children, and their childrens children for ever; and my ſervant L7v 158 ſervant David ſhall be their Prince for ever.

Now the Prophet Ezekiel, we know, propheſied in the time when the two Tribes were carries Captives into Babylon, and began to propheſie in the fifth year of Jehoiakims Captivity, (the ten Tribes being carried into Captivity above a hundred and ten yeares before by Shalmanezer the King of Aſſyria, even in the ſixth yeare of the reign of Hezekiah over Judah) and at this time, when they were thus in Captivity, doth Ezekiel thus propheſie of their returning againe to their own Land; but if it ſhall be ſaid, that ſo theydid returne againe after they had been ſeventy yeares in Babylon, I anſwer, it is true, the two Tribes which were carried into Babylon did return againe in Ezra’s and Nehemiah’s time, but we never read of the returning againe of the ten Tribes which were carried into Captivity by the King of Aſſyria, and ſcattered into far Countries ſo long before the two Tribes were captivated; for there is nothing at all upon record that ever they returned into their own Land againe; but hereis a promiſe that the Lord will take the Children of Iſrael from among the Heathern whither they be gone, and will gather them on every ſide, and bring them into L8r 159 into their own Land; and not only ſo, but they ſhall never any more be defiled with their Idols and with their deteſtable things, nor with any of their tranſgreſſions, but I will ſave them, ſaith the Lord, out of all places wherein they have ſinned, ſo ſhall they be my people, and I will be their God, &c. Now, though the two Tribes did then return, yet was not theſe promiſes made good unto them, being united with the ten Tribes under one King, and ſo to be for ever; nor were thoſe promiſes that are in this, and in the 36 Chapter, of dwelling in all proſperity and peace in their own Land without ever being moleſted and troubled, and thoſe promiſes of a plentifull enjoyment of all ſpirituall and temporall bleſſings without being ever any more interrupted therein, but we know, that though they that were carried Captives to Babylon did returne, yet they enjoyed not peace, nor had thoſe promiſes made good unto them in that their returne, but were ever and anon interrupted in their peace by their enemies in Ezra and Nehemiah his time; and beſides we find that they were not ſo cleanſed from their deteſtable things, and their tranſgreſſions, but the ſins of ſtrange wives, of Sabbath-breaking, andof oppreſſion were found L8v 160 found amongſt them in that time, and they were all the while they poſſeſt the land often exerciſed with much wars; and at laſt were utterly rooted out of their own Land, and of Jeruſalem by the Romans, in the time of Veſpaſian the Emperour.

Therefore certainly, theſe promiſes being never yet made good to them, the time will come (as ſurely as the word of God is true) in which theſe promiſes ſhall be made good unto them, to the uttermoſt jot of them.

Another cleer teſtimony to this truth is given by the Prophet Zachary, Chap. 10. 6, 7, 8, &c. In theſe words, I will ſtrengthen the houſe of Judah, and will ſave the houſe of Joſeph, (here the two Tribes and the ten Tribes are alſo particularly mentioned, the houſe of Judah and the houſe of Joſeph) and I will bring them again to place them, for I have mercy on them, and they ſhall bee as though I had not caſt them off; for I am the Lord their God, and will hear them; and they of Ephraim ſhall bee like a mighty man, and their heart ſhall rejoyce as through wine, yea their children ſhall ſee it and be glad, and their heart ſhall rejoyce in the Lord: I will hiſſe for them, and gather them, for I have redeemedmed m1r 161 med them, and they ſhall increaſe as they have increaſed; and I will ſow them among the people, and they ſhall remember mee in farre countries, and they ſhall live with their children, and turn again, and I will bring them again out of the Land of Egypt, and gather them out of Aſſyria, and I will bring them into the Land of Gilead, and place ſhall not bee found for them―― And I will ſtrengthen them in the Lord, and they ſhall walk up and down in his name, ſaith the Lord. Here are cleer promiſes that they ſhould be brought out of Egypt, and Aſſyria, and from the far Countries wither they had bin carried, and brought into their owne Land again; and there ſhould be ſtrengthned in the Lord, and walk up and down in his name: that is, his name, and feare, and Spirit ſhould bee upon them; all which ſhall come to paſſe in his due time.

And now by theſe ſeverall witneſſes, it is evident, that the Jewes in particular ſhall be converted and bee diſtinct from the Gentiles, under that notion of the anciently beloved people of God, the ſeed of Abraham, Iſaac and Jacob, and that they ſhall poſſeſſe their owne land, even the land given to their fathers to poſſeſſe, the which very manym ny m1v 162 ny other Scriptures do affirme, which I forbeare to multiply, as conceiving it needleſſe.

And thus having made it cleer, how that the Jewes ſhall bee called, I ſhould now come to ſpeak more fully of the calling of the yet unconverted Nations of the Gentiles alſo: But there is one remarkable thing which concernes the Jewes, which when they are converted ſhall be done, of which a word or two in this place, and it is this: That when the Jewes ſhall be converted and returne to their owne Land, as the Lord of old, when hee wrought deliverances for them, cauſed them to paſſe through the red Sea, (Exod. 14. 22.) and through that mighty river, the river Jordan, (Joſh 3.17.) on dry ground, wherein hee gloriouſly appeared unto them: ſo will hee now alſo dry up the tongue of the Egyptian ſea, to make way for them, as appears, Iſa. 11.11,12 &c. And it ſhall come to paſſe in that day, that the Lord ſhall ſethis hand again the ſecond time, to recover the remnant of his people which ſhall be left from Aſſyria, and from Egypt, and Pathros, and from Cuſh, and from Elam, and from Shinar, and from Hamsth, and from the Iſlands of the Sea; and hee ſhall ſet up an Enſigne for the Nations, and ſhall aſſembleſemble m2r 163 ſemble the out-caſts of Iſrael, and gather together the diſperſed of Judah, from the foure corners of the earth―― And the Lord ſhall utterly deſtroy the tongue of the Egyptian ſea: and with his mighty winde ſhall ſhake his hand over the river, and ſhall ſmite it in the ſeven ſtreames, and make men go over dry-ſhod; and there ſhall bee an highway for the remnant of his people, which ſhall bee left from Aſſyria, like as it was to Iſrael in the day that hee came up out of the Land of Egypt. Here it is plain, that thus the Lord will utterly deſtroy the tongue of the Egyptian Sea, and ſmite it in the ſeven ſtreames, for this very end; that his people, the people of Iſrael and Judah, whom he intends to gather out of the four corners of the earth, where they have been ſcattered, may have way made for them, at leaſt thoſe of them, that muſt come that way, who are in Aſſyria, that they may come into their owne Land again. This is plainly aſſerted likewiſe in Iſa. 27. 12, 13. And it ſhall come to paſſe in that day, that the Lord ſhall beat off from the chanell of the river unto the ſtream of Egypt, and yee ſhall bee gathered one by one, O yee children of Iſrael; and it ſhall come to paſſe in that day, that the great trumpetm2 pet m2v 194164 pet ſhall be blown, and they ſhall come which were ready to periſh in the Land of Aſſyria, and the out-caſts in the Land of Egypt, and ſhall worſhip the Lord in the holy mount at Jeruſalem.

This is alſo a cleere Propheſie of the calling of the Children of Iſrael to the obedience of Chriſt, their Lord and ours; and of the bringing of them when they are thus converted into their owne land; for which end the river of Egypt is to be beaten off, that ſo clear way may be made, for them to go over dry ſhod; for when God will work, who ſhall let it? and when he will bring his people to any place, it is not vaſt and great rivers that lying in the way ſhall hinder it.

But wee finde that when the Nation of the Jews, and all the ſeed of Jacob ſhall again be converted unto the Lord; that that great worke ſhall not be too hard for God to do, but he will do therein that which ſhall be too hard for men to beleeve. As, that a Nation ſhall be born at once: That they ſhall come to the birth, & be brought forth in one day: And that before Sion travelleth, before the Church doth any thing conſiderable in order to the converting of a Nation to Chriſt, it ſhall m3r 165 ſhall be done: Before ſhe travelled, ſhe brought forth. It may bee before any conſiderable numbers of Goſpel Miniſters are ſent to preach the Goſpel to them, many thonuſands may be converted by the preaching of one, or few, and the the ſpirit be richly poured out upon them. Theſe are things too hard for men to beleeve, but not too hard for God to doe: for when the Lord undertakes the worke, all obſtructions ſhall be removed; and the Lord will ſuddenly, and wonderfully convert theſe Nations; and being converted, they muſt be brought into their own land: and if he will have it done, who, or what ſhall let it? If the river of Egypt, even the tongue of the Egyptian ſea be in the way, he will beat off from the Chanel of the river, unto the ſtream of Egypt; yea he wil utterly deſtroy the tongue of the Egyptian ſea, and with his mighty winde, ſhall ſhake his hand over the river, and ſhall ſmite it in the ſeven ſtreames, and men ſhall go over dry-ſhod. So that as the red ſea, and the river Jordan, could not hinder the paſſage of his people that were to paſſe that way, when he brought them out of Egypt; ſo neither ſhall the river of Egypt hinde tr his people now, from their paſsage into their own Land.

m3 But m3v 166

But it may bee queried, why ſhould the river of Egypt bee dried up, to make way for the Iſraelites comming unto their own Land, rather then any other river, that may lie in their way?

I anſwer, firſt, That though the Scripture mention not the drying up of any river, but the river of Egypt; yet it doth not follow, but that there may bee other rivers beſides this dried up, to make way for them, if any other rivers ſhall be in their way; although the Scripture be ſilent in it, and mention not particularly any others.

But ſecondly, the river of Egypt is chiefly mentioned, as that it ſhall be dried up, becauſe that lieth in the way in which they muſt come, when they come out of the land of Aſſyria, where its probable that greateſt numbers of the Iſraelites are: for though the two Tribes may be ſcattered, and are ſcattered in all parts of the world; yet wee know that the ten Tribes that were firſt carried captives into the Land of Aſſyria, were never brought forth from thence: ſo that it is probable that there may bee, and is a greater number of the Iſraelites there, then in any part of the world beſides, and that may m4r 167 may bee the reaſon why the Scripture, when it mentions anyparticular places from whence the Children of Iſrael ſhall be gathered, when they ſhall bee converted: It doth chiefly ſpeak of Aſſyria, as Iſa. 11. 11. And it ſhall come to paſſe, that the Lord ſhall ſet his hand againe the ſecond time to recover the remnant of his people, which ſhall be left from Aſſyria, and from Egypt, and from Pathros, and from Cuſh, and from Elam, &c. Here Aſſyria is chiefely mentioned; and ſo again, in this place, Iſa. 27. 12, 13. It is ſaid, Ye ſhall be gathered one by one, O ye children of Iſrael; and they ſhall come which were ready to periſh in the Land of Aſſyria, and the outcaſt in the Land of Egypt, and ſhall worſhip the Lord in the holy Mount at Jeruſalem: and ſo againe, in Zach. 10. 10. I will bring them again out of the Land of Egypt, and gather them out of Aſſyria, and will bring them into the Land of Gilead, &c. In all theſe places, Aſſyria is eſpecially mentioned, from whence the Children of Iſrael muſt bee brought. And becauſe of the great number which muſt bee brought out of the Land of Aſſyria, the river of Egypt is to bee dried up, to make way for them to come to their owne Land m4v 168 Land; that they may againe inhabite Jeruſalem, and the Mountaines of Iſrael, according to the many promiſes which are made unto them to that purpoſe; as Ezek. 36 2, 3, &c. And Jer 32. 41, 42, &c. and Zach. 10. 10. And ſo much ſhall ſuffice to bee ſpoken of the converſion of the Jewes.

Of M1r 161

Of the Gentiles converſion.

And thus having diſcourſed of the converſion of the Jews, I now come to deſcribe alſo the converſion of the Gentiles; which about this time, are alſo abundantly to be brought in. For ſo I made it evident before, out of the fourteenth of the Revelations, that after the Lamb hath overcome the ten Kings, or part of them, before the fall of Babylon, that the everlaſting Goſpel is to be preached to all Nations, and Kinreds, and Tongues, and People. Now as the preaching of the Goſpel at that time, will be the more effectual upon the Jews, becauſe then the wickedneſſes of Babylon ſhall be declared againſt, and deteſted, and Jeſus Chriſt ſhall manifeſt himſelf againſt that wicked crew; ſo alſo will the preaching of the Goſpel be the more effectual upon the Gentiles, becauſe then the judgements of God will be ſo terribly manifeſted againſt the Idolatrous, ſinful, and M pro- M1v 162 prophane practices of wicked men. For mark, in that fourteenth of the Revelation, where it is ſaid, that the everlaſting Goſpel is to be preached to all Nations, which ſhall teach men to fear God, and to give him glory, and to turn from Idols, and to worſhip him that made the earth, and the ſea, and the fountains of waters; the motive that is given to prevail with men to receive the Goſpel; is this: (ver. 7.) Becauſe the houre of his judgement is come. And if we would know what is meant by the hour of his judgement, it follows in the eighth verſe, Babylon is fallen is fallen. Herein the judgement of God will be evidently manifeſted againſt prophane ungodly men, when he comes to ruine that great whore who corrupted all Nations: So that the light of the glorious Goſpel now ſhining forth, and the judgements of God being evidently manifeſted againſt wicked men, doubtleſs the Nations that are yet unconverted, ſhall then alſo be abundantly brought in to the obedience of Chriſt. And the Scripture everywhere plentifully ſpeaks of this abundant bringing in of all Nations; As Iſa. 2. 2, 3. And it ſhall come to paſs in the laſt days, that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains: and what then? (not onely M2r 163 onely the Jews nor onely ſome of the Nations, but) all nations ſhall flow unto it: and they ſhall not come in by drops, ſcatteringly, one now, and another then; but they ſhall come in by multitudes; they ſhall flow unto it. That which comes flowing in, comes in abundantly. Again, Iſa. 60. 1. It is ſaid to the Church, Ariſe, ſhine: for thy light is come, and the glory of the Lord is riſen upon thee. This Chapter all along deſcribes the riſing and ſhining glory of the Church: I have already quoted it; I ſhall here onely mention thoſe paſſages in it that ſpeak to this preſent purpoſe. And verſ. 3. It is ſaid, And the Gentiles ſhall come to thy light, and kings to the brightneſs of thy riſing. And verſ. 5. The abundance of the ſea ſhall be converted unto thee, and the forces of the Gentiles ſhall come unto thee. And verſ. 9, 10 11, 14, 15, 16. It’s ſaid that the Iſles ſhall wait upon the Lord. And again ’tis ſaid that the Kings of the Gentiles and the forces of the Gentiles ſhall come in to the Church, and be ready to ſerve and miniſter to it. Again, Iſa. 62. 2, 3. where the glory of the Church is alſo deſcribed, it is ſaid thus to Sion; The Gentiles ſhall ſee thy righteouſneſs, and all kings thy glory; and thou ſhalt be called by a new name, which the mouth of the Lord M2 ſhall M2v 164 ſhall name; and ſhalt be a crown of glory in the hand of the Lord &c. And, Iſa. 49. 23. Kings ſhall be thy nurſing fathers, and their Queens thy nurſing mothers: and they ſhall bow down to thee with their face toward the earth. And Iſa. 66. 12. It’s ſaid that the glory of the Gentiles like a flowing ſtream, ſhall come into the Church. And verſ. 18, 19, 20. I will gather all nations and tongues, and they ſhall come and ſee my glory; and I will ſet a ſigne among them, and I will ſend thoſe that eſcape unto the nations, to Tarſhiſh, Pul, and Lud; to thoſe that draw the bow, to Tubal, and Javan; to the Iſles afar off, that have not heard my fame, neither have ſeen my glory; and they ſhall declare my glory among the Gentiles. And Zech. 9. 9, 10. Rejoyce, O daughter of Sion, behold thy King cometh unto thee: he is juſt and having ſalvation, and he ſhall ſpeak peace unto the heathen, and his dominion ſhall be even from ſea to ſea, and from the river even to the ends of the earth. And Zech. 8. 21, 22, 23. The inhabitants of one city ſhall go to another, ſaying, Let us go ſpeedily to pray before the Lord, and to ſeek the Lord of hoſts: I will go alſo. Yea many people, and ſtrong nations ſhall come to ſeek the Lord of hoſts M3r 165 hoſts in Jeruſalem, and pray before the Lord. And in thoſe days men ſhall take hold out of all languages in the nations, even ſhall take hold of the skirt of him that is a Jew, ſaying, We will go with you, for we have heard that God is with you. Thus the Spirit of God in Scripture hath cleerly ſet forth the converſion of the Gentiles, together with the Jews, in theſe ſeveral Scriptures that I have mentioned.

And as it is cleer in theſe Scriptures; ſo there are ſeveral other Scriptures, wherein it is as cleer; but I ſhall adde onely one more, and it’s a Scripture that ſpeaks of the converſion and turning to God of two particular Nations, which at this day are yet Idolaters, as well as many others, and in the ſtate of groſs darkneſs and unbelief; and they are the Egyptians and Aſſyrians, Iſa. 19. the Prophecy hereof begins at verſ. 18. In that day ſhall five cities in the land of Egypt ſpeak the language of Canaan, and ſwear to the Lord of hoſts: one ſhall be called the city of Heres, (or of the Sun, or of ſhining glory.) In that day there ſhall be an altar to the Lord in the midſt of the land of Egypt, and a pillar at the border thereof to the Lord; and it ſhall be for a ſigne, and for a witneſs unto the Lord of M3 hoſts M3v 166 hoſts in the land of Egypt: for they ſhall cry unto the Lord, becauſe of the oppreſſors, and he ſhall ſend them a Saviour, and a great one, and he ſhall deliver them: and the Lord ſhall be known to Egypt, and the Egyptians ſhall know the Lord at that day. Yea, theyſhall vow a vow unto the Lord and ſhall perform it: and the Lord ſhall ſmite Egypt, he ſhall ſmite and heal it: and they ſhall return unto the Lord, and he ſhall be entreated of them and ſhall heal them. In that day there ſhall be a high-way out of Egypt to Aſſyria: and the Aſſyrians ſhall come into Egypt, and the Egyptians into Aſſyria: and the Egyptians ſhall ſerve with the Aſſyrians. In that day ſhall Iſrael be the third with Egypt and with Aſſyria, even a bleſſing in the midſt of the land, whom the Lord of hoſts ſhall bleſs, ſaying, Bleſſed be Egypt my people, and Aſſyria the worke of mine hands, and Iſrael mine inheritence.

In this Prophecy it is very cleer, that there is a time to come, wherein the Jews ſhall again be the beloved people of God; for never yet was there a time, when Iſrael, Egypt, and Aſſyria; were all together at one time acknowledged to be the people of God: but the time is M4r 167 is coming when it ſhall be ſo, when not onely the Gentiles alone, but the Jews alſo; and not onely the Jews alone, but the Gentiles alſo, ſhall be the people of God; and when in particular, the Egyptians, and the Aſſyrians, which are now ſo deeply involved in darkneſs, and blindneſs, and have no knowledge of God, ſhall be a people bleſſed of the Lord. For there are in theſes verſes ſuch expreſſions as do plainly and cleerly ſpeak the converſion of theſe Nations. As, that the Lord ſhall be known to the Egyptians, and the Egyptians ſhall know the Lord, and that they ſhall engage themſelves to theLord; which is expreſſed under the terms of ſwearing to the Lord, and vowing to the Lord; which do cleerly hold forth the engaging of their hearts to the Lord. And again, it is ſaid that the Egyptians being oppreſſed ſhall cry unto the Lord: but they ſhall not cry in vain; for in a ſwer unto their crying, he ſhall ſend them a Saviour, and a great one; and he ſhall deliver them. And beſides, it is ſaid that the Egyptians being ſmitten of the Lord, ſhall return, even to the Lord; and he ſhall be intreated of them, and heal them; and that the Egyptians being thus converted, they ſhall then, and therein be in fellowſhip with the Aſſyrians, M4 and M4v 168 and the Aſſyrians with them, and they both with Iſrael.

And thus now it is cleer in theſe ſeveral Sciptures, (as well as in many others, which I forbear to mention, to avoid prolixity) that the Gentiles ſhall be plentifully and abundantly brought in to the obedience of Chriſt (whoſe dominion muſt be from ſea to ſea, from the rivers unto the ends of the earth) and that not onely ſome Nations, but all Nations ſhall ſeek after the Lord; And that not onely the mean, and inferiour ſort of the people of the Nations, but ſome of their Kings, and Queens, and the greateſt among them, ſhall come and ſee the glory of the Lord; and become his ſervants, and be ſupports under him to his people: Kings ſhall be their nurſing fathers, and Queens their nurſing mothers, and bring their forces to their ſupport: and they not weak ones, but many people, and ſtrong Nations (ſaith Zechariah in the place forementionded) ſhall come to ſeek the Lord of Hoſts.

And now having ſhown, that the preaching of the Goſpel to all Nations is to follow upon the Lamb his overcoming the ten Kings, and that this will probably be the time of the bringing in of Jews and Gentiles, becauſe, that buy the Lord Jeſus his ſo gloriouſy appearingpearing M5r 169 pearing (for his own people, and againſt that ſcarlet whore, Rome, and the beaſt, and all that crew) way will be made for the coming in of Jews and Gentiles. But this by the way I deſire may be taken notice of, That as many of the Nations as the preaching of the Goſpel ſhall not prevail with, to bring them in to the obedience of Chriſt, (for multitudes, as I have made it evident, muſt come in that way) them ſhall the ſword of Juſtice ſubdue, both before, and at, and after the ruine of Rome. Thoſe whom the grace of the Goſpel, the tenders of love, and the offers of peace win not: them vengeance and wrath ſhall overtake. If they will not liſten to that voice of the Spirit, (that ſays to the Kings of the earth, Be wiſe now therefore, O ye Kings, and be inſtructed, ye Judges of the earth: kiſs the Son, leſt he be angry, and ye periſh, &c.) then ſhall he ſpeak unto them in wrath, and vex them in his ſore diſpleaſure; and he ſhall break them with a rod of Iron, and daſh them in pieces like a potters veſſel. Thus he will do with the ten kings, and thus he will afterwards do with the other Nations. But if any of theſe ten kings that yet ſtand out, ſhall be overcome by his love, and by receiving the cleer light of the Goſpel, (for there is no queſtion but thoſe his called,led M5v 170 led, and choſen, and faithful ones, thoſe firſt- fruits whom he hath now called forth, and engaged in his works, ſhall, having the Spirit of their Lord upon them do according to his enſample, firſt What courſe the Armies of the Saints under Jeſus Chriſt, firſt will take with the Nations or ten Kingdoms. offer peace, and publiſh the cleer light of Goſpel to them, that if poſſible they might be that way won:) I ſay, if any of the ten Kings ſhall this way be brought in they will doubtleſs be very acceptable to Chriſt. (And who knows whether or no the Lamb may overcome ſome of them this way? Whether Spain and other kingdoms may not be ſo gained to Chriſt, and made to hate the whore?) But if not ſo, then will he deal with thoſe that are implacable of them, in the way of his juſtice, and overcome them (I mean thoſe of them that are implacable: for ſome of them ſhall hate the whore, when they are overcome) in his wrath, and ſore diſpleaſure, as he hath already done with thoſe that in maintenance of the beaſt, ſtood it out againſt him; making hispeople to execute upon them the judgement written: for overcome them he will.

Of M6r 171

Of Romes ruine.

And thus having ſhewn how that the Lamb will overcome the ten Kings; and that about that time, when ſome, or all the ten Kings or kingdoms are overcome, and made to hate the whore, the Goſpel ſhall be univerſally preached all the world over:

I now come to ſhew, that when the Lord Chriſt hath thus inlarged his kingdom, and diminiſhed the kingdom of the beaſe: he ſhall then go on to cauſe his people (thoſe eſpecially of the ten kingdoms) to go on in their work of breaking down the ſtrength of the beaſt, and bringing it to nothing, that the Lord Chriſt may be all. And in other thereunto, they ſhall be the inſtruments of the utter ruining of Rome: which is that whore mentioned, Rev. 17. 1. As appears, verſ. 18. The woman (or the whore) which thou ſaweſt, is that great city which raigneth over the kings of the earth (which Rome then did) I ſay the Saints of the ten kingdoms, about this time when theſe things are done, ſhall then be inſtruments of ruining this whore. And this appears, Rev. 17. 10. And the ten horns which thou ſaweſt upon the beaſt, theſe ſhall hate M6v 173172 hate the whore, and ſhall make her deſolate, and naked, and ſhall eat her fleſh and burn her with fire. Where it is very cleer, that the ten Kings being overcome by the Lamb, they ſhall have ſuch a cleer ſight of the light of the Goſpel, as ſhall not onely cauſe them to forſake the principles of darkneſs that are imbraced by Rome but they ſhall hate thoſe principles, and hate Rome, for her filthineſs, and curſed lewdneſs; and ſhall manifeſt their hatred, in diſrobing her of her ſtrength, and glory, and pomp, with which the text ſays ſhe is decked, Rev. 17. 4. All which they ſhall take from her, and make her naked: And ſhall that be all they will do? No: for they will not onely make her naked, but will eat her fleſh; will make her deſtitute, not onely of her outward robes of pomp, and glory, but will eat her very fleſh; that is, they will devour and conſume that, without which ſhe can as little conſiſt, as a man can whoſe fleſh is conſumed. So that they ſhall ſo far manifeſt their hatred to Rome, as they ſhall reduce her to the greateſt ſtraights that can be imagined: And ſhall they leave there? No: but they ſhall burn her with fire. And that the Saints ſhall deal thus with her, is again expreſſed in chap. 18. verſ. 6, 7, 8. Where the people of God are bid to rewardward M7r 172173 ward Babylon, (that is, Rome) even as ſhe hath rewarded them; and double unto her double according to her works: in the cup which ſhe hath filled, fill to her double: how much ſhe hath glorified her ſelf, and lived deliciouſly ſo much torment, and ſorrow give her. For ſhe ſaith in her heart, I ſit a Queen, and am no widow, and ſhall ſee no ſorrow: therefore ſhall her plagues come in one day, death, and mourning, and famine; and ſhe ſhall be utterly burnt with fire: for ſtrong is the Lord God who judgeth her. Thus it’s cleer, that the Saints in the ten kingdoms ſhall ſo hate Rome, as they ſhall plague her, make her deſolate, expoſe her to great miſery, and utterly burn her with fire. And when this City is thus burnt with fire, becauſe ſhe hath Rev. 18. 6. made her ſelf drunk with the blood of the Saints, and the blood of the Martyrs of Jeſus; and becauſe ſhe hath made all Nations drunk with the wine of the wrath verſ 2. of her fornication, and the Kings of the earth have committed fornication with her; and becauſe that when ſhe comes to be deſtroyed, in her will be found the verſ. 24. blood of Prophets, and of Saints, and of all that were ſlain upon the earth; therefore, when ſhe comes to be deſtroyed, ſhe ſhall M7v 174 ſhall be made a monument of vengeance, (as being the moſt curſed City in the world,) and therefore it is ſaid that when Babylon is fallen, ſhe is become the habitation of devils, and the hold of every foul ſpirit, and a cage of every unclean and hateful bird, Rev. 18. 2. And the voice of harpers, and muſicians, and trumpeters, ſhall be heard no more at all in thee; & no crafts men of whatſoever craft he be, ſhall be found any more in thee. And the ſound of a mileſtone ſhall be heard no more at all in thee; and the light of a candle ſhall ſhine no more at all in thee; and the voice of the bridegroom and of the bride, ſhall be heard no more at all in thee: for thy merchants were all the great men of the earth; for by thy ſorceries were all Nations deceived.

Thus Rome, when it is deſtroyed, ſhall be no more inhabited by the ſons of men, it is ſuch a curſed City; but on the contrary, it ſhall become the hold of every foul ſpirit, and a cage of every unclean and hateful bird, and the wild beaſts of the deſart ſhall lie therein, and it ſhall be full of doleful creatures Owles, and Satyrs, and Dragons; as it is at large expreſt, Iſa. 34. 9, 10, 11, &c. And Iſa. 13. 19, 29, &c.

Thus M8r 175

Thus Rome ſhall be ruined; and over it’s ruines ſhall the Saints rejoyce, as Rev. 18. 20. Rejoyce over her, thou heaven, and ye holy Apoſtles and Prophets: for God hath avenged you on her. But her confederates will greatly lament and bewail her; As verſ. 9, 10, &c.

Thus much for Romes ruine.

Of what it to follow Romes ruine.

But the enemies of Jeſus Chriſt and his Saints, are not wholly ruined, when Rome is thus deſtroyed; but many will be left to bewail it: and amongſt the reſt, it appears that the Beaſt, viz. the Pope, ſtill remains undeſtroyed: and the manner how it ſhall be is this: When theſe things we have ſpoken of ſhall thus be done, viz. When the ten Kings are overcome, and do yield obedience to the Lamb, and the Goſpel in univerſally preached, and Jews and Gentiles are abundantly converted to Chriſt, and Rome is ruined; the Pope being then turned out of Rome, and he with his Cardinals, Biſhops, and Jeſuits, being lurking in ſome other places, up and down in the world, ſhall ſtill act like himſelf, and ſhew himſelf to be the Beaſt; ſtill retaining his M8v 176 his curſed nature, continuing in enmity againſt Chriſt and his Saints, and being ſo, ſhall reſolve not to give all for loſt yet, though he be thus far prevailed againſt, but ſhall reſolve to make one deſperate attempt more againſt the Saints; and to this end, ſhall ſend abroad his Emiſſaries unto all the unconverted Kings, and great men of the earth, whom neither the Goſpel of peace, nor ſword of war hath overcome, and ſhall gather them all together; which ſhall make a very great Army, with which they ſhall think to deſtroy all the Saints, who at this time will be increaſed to a very great number, the Jews, and multitudes of the Gentiles, being brought in before this laſt battel; but when they are brought in, they will meet with oppoſition from this man of ſin, and from the reſt of the wicked of the world, who will not have Chriſt to raign over them. And this Beaſt, I ſay, will gather together all the unconverted Kings of the earth, and all their Armies, thinking to deſtroy the Saints, Jews and Gentiles; but they ſhall not, neither firſt nor laſt, prevail upon them; but they ſhall be overcome and foiled ſtill; ſo that now at laſt they ſhall grow deſperate, and ſay (as ſome now do) they will now fight for it, and they will either win all, N1r 177 all, or loſe all; for the Beaſt and the Kings of the earth are gathered together, with their Armies of prophane wicked men (for none elſe are with them) to make war againſt Jeſus Chriſt, and his Armies of Saints. In which laſt battel, (wherein the utmoſt ſtrength of all the enemies of Chriſt and his Saints ſhall be united together) ſhall the controverſie between the one and the other be decided; and the fleſh of theſe Kings, and Captains, and mighty men of the earth, and of all their Armies, ſhall be given to the fowles of the aire; and all this more largely appears, Rev. 19. 11, 12, &c. And I ſaw heaven opened, and behold, a white horſe, and he that ſat upon him, was called faithful and true; and in righteouſneſs he doth judge and make war; his eys were as a flame of fire, and on his head were many Crowns, and he had a name written that no man knew but he himſelf. And he was clothed with a veſture dipt in blood, and his name is called the word of God; and the Armies which were in heaven followed him upon white horſes, clothed in fine linen white and clean. And outod his mouth goeth a ſharp ſword, that with it he ſhould ſmite the Nations: and he ſhall rule them with a rod of Iron, and he treadeth the wine- N preſs N1v 178 preſs of the fierceneſs and wrath of Almighty God. And he hath on his veſture and on his thigh a name written, King of Kings, and Lord of Lords. And I ſaw an Angel ſtanding in the Sun, and he cryed with a lowd voice, ſaying to all the fowls that flie in the midſt of heaven, Come, and gather your ſelves together unto the ſupper of the great God: that ye may eat the fleſh of Kings, and the fleſh of Captains, and the fleſh of mighty men, and the fleſh of horſes, and of them that ſit on them, and the fleſh of all men, both of free and bond, both ſmall and great. And I ſaw the Beaſt, and the Kings of the earth, and their armies gathered together to make war againſt him that ſat on the horſe, and againſt his army. And the beaſt was taken, and with him the falſe Prophet that wrought miracles before him, with which he deceived them that had received the mark of the Beaſt, and them that worſhipped his image. Theſe both were caſt alive into a lake of fire burning with brimſtone. And the remnant were ſlain with the ſword of him that ſate upon the horſe, which ſword proceeded out of his mouth: and all the fowls were filled with their fleſh.

In N2r 179

In theſe words we ſee is a plain deſcription of two Generals, and their Armies; and of a battel fought between them, and of the ſucceſs of the battel.

The deſcription of the great Lord General of the Army of Saints.

The firſt General is deſcribed; by his Name, by his Frame, and by his Aym.

Firſt, byhis Nanme. And he is called, faithful and true, and his name is called the Word of God, and he hath a Name written, King of Kings, and Lord of Lords. And this is the Name, and Tile, of the Lord Jeſus Chriſt alone.

But ſecondly, He is deſcribed alſo by his Frame, and poſture in which he is: thus, He ſat upon a white horſe. Which manifeſts his purity. And his eys were as a flame of fire: Which ſhews the piercing, diſcerning nature of them, being the ſearcher of hearts, and trier of the reins. And on his head are many Crowns: Which ſhews that all the Crowns of all Kingdomes muſt be put upon his head, who is King of Kings, and Lord of Lords. N2 And N2v 180 And this is the Frame and poſture in which he is.

But thirdly, He is deſcribed alſo by his Aym; thus, that in righteouſneſs he doth judge and make war. He ayms at doing juſtice, making war againſt the Beaſt, and judging that other Army according to righteouſneſs: and that he may do ſo, his Aym is to give them blood to drink, and that in righteouſneſs; for they are worthy: and therefore he is ſaid to be clothed in a veſture dipt in blood, and that out of his mouth goeth a ſharp ſword, that with it he ſhould ſmite the Nations. Out of his mouth it goeth, that is, he commandeth with the word of his mouth, a ſharp ſword to ſmite the Nations: and this juſtly. And his Aym is to rule the nations with a rod of Iron: And this in righteouſneſs; and to tread the wine- preſs of the fierceneſs of the wrath of Almighty God. And in all this may it be ſaid unto him, Righteous art thou, O Lord; who haſt judged thus.

The Deſcription of his Army.

But in the next place we have his Army deſcribed, thus: And the armies which were in M3r 181 in heaven followed him upon white horſes, clothed in fine linen, white and clean. Where firſt we may obſerve, the place where they were; and that is, heaven; which ſhews that they are armies of the Church, that they are Saints; for the Church of God is all along the Prophecy of the Book of the Revelation, called Heaven. Now theſe Armies that follow this General, are the Armies in Heaven, the Armies in the Churches of Chriſt, and out of heaven alſo is their General ſaid to come, ver. 11. But it is no wonder, for he always walks in the midſt of his golden Candleſticks, his Witneſſes, his Saints, his Churches. Rev. 1. 13. But again, theſe Armies in Heaven are ſaid to follow their General upon white horſes: As he is upon a white horſe, which ſhews his purity; ſo alſo are they upon white horſes, which ſhews their purity: For he hath put his own Frame and Spirit upon them; which further appears in that they are alſo ſaid to be clothed in fine linen, white and clean; which alſo imports purity, and undefiledneſs.

And thus we have the Deſcription of the Lord General, and his Army on the one ſide.

On the other ſide, The chief among them is called the Beaſt: which ſhews his unworthy, M3 filthy, M3v 182 filthy, beaſtly nature: and with him are the Kings of the earth; they are not of heaven, but of the earth: and of the earth they may be ſaid to be, in oppoſition to the heavenly nature of thoſe whom they oppoſe. And for the Armies that are under them, they are ſaid to be Their Armies, implying that they were earthly, corrupt Armies; becauſe they did belong to thoſe that were of the earth. And this is all the deſcription that we have in place of the other General and his Army.

Now theſe being thus deſcribed. It is ſaid that the Beaſt, and the Kings of the earth, and their Armies, were gathered together, to make war againſt him that ſat upon the horſe, and againſt his Army. It ſeems they have hopes to overcome him, and his Army; becauſe they gather together againſt them.

The event of the Battel.

But what is the event of the battel? The Beaſt and his Army are overcome, and the Beaſt, and the falſe Prophet is that with him, are taken. What this falſe Prophet is, is doutful; for there is no mention made of him before this, N4r 1083 this, at leaſt not under this Title, The falſe Prophet. not in all the book of the Revelation: but it may be it is ſome new ſort of deceiver, which he will make uſe of to deceive the Nations by falſe miracles, when he draws them to ingage in this battel. But whether ſo or no, whatever he be, when this battel is fought the Beaſt, and the falſe Prophet, that wrought miracles before him, are both taken; and of them is it ſaid, That they particularly were caſt alive into a lake of fire burning with brimſton, and the remnant are ſlain with the ſword, and their fleſh is given to the fowls of the aire; even the fleſh of Kings, and Captains, and mighty men, &c.

And this is the ſucceſs of this battel, or the event of it, as far forth as it is in this place ſpoken of.

But becauſe the day of the battel is to be ſuch a great and terrible day to wicked men, being that great and terrible day of the Lord, ſo much ſpoken of by all the holy Prophets, and Apoſtles, and Saints of God; which day is repreſented unto us in ſuch a dreadful, terrible, and glorious manner, as if it were the General day of judgement, (but that it is cleered not to be that day, by the declarations of the N4 things N4v 184 things that muſt follow it; which are laid down in the ſeveral Scriptures which ſpeak of this day.) I ſay, ſeeing it is repreſented unto us in a dreadful, and wonderful manner; and ſince ſo many wonders ſhall be ſhewn at that that time, and ſo much of the glory and majeſty of God ſhall then be ſeen; and ſuch ſtrange changes ſhall then be made in the world: I ſay, theſe things being ſo wonderful, and ſo glorious, I ſhall be the larger in giving the deſcription of this day from ſeveral other Scriptures. Thus:

Of the great day of the Lord.

This day, is that great day, which is called the day of the Lords vengeance, and the year of recompences for the controverſies of Sion; Mentioned, Iſa. 34. 8. That day of which he ſpeaks, when he ſays, The day of vengeance is in my heart, and the yeer of my redeemed is come, Iſa. 63. 4. For though it be true, that he hath already begun to take vengeance upon his, and his peoples enemies; and to plead the cauſe of his people: and though he hath begun to recompence his wrath upon theſe enemies, for the controverſies his Sion hath againſt them; yet the compleatmentpleat- N5r 185 pleatment hereof is reſerved unto that day, which of all days ſhall be the moſt terrible to wicked men, becauſe it ſhall utterly overthrow them, and they ſhall not eſcape, nor avoid it; for then he will tread them in his anger, and trample them in his fury; yea they ſhall be troden in the wine-preſs of the fierceneſs of the wrath of Almighty God. And their blood ſhall be ſprinkled upon his Garments, and he will ſtain all his rayment, As Iſa. 63. 3. But who ſhall live when God doth this? (was Balaams expreſſion, when he ſpake of the ruineof ſeveral Nations Numb. 24. 23.) for let all wicked men look to it, when this day comes; for to them it will be very terrible. For this is the day which is ſpokenof, Iſa. 66. 15. For behold the Lord will come with fire, and with Chariots like a whirl-wind, to render his anger with fury, and his rebukes with flames of fire: for by fire, and by his ſword, will the Lord plead with all fleſh, and the ſlain of the Lord ſhall be many. How terrible will this day be, when the Lord ſhall thus plead with all fleſh by fire and ſword, and render his anger with fury, and his rebukes with flames of fire! Who ſhall live when God doth this? It is anſwered by the Prophet in the ſame Chapter, that at the ſame time, N5v 186 time, The hand of the Lord ſhall be known toward his ſervants, and his indignation toward his enemies; and their hearts ſhall rejoyce, and their bones ſhall flouriſh like an herb: They ſhall be ſo far from being quailed, or diſcouraged, or amated, or terrified, when this terrible day comes, as they ſhall then flouriſh moſt, and be moſt joyful at heart.

Again, this day is ſpoken of, Joel 3. 9, 10. where the Lord ſummons all the Gentiles to gather together and make themſelves as ſtong as they can for war: and ſays, that when they are gathered together round about, in ver. 11. that thither he will cauſe his mighty ones to come down & at v. 12. That there he will ſit to judge all the heathen round about; & then declares that the Sickle ſhal be put in to cut down this harveſt of wicked men, for the wickedneſs is great, and that multitudes ſhall be cut down, when the Lord ſhall thus judge theſe men, and decide the controverſies of his people: for which cauſe it ſhall be called, The valley of deciſion. And then, verſ. 16. The Lord ſhall roar out of Sion, and utter his voice from Jeruſalem: and the heavens and the earth ſhall ſhake. This is that once more, wherein he will ſhake not the earth onely, but the heavens alſo: of which Paul ſpeaks. Heb. 12. 26. N6r 187 26. And therefore this is called, Joel 2. 31. The great and terrible day of the Lord. But who ſhall live when God doth this? When the Heavens and the Earth ſhall ſhake? &c. Why it’s anſwered in the ſame 16. verſ. But the Lord ſhall be the hope of his people, and the ſtrength of the children of Iſrael.

Of this day alſo Paul ſpeaks, 2 Theſ. 1. 7, 8, 9. Where he ſays, that the day is coming when the Lord Jeſus ſhall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God and that obey not the Goſpel of our Lord Jeſus Chriſt; who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power. Thus doth Paul render this as a moſt terrible day: and as the Prophet Iſaiah in the forementioned place, ſays the Lord will then render his anger, and his rebukes with flames of fire: So Paul here ſays, that the Lord Jeſus ſhall in flaming fire take vengeance, on them that know not God, &c. puniſhing them with everlaſting deſtruction from his preſence. But who ſhall live when God doth this? The Apoſtle tells us, that then the Lord Jeſus ſhall come to be glorified in his, Saints & to be admired in all them that believe in that day, v. 10 The N6v 188 The Saints ſhall then live, and glorifie him, and admire him.

Of this day alſo ſpeaks the Prophet Malachi, Chap. 4. 1. For behold, the day cometh that ſhall burn as an oven: and all the proud, yea all that do wickedly ſhall be ſtubble: and the day that cometh ſhall turn them up, ſaith the Lord of hoſts. that it ſhall leave them neither root nor branch. But who ſhall live when God doth this? It follows in verſ. 2, 3. But unto you that fear my Name, ſhall the Sun of righteouſneſs ariſe, with healing in his wings: and ye ſhall go forth, and grow up as calves of the ſtall. And ye ſhall tread down the wicked; for they ſhall be aſhes under the ſoles of your feet, in the day that I ſhall do this ſaith the Lord of hoſts.

Thus in a terrible manner is this dayhere alſo repreſented; being a day that ſhall burn as an Oven.

Of this day alſo ſpeaks the Apoſtle Peter, and repreſents it in the ſame terrible manner, 2 Pet. 3. 7. But the Heavens and the Earth which are now, (ſaith he) by the ſame word are kept in ſtore, reſerved unto fire againſt the day of judgement, and perdition of ungodly men: or as, Iſaiah ſays, the day in which N7r 189 which the Lord will plead with all fleſh, rendering his rebukes with flames of fire. But ſays Peter, verſ. 10. This day will come ſuddenly upon men, as a thief in the night. And indeed, this numerous Army that ſhall be gathered together againſt the Saints, ſhall little dream of ſuch an overflowing ſcourge, as ſhall overtake them: but rather, promiſe themſelves a victorious overcoming of the Saints; but alas! Miſerable creatures, this day of their deſtruction and perdition, ſays Peter, ſhall come, as a thief in the night: in which the Heavens ſhall paſs away with a noiſe, and the Elements ſhall melt with fervent heat. (The whole world ſhall be on fire about their ears on a ſudden, and there ſhall be an utter deſtruction of them; and their corrupt and filthy courſes ſhall periſh with them.) The earth alſo, and the works that are therein, ſhall be burnt up. And verſ. 12. The Heavens being on fire, ſhall be diſſolved. But what might ſome ſay, ſhall the Elements melt with fervent heat, and the Heavens being on fire be diſſolved, and the Earth with the works that are therein be burnt up? Who ſhall live when God doth this? Peter, in the very next words, ſeems to prevent this queſtion, and ſays, Nevertheleſs we according to his promiſe, N7v 190 promiſe, look for new Heavens, and a new Earth wherein dwelleth righteouſneſs. As if he had ſaid, it is the perdition and deſtruction of ungodly men onely that I ſpeak of: take notice of that. And this day that ſhall burn as an Oven, ſhall burn up pnely ſuch as do wickedly: but it ſhall not in the leaſt manner touch nor trouble the Saints. But we, when theſe wicked men are burnt up, ſhall have new Heavens, and a new Earth, wherein dwelleth righteouſneſs: It ſhall be a new time to us, when theſe corrupt men ſhall be burnt up. And this we have a promiſe for. And this promiſe they had in Iſa. 65. 17. where this day is ſpoken of: the promiſe runs thus. For behold I create new Heavens, and a new Earth, and the former ſhall not be remembred, nor come into minde: but be you glad and rejoyce for ever, in that which I create; for I create Jeruſalem a rejoycing, and her people a joy, &c. And ſo he goeth on to declare the happy eſtate that Saints ſhall live in, in theſe new Heavens, and new Ea rth.

But this terrible day to wicked men is again mentioned, Iſa. 33. 14. Who among us ſhall dwell with the devouring fire? Who amongſt us ſhall dwell with everlaſting burnings? Here are N8r 191 are the ſame expreſſions, or expreſſions to the ſame purpoſe with thoſe we have already mentioned; where Malachi ſays, The day that cometh ſhall burn as an oven; and Paul and Peter ſpeak of the Lords taking vengeance in flaming fire, on wicked and ungodly men. The Prophet hayving this in his eye, cries out, Who ſhall dwell with devouring fire! who ſhal dwell with everlaſting burnings! When the Lord comes to render his rebukes with flames of fire, who ſhall dwell in thoſe flames? But leſt the Saints ſhould be diſcouraged, he preſently addes, That though the ſinners in Zion are afraid, and fearfulneſs hath ſurpriſed the hypocrites; yet (verſes 15, 16, &c.) he that walketh righteouſly, and ſpeaketh uprightly; he that ſhaketh his hands from holding of bribes, that ſtoppeth his ears from hearing of bloods, and ſhutteth his eyes from ſeeing evil: he ſhall dwell on high, his place of defence ſhall be the munitions of rocks; bread ſhall be given him, his waters ſhall be ſure. Thine eyes ſhall ſee the King in his beauty; they ſhall behold the land afar off. &c. Thus the righteous upright man, that is free from diſſimulations, is no hypocrite, that will not oppreſs though he may gain much thereby, is ſo far from N8v 192 from ſo doing, as he diſdains, he deſpiſes ſuch gain: and he that not onely refuſes a bribe when it is offered to him, but when it’s put into his hand will not keep it, ſhakes his hand from holding of it: and he to whom the cruel and corrupt courſes of man are irkſome, even to hear of it, or ſee it, and therefore he ſtops his ears, and ſhuts his eyes from it: This man ſhall hold proof in theſe times, and he ſhall dwell on high; he ſhall have as ſure a defence in theſe times, as the munitions of rocks: for he is fixed in the Rock Chriſt Jeſus, that cannot be moved; and ſure proviſion ſhall be made for him. And he ſhall ſee the King in his beauty. The Lord Jeſus, who ſhall then appear in his glory, and his excellent beauty (as I ſhall ſhew by and by) ſhall this mans eyes behold: and theſe new heavens and new earth that ſhall then come, which in the Prophets days was very far off, ſhall this mans eyes ſee: which land is deſcribed, verſ. 29 &c. Thine eyes ſhall ſee Jeruſalen a quiet habitation, a tabenacle that ſhall not be taken down; not one of the ſtakes thereof ſhall ever be removed, netiehr ſhall any of the cord thereof be broken: and the inhabitant ſhall not ſay, I am ſick; and the people that dwell therein ſhall be forgiven their iniquity. But to proceed.

Of O1r 193

Of this terrible day that ſhall come upon wicked men, thereis a large deſcription, in the whole 24 Chapter of Iſaiah: but I ſhall mention but ſome of the paſſages of it, as verſ. 1. Behold the Lord maketh the earth empty, and maketh it waſte, and turneth it upſide down, and ſcattereth abroad the inhabitants thereof. Here the Prophet ſhews how the Lord will depopulate the earth, making it as it were empty; ſo great will be the ſlaughter of wicked men: and then he ſhews what changes and mutations he will make in the earth; in that he will turn it upſide down, make it appear no more as it was before; but make it anew, make new heavens and a new earth. But how ſhall this be done? That the world ſhall be made new, and emptied of wicked men? Doth the Prophet declare, as Peter doth, that it ſhall be done by fire? Yes: At verſ. 6. The earth is defiled, therefore hath the curſe devoured the earth, and they that dwell therein are deſolate: therefore the inhabitants of the earth are burned, and few men left. Thus the Prophet ſpeaks of the deſtruction of the wicked of the earth by fire. There are ſeveral other expreſſions in this Chapter, that ſhew the dreadfulneſs of this day; as verſ. 19. The O earth O1v 194 earth is utterly broken down, the earth is clean diſſolved, the earth is moved exceedingly. As Peter expreſſes himſelf, (Seeing that all these things ſhall be diſſolved, what manner of perſons, &c.) ſo doth the Prophet here ſay, The earth is clean diſſolved, &c.

But if any ſhould ask the Prophet, Why, what is the meaning of all theſe expreſſions, in declaration of what ſhall come upon the earth? What is to be done? Wherefore will the Lord do all theſe things? The Prophet, at the firſt verſe, tells ye, and ſays, That in that day the Lord ſhall puniſh the hoſt of the high ones, that are on high; and the kings of the earth upon the earth. So that this is the time when he ſhall wound the Heads over many Countries, when he ſhall ſtrike thorow kings in the day of his wrath, when he ſhall rule them with a rod of iron, that will not ſtoop to the golden ſcepter of his grace. Thus terrible and dreadful will this day be to wicked men. And if it ſhould be ſaid to the Prophet, Who ſhall live when God doth this? He tells ye in the midſt of this declaration of the deſolations that are to come upon the inhabitants of the earth, verſ. 16. We have heard ſongs, even glory to the righteous; implying, that this great day, which is the day of wicked mens greateſt O2r 195 greateſt diſtreſs, ſhall be the time of the Saints greateſt glory, joy, and exaltation. Now is the time of their ſinging for joy of heart come.

But again, there is another deſcription of the terribleneſs of this day, in the 50 Pſalm, which Pſalm is a clear Propheſie of this day, (wherein God will call that wicked crue that have nothing to do to take his Word into their mouthes to an account) where the Prophet ſpeaks in the ſame language with the Prophets and Apoſtles already mentioned; and ſays (verſ. 4.) Our God ſhall come, and ſhall not keep ſilence: a fire ſhall devour before him, and it ſhall be very tempeſtous round about. Here alſo is this day repreſented to the terrour of wicked men: But at the ſame time the Pſalmiſt ſays, that to him that ordereth his converſation aright, he (that is, the Lord) will ſhew the ſalvation of God. Such a man ſhall be ſaved, when the wicked ſhall be devoured.

Again, the terribleneſs of this day is ſet out in ſeveral other Scriptures: But having produced ſo many already, I ſhall onely mention one more, (and proceed to what I have further to ſay) and that is Iſai. 30. 30. The Lord ſhall cauſe his glorious voice to be heard, and ſhall ſhew the lighting down of his arm, with O2 the O2v 196 the indignation of his anger, and with the flame of a devouring fire; with ſcattering, and tempeſt and hail-ſtones. Thus the Prophet here ſets out the terrour of that day when the Lord ſhall at laſt be fully avenged on his enemies: he ſhall then ſhew the lightning down of his arm; it ſhall then appear rto be his arm indeed, by which his enemies ſhall be overcome. And he ſhall cauſe his glorious voice to be heard, and manifeſt his indignation and anger againſt the enemies of his people, with a flame of a devouring fire, with ſcattering, and tempeſt, and hail-ſtones. But who ſhall live when God doth this? The Prophet (verſ 26, 27.) tells us, that this day ſhall be the day when the Lord bindeth up the breach of his people, and healeth the ſtroke of their wound; and that in it unto them the light of the moon ſhall be as the light of the ſun, and the light of the ſun ſhall be ſevenfold, as the light of ſeven days. So that though it ſhall be terrible to their enemies, yet it ſhall be the moſt glorious and happie day to his people that ever was ſince the beginning of the world: and becauſe it ſhall be ſo, it’s ſaid, (Iſai. 24. forementioned) that they ſhall lift up their voice, they ſhall ſing for the majeſty of the Lord; they ſhall glorifie the Lord in the fires, even the O3r 197 the Name of the Lord God of Iſrael, in the Iſles of the Sea.

And thus I have laid down that deſcription which is given in ſeveral Scriptures, of this great day of the Lord; wherein he will by fire, and by his ſword, and by tempeſt, and hail-ſtones, manifeſt his indignation and wrath againſt the enemies of his people, ſo as multitudes, multitudes ſhall be ſlain: So as the earth ſhall be emptied of them. So many ſhall be ſlain, as there ſhall be few men left. And that when it’s thus the earth ſhall be turned upſide down, and there ſhall be new Heavens, and a new Earth, wherein dwelleth righteouſneſs. For the wicked, and the wickedneſs of the Earth, ſhall be ſo burnt up, as in that reſpect i:t ſhall become a new earth and new heavens, wherein righteouſneſs ſhal remain and flouriſh.

And now having thus done, I ſhould now proceed to ſhew, that immediately upon this day, when all the enemies of Chriſt are made his footſtool, that at this very time, ſhall Jeſus Chriſt appear with his Saints; to raign on earth.

Of the time when the full deliverance of the Jews and Gentiles ſhall be compleated.

But firſt a word or two about the time when O3 it O3v 198 it ſhall be, that Jeſus Chriſt will work this full deliverance for his Saints, from their enemies, when this great day of his appearing ſhall be.

Now in general, the time (when this laſt great overthrow of wicked men, and this wonderful glorious and compleat deliverance of the Saints) ſhall be after the Lamb hath overcome the ten Kings. And after the Goſpel hath been preached to all Nations, for the bringing in of Jews and Gentiles, and after Rome is burnt, as we have already ſaid.

But ſome may ſay, But how many yeers may it be, before theſe things ſhall be done? If it might be, we would know the direct time; for it may be long before all theſe things may be done, before the ten Kings are overcome and before the Jews may be converted, and the Gentiles fulneſs come in and before Rome is deſtroyed; and long before that great day come: and according to reaſon it will be a very long time, if we ſhould judge according to ſenſe, but that we know that beyond ſenſe and reaſon, the Lord can make a ſhort work of it, and cut it ſhort in righteouſneſs. But if the Scripture do give any hint of the time, we deſire to know it.

To this I anſwer, firſt, that I believe this is enough to ſatiſfie a Saint, and to make his heart joyful, to know that the time of the prevailingvailing O4r 199 vailing power of the Saints enemies over them is come to an end, and that they ſhall never overcome them any more; but the Lamb is already ſeen to be come upon mount Sion, where he hath called out his called, choſen, and faithful ones, with which he will go on conquering and to conquer, and by whom he will ruine Rome, and execute upon his enemies the judgement written. I ſay, this is matter of joy to a Saint, to know that Chriſt is a doing theſe things, though they do not know when he will finiſh this or that particular work.

But ſecondly, and more particularly. For the yeer in which, or neer to which this great day ſhall be, wherein the enemies of the Saints both Jews and Gentiles that ſhall be converted ſhall be. I ſhall here propoſe my apprehenſions, and leave them to the judicious wiſe and intelligent Chriſtian to Dan. 12. 10. judge of them.

And for this, I muſt have recourſe to Dan 12. a chapter which ſpeaks plainly and particularly of this great day of the final deliverance of the Saints in general (though particularly it mention but the Jews; for the one cannot be without the other) as in v. 1. At that time ſhall Michael ſtand up, the great Prince, which ſtandeth for the children of thy people: and there O4 ſhall O4v 200 ſhall be a time of trouble, ſuch as never was ſince there was a Nation. This is that great day we have ſpoken of, wherein there ſhall be ſuch a diſmal, terrible time to wicked men in general, as never was ſince the world began. But it ſhall be, as I ſaid, to wicked men, but not to the converted Jews, nor Gentiles; not to the Saints. And therefore it follows in this verſe, And at that time thy people ſhall be delivered, every one that ſhall be found written in the book. When Michael the Prince, i.e. Jeſus Chriſt the great Prince of Iſrael; even of all the Iſrael of God, ſhall ſtand up for them in this great day, then will he vex their enemies, put them to ſuch trouble as there never was the like. But all his own people who have given up their names to him, who are lifted in his book, ſhall be delivered. This ſhall be the work of that great day, and that which ſhall follow immediately upon it, follows in v. 2, 3. of the chap. whereby it is evident that this chapter ſpeaks of this great day of the deliverance both of Jews and Gentiles. (Though to Daniel being a Jew there is no mention made of the Gentiles, but of his people onely.) Well, this being a prophecy of this great day, let us now ſee what in this chapter is ſpoken of the time.

Now O5r 201

Now I finde that this Chapter ſpeaks of three diſtinct periods of time, in which three diſtinct remarkable things ſhall come to paſs, in order to the deliverance of the Saints.

And the firſt time mentioned, the 6 and 7 verſes ſpeak to: and in the 6 verſe this queſtion is made, How long ſhall it be to the end of theſe wonders? To which in the 7 verſe a double anſwer is given (which is confirmed with a very ſolemn Oath) firſt, that it ſhould be for a time, times, and a half: and ſecondly, that when he ſhall have accompliſhed to ſcatter the power of the holy people, all theſe things ſhall be finisſhed.

Now for the firſt of theſe anſwers, becauſe I have had occaſion already to open In my book intituled, The Reſurrection of the witneſſes. the meaning of it, and have ſhewed that the ſame expreſſions in the Revelation, and this here, agree in one, and point at one and the ſame thing; namely, the flouriſhing time of the Beaſt, the prevailing time of the Beaſt, wherein he ſhall have power to overcome the Saints, and to trample them under foot; even fourty two months, or a time, times, and half a time. And having cleared this, and ſhewed when that time did expire; and that after that time, neither the Beaſt, nor the little Horn, prevailed any O5v 202 any more: I ſay, having ſpoken of theſe things already, I ſhall refer the Reader thereunto; where they ſhall finde, that in 16451645 the Beaſt ceaſed to prevail againſt the Saints; and the time wherein he ſhould tread the holy Citie under foot, then came to an end: and neither he, nor his aſſociates, ſhall ever prevail more.

And then this is the effect of the firſt anſwer to the queſtion, That there ſhould be a time, times, and an half; and then an end ſhould come; in which time, times, and half, the Saints ſhould be kept under by enemies; but then an end ſhould come, and deliverance come.

And the ſecond branch of the anſwer makes this clearly to be the meaning of the former, which is in theſe words: And when he ſhall have accompliſhed to have ſcattered the power of the holy people, all theſe things ſhall be finiſhed. In which, firſt, is clear, that there ſhould be a time, when the power of the holy people ſhould be ſcattered; the Saints ſhould be deſtitute of power to oppoſe an enemy, and conſequently ſhould be kept under by an enemy. Secondly, This is clear in theſe words, that there ſhould be a time, when this ſhould be accompliſhed or compleated, (I mean, their power being ſcattered;) there ſhould be a time O6r 203 time when it ſhould be fully done: for then a thing is accompliſhed, when it is fully done as much as can be done, or ſhall be done. And thirdly, this is clear, being plainly aſſerted, that when this ſcattering is accompliſhed, then theſe things ſhould be finiſhed; that is, then deliverance ſhould come.

So then, this firſt period of time ſpoken of, points at the great thing that ſhould be done, in order to the deliverance of the Saints: The taking away of the power of the enemy, which he hath ſo long had to tread them under feet: ſo that now he ſhall do ſo no more; which indeed is a great deliverance to the Saints: but yet there remains other things to be done; they muſt be delivered, and ſhall in due time, not onely from his prevailing power, but from his oppoſing power.

But now, for the time when that ſhall be, I muſt proceed to what follows in the Chapter; and in verſ. 8. Daniel ſays, that for the former anſwer, he heard it, but underſtood it not; and therefore being very deſirous to know, he again puts the question, O my Lord, ſays he, what ſhall be the end of theſe things? It having been told him, that Michael ſhould ſtand up, and his people be delivered, he is ſirous O6v 204 ſirous to know when it ſhould be: but in the 9 verſe it is ſaid, Go thy way, Daniel; for the words are cloſed up, and ſealed till the time of the end. Herein is implied, that though Daniel were told theſe things, yet they were as a ſealed book to him; and they muſt be ſo, untill the time of the end. They are ſo darkly and myſteriouſly declared, becauſe they muſt not be underſtood till the time of the end. The words are cloſed up, and ſealed, till the time of the end: But then, the wiſe ſhall underſtand, but none of the wicked, as it is in the 10 verſ. And then in the 11 and 12 verſes, this anſwer is given to Daniel’s queſtion about the time when his people ſhall be delivered: And from the time that the daily ſacrifices ſhall be taken away, and the abomination that maketh deſolate ſet up, there ſhall be a thouſand two hundred and ninety days. Bleſſed is he that waiteth, and cometh to the thouſand three hundred and five and thirty days.

And here are two other Periods of times, wherein the great deliverances that are yet to be wrought for (the holy people) the Saints, are to come to paſs.

But what theſe two Periods of time are, and how we may underſtand theſe two verſes, is the great queſtion.

Now, O7r 205

Now, as I promiſed, I ſhall lay down what my apprehenſions of them are, and leave it to the Wiſe to judge. And thus: I apprehend that by the time here mentioned, in which the daily ſacrifice ſhall be taken away, and the abomination that maketh deſolate ſet up, is meant that time when the Emperour Julian the Apoſtata reigned: which Emperour, although he had been a great profeſſor of Chriſtianity during the reign of Conſtantius the preceeding Emperour; he moſt wretchedly turned Pagan: and then the abominations of the Heathens were ſet up, and thei Temples and Idol-groves were ſet wide open, in every City, which former Emperours had cauſed to be ſhut up: and Julian himſelf ſacrificed to the Idols. And thus the abomination of deſolation was ſet up. And then alſo Julian, to vex the Chriſtians, and to ſhew how little regard he had to the truth of the Goſpel, (which aboliſhed Jewiſh Worſhip) he commanded the Jews to ſacrifice again. And when they replied, that they ought not to ſacrifice but in the Temple in Jeruſalem; he then commanded that the Temple ſhould be built again, (and allowed that it ſhould be done at his own coſt and charge, allowing it out of the Publike Treaſury:) which O7v 206 which the Jews (expecting a time to come wherein the Temple ſhould be built) very readily went about, ſuppoſing that to be the time. And when they had begun the work, there was a great Earth-quake, which ſhook the old Foundation of the Temple, and turned all down to the ground, together with the houſes adjoyning thereunto: and not onely ſo, but a fire came from heaven, which burnt all the Tools and the Inſtruments which had been brought thither to build the Temple. And then, and not till then, was that Prophecie of our Saviour fulfilled, that not a ſtone was left upon a ſtone. And the Jews being aſtoniſhed hereat, never durſt any more attempt to build the Temple to offer ſacrifice: And then, from that time hitherto hath the daily ſacrifice ceaſed: for then it was taken away with a witneſs, in a moſt remarkable and miraculous manner. And this I am perſwaded is the time here ſpoken of in the Prophet Daniel; and this is the judgement of M. Archer, and others alſo. And this being granted, then we muſt begin the One thouſand two hundred and ninety Prophetical days (which are yeers) that Daniel here ſpeaks of, at the yeer when theſe things were done, which was about the ſecond yeer of Julian, (for he reigned not full three yeers) O8r 207 yeers) which was the 0366yeer three hundred ſixty ſix.

And then to this yeer 03660366 if the yeers which the Prophet ſpeaks of, be added which are 1290 ¦ it makes up juſt 16561656

So that in the 1656yeer one thouſand ſix hundred fifty and ſix, by this account will be the ſecond period of time which the Prophet here ſpeaks of, in which there will be ſome glorious thing done in order to the deliverance of the Jews: which we may hope will be their converſion; for what will ſo much tend to their deliverance as their converſion? But their converſion, or ſomething that will tend to their converſion, and deliverance, it will certainly be. Which is cleer, becauſe this is given as an anſwer to the queſtion that Daniel made, When ſhall the end of theſe things (that had been to him before declared) be? Or when ſhall Michael ſtand up, and the children of my people be delivered? Now this time being pointed at in the anſwer, it is certain that ſome glorious thing ſhall then come to paſs, in order to their deliverance: and though what it will be, be not certainly diſcovered, yet we may hope it will be no leſs then their converſion. But this againgain O8v 208 gain is cleer, that though much may be then done in order to their deliverance, that yet it will not be the compleat deliverance, which they and all the Churches of Chriſt ſhall have, at that great day of their deliverance, already mentioned; for that is reſerved for that third period of time mentioned in ver. 12. in theſe words, Bleſſed is he that waiteth, and cometh to the thouſand three hundred and five and thirty days.

Much may be done, and much will be done, at the period of the one thouſand two hundred and ninety days: but how happy will he be that ſhall live five and fourty years beyond that! for that is the utmoſt period of time that is ſet for the compleat deliverance of the holy people, the Church, from all enemies whatſoever. And bleſſed is the man that cometh to, not onely the one thouſand two hundred and ninety, but to the one thouſand three hundred and five and thirty days. So then, the full and compleat deliverance of the Church, when this great day will come, when all the enemies of the Church will be ſubdued, will be at the period of the thouſand three hundred and five and thirty days.

Now P1r 209

Now if to the year 03660366 there be added 1335 ¦ it makes up just 17011701

And in this year, or near this yeer, 1701one thouſand ſeven hundred and one, I am perſwaded that day will be: having my ground of this perſewaſion from this Scripture, as I have laid it down, which I leave to the conſideration of prudent Chriſtians. I ſhall now proceed.

And now I come to ſpeak of thoſe things which are to follow immediately upon this great day, of which firſt a word in general, and then I ſhall deſcend unto particulars.

But in general thus:

Immediately upon the ruining of the enemies of Chriſt and his Saints in the manner we have ſpoken of, and upon the paſſing away of the old Heavens and the old earth; ſhall be fulfilled that which is ſpoken in Rev. 21. 1, 2, 3. And I ſaw a new Heaven, and a new Earth, and the firſt heaven, and the firſt earth were paſſed away: and there was no P more P1v 210 more ſea. And I John ſaw the holy city new Jeruſalem, come down from God but of heaven, prepared as a bride adorned for her husband. And I heard a great voice from heaven, ſaying, Behold, the tabernacle of God is with men, and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God, &c.

That which I take notice of in theſe verſes, of which to ſpeak a word in general before I deſcend to particulars, is this:

That the new Jeruſalem here is ſaid to come dome down from God out of Heaven. This glorious ſtate and condition in which the Saints ſhall be put after this great day, is to be here on Earth; and therefore it is ſaid to come come down from God out of Heaven.

Firſt, in that it is ſaid to come down, it argues that it is not above, but below; for it is to come down from above.

And ſecondly, In that it is ſaid to be from God out of Heaven, it ſpeaks plainly that it is not to be taken for that Glory which the Saints ſhall have in the P2r 211 the Heavens By the Heavens above, I mean that place which is far above all Heavens, to which the Apoſte ſaies Jeſus Chriſt aſcended, Eph. 4. 10. Of which Heaven, the Lord ſays it is his Throne, and the earth his footſtool, Iſa. 66. 1. The height and glory of which place, the thoughts of men are (alas) too ſhallow to apprehend. But the Heaven above it is called, in reſpect of the height and tranſcendency of the glory of it above the earth that now is, or above the new Heaven and the new Earth that ſhall be in the time we are ſpeaking of; which ſhall come down from God out of Heaven, from that inacceſſible glory, and that unapproachable ſplendor, that none eye hath ſeen, or can ſee; in the beholding of which, the Angels do veil and cover their faces, 1 Tim. 6. 16. Iſa. 6. 1. above to all eternity with God, but a glorious eſtate which comes down from God out of Heaven unto them, which they are to injoy for a thouſand yeers here below; in which time the Tabernacle of God ſhal be with men, and they ſhall be viſibly ſeen to be his people, and God himſelf ſhall be among them, and be their God, and the effect thereof ſhal be glorious, as appears by what follows. But this onely is that in general which I here take notice of, that this new-Jeruſalem-glory is to be on earth, when there ſhall be a new molding and a new making of the Heaven and of the earth: and of the particular mutations and changes that there ſhall then be, I ſhall now ſpeak.

And P2v 212

Of the perſonal appearance of Christ, And Of the Reſurrection of his Saints top Raign with him on Earth.

And in the firſt place I ſhall ſpeak of the perſonal appearance of Jeſus Chriſt and the Reſurrection of his Saints to raign on earth with him. That Chriſt ſhall perſonally appear, is a point that is I know much controverted, and is very much doubted by many Saints, who are eminently godly, and whom I do very much honour and reverence: who yet are confident that he will very gloriouſly appear in the treading down his enemies, in the ruining of the Beaſt, and the ſetling of his people in peace, and filling of them P3r 213 them with his Spirit; but they queſtion whether out Lord Jeſus ſhall any otherwiſe appear, then to be their ſpiritual eyes, and then as now: for now they ſpiritually diſcern him in his preſent footſteps in the world.

And it being thus dubious to many, I was inclining to be ſilent in it, but that the light ſhining ſo clearly to me in the following Scriptures which I ſhall mention, hath ſuch power and force with me as I cannot but hold it forth, leaving it to the more ſerious conſideration of intelligent Chriſtians.

And the Poſition I ſhall lay down, is this:

That our Lord Jeſus Chriſt, having ſubdued his enemies, ſhall perſonally appear on earth, and ſhall raiſe up the Saints before departed out of this world, to come and reign with him on earth.

To prove this, we have ſeveral Scriptures; and I ſhall begin firſt with that known clear place, Revel. 20. The deſcription of the total overthrow of the Beaſt, and all the Armies that were gathered together with him, to make war againſt Jeſus Chriſt and his Saints, being laid down in the Preceding Chapter; in P3 this P3v 214 this Chapter follows a declaration of what things will ſucceed it: and that which is to this purpoſe, is in the 4, 5, & 6 verſes. And I ſaw thrones, and they ſate upon them, and judgement was given unto them. And I ſaw the ſouls of them that were beheaded for the witneſs of Jeſus, and for the Word of God, and which had not worſhipped the beaſt, neither his image, neither had received his mark upon their forheads, or in their hands: and they lived and reigned with Chriſt a thouſand yeers. But the reſt of the dead lived not again until the thouſand yeers were finiſhed. This is the firſt reſurrection. Bleſſed and holy is he that hath part in the firſt reſurrection, on ſuch the ſecond death hath no power; but they ſhall be prieſts of God and of Chriſt, and ſhall reign with him a thouſand yeers.

In theſe verſes, this is laid down, That the Saints of God which had been Martyrs, and ſufferers under the Beaſt, ſhould be raiſed from the dead, and be advanced to ſit upon thrones; and judgement ſhould be given unto them: and they ſhould live and reign with Chriſt a thouſand yeers. But though the Saints ſhould be thus raiſed, that yet this is not the General Reſurrection, wherein all the juſt P4r 215 juſt and unjuſt ſhall be raiſed: no; for the text expreſly ſays, that the reſt of the dead were not raiſed, until this thouſand yeers were finiſhed; and therefore this reſurrection which ſhall be when Chriſt and his Saints muſt reign on earth, is called The firſt reſurrection: and it’s ſaid, that no wicked one ſhall have part herein; but onely they that are holy and bleſſed, and who ſhall never die the ſecond death, but ſhall be prieſts of God and of Chriſt, and ſhall reign with him a thouſand yeers; and others are not to be raiſed till the end of the thouſand yeers.

What can be more clearly aſſerted? or what is more clearly aſſerted in Scripture, then this truth is in theſe three verſes? It is ſo clear, as I muſt profeſs, that, for my part, had I no other Scripture to back it, yet having no Scripture contradicting, I am perſwaded that I ſhould not dare to deny it. But we have, beſides this, ſeveral other Scriptures to this ſame purpoſe.

The next I ſhall mention ſhall be that Rev. 5. 9, 10. where we finde that the four Beaſts, and the Elders, which were the repreſentatives of the Churches of the Saints, and which were redeemed unto God by the blood of the Lamb, out of every kindred, and tongue, and nation, P4 and P4v 216 and people; that they ſinging to the Lamb, praiſe him, ſaying, For thou haſt made us unto our God kings and prieſts, and we ſhall reign on the earth. This is ſpoken in the future tenſe, as being to come; We ſhall reign on the earth: which that they may do, they muſt be raiſed from the dead, as it is clearly ſaid in the fore-mentioned place they ſhall.

And it is likewiſe as clear, Dan. 12. 2. where it is ſaid, that when Jeſus Chriſt ſhall ſtand up to ſave his people, and to perplex and deſtroy his enemies; it is ſaid, that at that time, many of them that ſleep in the duſt of the earth ſhall awake. Obſerve; this is a time when many of them ſhall be raiſed, but not all. But whereas it follows, that ſome of them ſhall be raiſed to everlaſting life, and ſome to ſhame, and everlaſting contempt; but it’s ſaid, Bleſſed and holy is he that hath part in the firſt reſurrection, for on ſuch the ſecond death hath no power: the truth in both theſe Scriptures may very well conſiſt together. For though John there mention onely the reſurrection of Saints, yet doth he not ſay that others are not raiſed to ſhame, to be ſent into ſhame and confuſion preſently, as doubtleſs they ſhall: For ſome P5r 217 ſome particular perſons may be raiſed to be judged and condemned, for their wickedneſſes, and cruelties, and outrages againſt Saints, and ſent preſently into the place of torment, as the Beaſt and the Falſe Prophet are ſaid to be, though there be no mention of it, Rev. 20. but the Saints onely are ſaid to live; They lived and reigned with Chriſt, &c. And whereas it is ſaid, that bleſſed and holy is he that hath part in the firſt reſurrection; that croſeſes not this in Daniel: for if ſome of the wicked be then raiſed to be judged, yet have they no part in the firſt reſurrection; for, the dead in Chriſt ſhall be raiſed firſt; and it’s they onely, being bleſſed and holy, that ſhall then live and reign with Chriſt: but none others ſhall, and ſo have not others any part in this reſurrection.

And another clear place that ſpeaks both of the perſonal appearing of Chriſt to reign on earth, and to judge thoſe that ſhall then be raiſed, is that in 2 Tim. 4. 1. I charge thee before God, and the Lord Jeſus Chriſt, who ſhall judge the quick and the dead at his appearing, and his kingdom. Here the Apoſtle ſpeaks expreſly of a time coming, wherein Jeſus Chriſt muſt appear, and take his kingdom. Now he always hath his kingdom in the heats of P5v 218 of his people, and appears to them always in the Spirit: but this is another manner of appearing and another manner of taking his kingdom, which Paul here ſpeaks of: for at this appearing, and at this kingdom, he muſt judge the quick and the dead. Thoſe his enemies that are then alive, he will judge; and ſome of thoſe that were then dead, he ſhall judge, (but the reſt ſhall not live again, until the thouſand yeers are finiſhed;) and his Saints that were dead, he ſhall raiſe, and give them everlaſting life, and grant them to reign with him a thouſand yeers.

Again, Zech. 14. 5. The Prophet in that Chapter ſpeaking of that time when the Lord ſhall be King over all the earth, and there ſhall be one Lord, and his Name one; ſays he there, And the Lord my God ſhall come, and all the ſaints with thee. This is to be at that time, when all the Nations muſt yeeld obedience to Chriſt; and whoſoever of all Nations refuſes to worſhip him, ſhall be plagued with a fearful plague, as appears in that Chapter.

Thus is the Poſition that I have laid down, in theſe Scriptures clear, That Jeſus Chriſt ſhall come with his Saints to reign on earth.

But again, we have Paul ſpeaking of it, 1 Theſſ. 3. 13. where he prays that the Theſſaloniansſalo- P6r 219 ſalonians may be eſtabliſhed in holineſs before God even our Father, at the coming of our Lord Jeſus Chriſt with all his Saints. Here the Apoſtle expreſly ſpeaks of the coming of our Lord Jeſus with all his Saints: which confirms what is ſaid, That there is a time to come (for it is not yet come) wherein Jeſus Chriſt will come on earth, and bring his Saints with him.

And this is that which is alſo hinted at, Iſa. 26. 19. Thy dead men ſhall live, together with my dead body ſhall they ariſe. Awake and ſing, ye that dwell in the duſt: for thy dew is the dew of herbs, and the earth ſhall caſt out the dead. This is brought in as a comfortable promiſe to the Saints, who are complaining in the former part of the Chapter, that though they have laboured, yet have they not wrought any deliverance in the earth, neither have the inhabitants of the earth fallen: which ſeems to look like the times that were before the 1645yeer 1645, when Jeſus Chriſt began to ſet his people at liberty from their enemies: then they laboured, but all in vain, to free themſelves from being under the power of the Beaſt: they laboured, but they had not wrought any deliverance in the earth, neither were the inhabitants of the world fallen; but now P6v 220 now this is brought in as a comfortable promiſe to the Church, who are complaining of theſe things; Thy dead men ſhall live, together with my dead body ſhall they ariſe. Awake, and ſing, ye that dwell in the duſt, &c. implying, that though theſe were their complaints for a time, that yet it ſhould not be ſo always; there ſhould a time come, when their dead men ſhould live, and, together with the body of Chriſt, ſhould be raiſed, (he being the firſt- fruits of the reſurrection from the dead:) and they that ſlept in the duſt ſhould awake and ſing, and the earth ſhould caſt out the dead: and this ſhould be a joyful and comfortable time, which ſhould make amends for all their ſufferings. And about this time, he ſpeaks of the Lords coming out of his place, to puniſh the inhabitants of the earth for their iniquity, and for all the blood of his Saints which they have ſpilt; as appears, verſ. 21. And it’s certain that the raiſing of the Saints to live and reign with Chriſt, will ſoon follow upon this.

Again, of this appearing of Chriſt it is that the Prophet ſpeaks Iſai. 33. 17, 18. when he ſpeaks of him that is fire-proof, that ſhall dwell with devouring fire, and everlaſting burnings; and ſays he to ſuch a one, Thine eye ſhall ſee the P7r 221 the King in his beauty. This is the time when he ſhall appear in his glory and beauty indeed; and his Saints ſhall viſibly ſee him; and then their eyes ſhall ſee Jeruſalem a quiet habitation, &c. as it follows in that Chapter.

And further, of this viſible and corporeal coming of our Lord Jeſus, doth the Angels ſpeak, Acts 1. 10, 11. when that our Lord being with his diſciples upon the mount called Olivet; while they beheld, he was taken up, and a cloud received him out of their ſight: and, ſaith the text, While the diſciples looked ſtedfaſtly toward heaven, as Jeſus went up, behold, two men ſtood by them in white apparel, and ſaid unto them, Why ſtand ye looking up into heaven? this ſame Jeſus which is taken from you into heaven, ſhall ſo come in like manner as you have ſeen him go into heaven. Now they viſibly and corporeally ſaw him go into heaven, and in the ſame manner did they (and we are to) expect that he ſhall come again. And what but this doth our Saviour himſelf mean, when he ſays to Philip, (who wondered that he ſhould know him when under the fig-tree) Thou ſhalt ſee greater things then theſe: for I ſay unto you, Hereafter you ſhall ſee heaven open, and the angels of God aſcending and deſcend- P7v 222 deſcending upon the Son of man. Certainly there is a truct in all theſe things, and we ſhall ſee greater, and more glorious and admirable things then yet we have ſeen. And though the time be not yet come, yet certainly it will come.

Again, in Act. 3. 19 20, 21. Peter tells us, that when the times of refreſhing ſhall come from the preſence of the Lord (which time Saints have long waited for) that he ſhall ſend Jeſus Chriſt: whom the heavens muſt receive, until the time of the reſtitution of all things. That is, until he make new Heavens, and new Earth, reſtore all things. The Heavens, ſays he, muſt retain him until theſe times, which were ſpoken of by all the holy Prophets which have been ſince the world began. But then Jeſus Chriſt ſhall appear in that preſence which the heavens now do retain; which is his corporeal preſence, (for it cannot be ſaid of his ſpiritual preſence, which is alway with us) for which appearing his Saints wait.

And thus have I laid down the ſeveral Scriptures which do cleer this truth, wherein it is abundantly proved, by ſeveral teſtimonies; whereas two or three Scriptures might have been P8r 223 been authority ſufficient to prevail. But the Scripture is full in ſpeaking of it: and indeed, it was much in the hearts of the Saints in the primitive times, as appears by their frequent expreſſions of it, upon all occaſions; even of this coming of Chriſt. As 1 Theſ. 5. 23. And the very God of peace ſanctifie you wholly, and I pray God your whole ſpirit, and ſoul, and body, may be preſerved blameleſs, unto the coming of our Lord Jeſus Chriſt. And 1 Tim. 6. 14. I charge thee, to keep this commandment without ſpot, unto the appearing of the Lord Jeſus Chriſt; which in his time will appear, who is the onely Potentate, the King of Kings, and Lord of Lords, &c. And 2 Cor. 1. 14. Ye alſo are our rejoycing, in the day of the Lord Jeſus. And 1 Theſ. 1. 9, 10. And how ye turned to God from Idols, to ſerve the living and true God, and to wait for his ſon from heaven; whom he raiſed from the dead, even Jeſus which delivered us from the wrath to come. And 1 Theſ. 2. 19. For what is our hope, or joy, or crown of rijoycing? Are not even ye in the preſence of our Lord Jeſus Chriſt, at his coming? And 2 Theſ. 2. 1, 2. We beſeech you by the coming of our Lord Jeſus Chriſt, and by our gathering together unto him, that you P8v 224 you be not ſoon ſhaken in minde, &c. And 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of rigteouſneſs, which the Lord, the righteous judge, ſhall give me at that day; and not to me onely, but to them alſo that love his appearing. Thus theſe Saints had much in their eye the day of Chriſt, the coming of Chriſt, the appearing of Chriſt. And the Apoſtle makes it a principal piece of Religion: For ſpeaking of the Theſſalonians, when they were converted, he ſays, They turned from Idols; what to do? To ſerve the living and true God; and what? To wait for his Son from heaven. Though that day was far off, as the Apoſtle himſelf elſewhere informs them, yet they did ſo firmly believe this, his coming from Heaven, and their being gathered unto him, as they might truly be ſaid to be waiters for it.

Of the Manner of the coming of Chriſt and his Saints, and with what bodies they ſhall come.

But now this Queſtion may be propounded, It being granted to be an undoubted truth, that Jeſus Chriſt ſhall perſonally appear on earth and that the Saints departed ſhall be raiſed from Q1r 125225 from the dead, to raign with him in that day, With what bodies ſhall Chriſt and his Saints come? And how ſhall they be raiſed up? Doth the Scripture ſay any thing to that?

I anſwer, Yes: For hitherto I have quoted the Scriptures, that ſpeak onely of his coming, and the Saints being raiſed; but there are other Scriptures, which ſpeak of the manner how, as that Rev. 1. 7. Behold, he cometh with clouds, and every eye ſhall ſee him, &c. And Luke 21. 26, 27. For the powers of the heaven ſhall be ſhaken; and then ſhall they ſee the Son of man coming in a cloud, with power and great glory. And Mat. 24 30, 31. And they ſhall ſee the Son of man coming in the clouds of heaven, with power and great glory. And he ſhall ſend his Angels, with a great ſound of a trumpet, and and they ſhall gather together his elect, &c. And v. 27. As the lightening cometh out of the eaſt, and ſhineth even unto the Weſt; ſo ſhall alſo the coming of the Son of man be. So that it is cleer, that as the Angels told his diſciples, when they ſaw a cloud to receive him out of their ſight, that he ſhould ſo appear out of the clouds, in like manner as they had ſeen him go into Heaven; and as Angels then attendedQ tended Q1v 226 tended him: ſo will Angels much more at his appearing, attend him; and he ſhall come with power and great glory.

Now we know, that as the Apoſtle ſays of the Reſurrection of the body, that it’s; raiſed ſpiritual: it’s ſown a natural body, it’s raiſed a ſpiritual body; it’s ſown in corruption, it’s raiſed in incorruption; it’s ſown in diſhonour, it’s raiſed in glory; it’s ſown in weakneſs, it’s raiſed in power. So we know was the body of Chriſt after his reſurrection: it was not a natural body, but a ſpiritual; it was not corruptible, but an incorruptible; it was not mean nor weak, but glorious, and powerful: and being thus a ſpiritual body, and incorruptible, &c. it was quick in motion; upon a ſudden appearing to his Diſciples, and ſuddenly gone from them again. And it was paſſable to all places: it appears to the Diſciples when the dores are ſhut, and aſcends up into the Heavens in their ſight.

Theſe things a natural body cannot do, but a ſpiritual and a glorious can. And therefore he is ſaid to come as the lightning that quickly ſhineth from one end of the Heaven to the other; ſo can the body of Chriſt, when he appeareth, quickly paſs from one end of the Heaven to another, to be viſibly ſeen of all his Saints, Q2r 227 Saints, to their joy, but to the terrour of their enemies: and ſo he will come in the clouds, and every eye ſhall ſee him, with power and great glory.

And as the Scriptures ſpeak thus of Chriſt in his coming, ſo there are Scriptures which ſpeak of the Saints, in their appearing with him; As Col. 3. 4. When Chriſt who is our life ſhall appear, then ſhall we appear with him in glory. Thus the Saints then, were fully perſwaded of the appearing of Jeſus Chriſt, and ſpake often of it: and knew that at his appearing, as he ſhould appear in power, and great glory; ſo they ſhould appear with him in glory. And ſo again, 1 Joh. 3. 2. Beloved, now are we the ſons of God, and it doth not yet appear what we ſhall be: but we know, that when he ſhall appear, we ſhall be like him; for we ſhall ſee him as he is. And ſo again, Phil. 3. 20, 21. For our converſation is in heaven, from whence alſo we look for the Saviour, the Lord Jeſus Chriſt; who ſhall change our vile body that it may be faſhioned like unto his glorious body, according to the working whereby he is able to ſubdue all things unto himſelf. Thus in this manner, ſhall the Saints that come with him, appear with him in glory: and their bodies beingQ2 ing Q2v 128228 ing raiſed, ſhall be faſhioned like unto his glorious body.

And now I ſhall conclude all that I have ſaid touching this glorious appearing of Chriſt on earth, and the Saints raigning with him on earth, with that precious Counſel of our bleſſed Saviour, worthy the dayly obſervation of all Saints, (as the uſe which is to be made of all that which is in Scripture ſpoken of this appearing and kingdom of Jeſus Chriſt) which we have, Luke 21. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to eſcape all theſe things that ſhall come to paſs, and ſtand before the Son of man. Knowing what he hath ſaid, Rev. 22. 20. He which teſtifieth theſe things, ſaith, Surely I come quickly. Amen. Even ſo, Come Lord Jeſus.

Of the ceaſing of wars, and the perfect peace and tranquility that ſhall be enjoyed for a thouſand yeers.

I now proceed, in the further deſcription of this new world, the Heavens, and the new Earth, which is to follow upon that great day we have ſpoken of.

And Q3r 129229

And in the next place, ſhall ſhew how that after this time, and during this thouſand yeers of the Saints raigning with Chriſt on earth, all wars ſhall ceaſe. All the enemies of the Church being thus gloriouſly overcome, as hath been ſhewed, there ſhall be no enemy left, that ſhall ever ſtir, To much as to prepare to make war againſt the Saints any more. And this is cleer, Micah 4. 3. and Iſa. 2. 4. Where it is ſaid, that in the laſt days, when the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, that then they ſhall beat their ſwords into plow-ſhares, and their ſpears into pruning-hooks: Nation ſhall not lift up ſword againſt Nation, neither ſhall they learn war any more. There ſhall be ſuch peace and tranquility, and this peace ſo firm, and they ſo certain of the abiding of it, as that they ſhall ſee, that they ſhall have no need of uſing ſwords and ſpears any more; And therefore they ſhall beat theſe inſtruments of war, which they ſhall no more uſe, into inſtruments of husbandry, which they, then living in peace, ſhall have occaſion to uſe. For they ſhall ſow ſeed, and reap it; and plant vineyards, and drink the fruit thereof. And therefore Micah thus expreſſes the peace they ſhall have (Mic. 4. 4.) They ſhal ſit every man under his vine & underQ3 der Q3v 230 der his fig-tree, and none ſhall make them afraid. They ſhall have no fear of war; none ſhall make them afraid: Such peace ſhall they have. And Iſa. 33. 20. the Prophet ſpeaking of theſe peaceful times, ſpeaks thus: Thine eys ſhall ſee Jeruſalem a quiet habitation, a tabernacle that ſhall not be broken down; not one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken. Which fully manifeſteth what ſecurity, or rather what ſtability there ſhall be in theſe times of peace. Again, Iſa. 32. 18. the peace of theſe times is thus expreſt: And my people ſhall dwell in a peaceable habitation, and in ſure dwellings, and in quiet reſting places. And Iſa. 60. 17, 18. it is further expreſt thus: In that day (ſaith the Lord to his Sion) I will make thy officers peace, and thine exactors righteouſneſs: violence ſhall no more be heard in thy land, waſting nor deſtruction within thy borders: thou ſhalt call thy walls ſalvation, and thy gates praiſe. Thus with full, and emphatical expreſſions, is the peace and tranquility of the Church in theſe times ſet forth. There are many other paſſages to this purpoſe; but theſe being ſufficient, I ſhall adde no more in this place, but proceed.

Of Q4r 231

Of the binding of Satan for a thouſand yeers.

And the next thing I ſhall ſpeak of, as that which is to be done immediately upon this great day of the overthrow of the Saints enemies, and the ſetling of them in peace, ſhall be this: That not onely the external and viſible enemies of the Saints ſhall be ſubdued, and put under the Mal. 4. feet of Chriſt and his Saints; but that alſo their internal and inviſible enemies ſhall be chained up: for now the Saints wreſtle, not onely with fleſh and blood, but with principalities, and powers, and ſpiritual wickedneſſes in high places; and now their adverſary the devil goeth about as a roaring lion, ſeeking whom he may devour: but then, this adverſary of theirs ſhall have no power to oppoſe them for this thouſand yeers: but he ſhall be bound up: for ſo ſays the holy Spirit, Rev. 20. 1, 2, 3. And I ſaw an angel come down from heaven, having the key of the bottomleſs pit, and a great chain in his hand; and he laid hold on the dragon, that old ſerpant, which is the devil and Satan, and bound him a thouſand yeers, and caſt him into the bottomleſs pit, and ſhut him up, Q4 and Q4v 132232 and ſet a ſeal upon him, that he ſhould deceive the nations no more until the thouſand yeers ſhould be fulfilled: and after that, he muſt be looſed for a little ſeaſon. Here we ſee, that for this thouſand yeers, after the deſtruction of the Beaſt, and Falſe Prophet, and the Kings of the earth, and all other enemies of the Saints; that grand enemy of the Saints is laid lowe alſo, even that roaring lion. And that ye may be ſure ’tis he that is thus clapt under hathces, he is here ſet out under thoſe ſeveral denominations that the Scripture in ſeveral places gives him. And firſt, he is ſtiled the Dragon: but leſt it ſhould be doubtful what the dragon is, it follows, that he is that old Serpent: and leſt this be not plain enough, it is further ſaid, Which is the devil, and Satan. Thus this enemy of the Saints is, we ſee, to be bound up alſo; and therefore it is ſaid, that an angel, having a great chain in his hand, laid hold of him, and bound him for a thouſand yeers: and he did not onely binde him, but caſt him into the bottomleſs pit: nay, and not onely ſo, but he ſhut him up in the pit, and ſet a ſeal upon him; importing the doing of it to purpoſe, the doing of it ſecurely; that ſo he might deceive the Nations no more, until the thouſand yeers were finiſhed. Thus it is clear, that, in this Q5r 133233 this thouſand yeers, this great enemy of the Saints ſhall have no power to moleſt them. And this is that which Paul alſo ſpeaks of, Rom. 16. 20. The God of peace ſhall tread Satan under your feet ſhortly. In that the Apoſtle ſpeaks of the doing of it in the future time, as that it ſhall be done ſhortly; it is clear, that he means not that treading down of Satan which was then already done, even that which Chriſt had done upon the Croſs, when he conquered ſin and Satan, and ſo, in a ſence, trod Satan under the feet of his Saints; but of a further treading of him under feet, which was to be done in future times. But yet we have not ſeen Satan troden any more under feet then he was in the Apoſtles times: for greater was his prevalencie in the midnight of Popery, then in the Apoſtles time is was: Therefore this treading under foot of Satan, of which Paul ſpeaks. is yet to come: and doubtleſs the Apoſtle ſpeaks of this time when Satan ſhall be bound up, and ſhut up in the bottomleſs put, and ſealed: And when this time is come, will this prophecie of Paul be made good, The God of peace ſhall tread Satan under your feet ſhortly.

And Q5v 234

And now, having thus far deſcribed this new world, ſhewing how it ſhall be ſetled in peace by the God of peace, and that Satan ſhall be troden under the feet of his Saints; I ſhall now proceed to declare the great and glorious priviledges that ſhall then and in this kingdom, be conferred upon the Saints.

And they may be referred to two Heads:

  • 1. Spiritual, and internal.
  • 2, Outward, and external.

Of the ſpiritual priviledges and prerogatives that Saints ſhall then enjoy.

And firſt, I ſhall ſpeak of the ſpiritual priviledges and bleſſings which the Saints ſhall then enjoy: for therein ſhall be their greateſt joy and glory; and without which, the other ſort of bleſſings would be rather hurtful then profitable to them. Now the fountain of all their ſpiritual advantages and priviledges, will conſiſt in the abundant pouring out of the Spirit upon them: of which I ſhall firſt ſpeak, and then of the particular effects and benefits of it. And of this abundant pouring out of the Spirit, the Scripture ſpeaks plentifully in ſeveral places; as Iſa. 44. 3. I will pour water upon Q6r 235 upon him that is thirſty, and floods upon the dry ground: I will pour my Spirit upon thy ſeed, and my bleſſing upon thine off-ſpring. Thus abundantly will the Spirit be poured out, as he here promiſes that he will pour it out by floods: it ſhall not be by drops, or by ſmall ſtreams, but by floods ſhall it be poured out, upon thoſe that are dry and thirſty. But how do ſome Saints now thirſt after theſe waters of life; being as dry and parched ground, for want of it! But alas! they have but now and then ſome drops; or at moſt, ſome ſmall ſtreams of it, that doth a little refreſh them, and quicken them. But where is the ſoul that hath thoſe floods of the Spirit yet poured upon it? How do the beſt of the Saints complain for want hereof? But the time is coming, when they ſhall have no cauſe to complain: for they ſhall have floods of the Spirit poured out upon them. And this is the time which is alſo ſpoken of, Iſai. 32. 15. when the Spirit ſhall be poured out from on high; and the wilderneſs ſhall be a fruitful field, and the fruitful field be counted for a foreſt. Here the holy Ghoſt ſays, that at this time the Spirit ſhall be ſo abundantly poured out upon the Saints, as that thoſe that were lookt upon as a wilderneſs for barrenneſs, ſhall now become a fruitful field; and Q6v 136236 and thoſe that were formerly a fruitful field, ſhould be accounted as a foreſt, in compariſon of the fruitful fields that ſhall then be.

Again, Joel 2. 28. And it ſhall come to paſs, that I will pour out my Spirit upon all fleſh; and your ſons and your daughters ſhall propheſie: your old men ſhall dream dreams, and your young men ſhall ſee viſions: and alſo upon the ſervants, and upon the handmaids, in thoſe days, will I pour out my Spirit. This prophecie is clearly a prophecie of this time: for it is expreſly ſaid, that this ſhall come to paſs in that time, when the Lord will plead with all Nations, for the controverſies which his Sion hath againſt them; which now he will do, in theſe later days; and which never yet hath been ſo fully done, as he then will do. And he ſays, that when he doth this, his people ſhall never be aſhamed any more: which time is yet to come, therefore this promiſe hath not yet been fulfilled. Beſides, it’s clear that this promiſe was never yet fulfilled: for when was ever this promiſe in the fulneſs, in the altitude and latitude, fulfulled? When was the Spirit poured upon all fleſh? When was the Spirit generally poured out? Was it ever poured out upon all fleſh? The greater number of people may, indeed, receive denominationnation Q7r 137237 nation of All the people: but the leaſt number of people, as one of an hundred, or one of a thouſand, cannot be ſaid to be All. But when was the Spirit poured out ſo much as upon one of a thouſand? Again, when was the Spirit ſo abundantly upon all ages, degrees, and ſexes, as that all might propheſie, that is, (in the loweſt ſence) be able to ſpeak to edification, exhortation, and comfort? How few of thoſe that are Saints, have the ſpirit of Prophecie in this ſence, to any purpoſe, upon them, carrying of them forth to publiſh the Goſpel, for the edifying, comforting, or converſion of others? The number of thoſe is very ſmall; witneſs the complaints of many Country-towns and Pariſhes, even within this Kingdom, which they make for the want of faithful able men to preach the Goſpel among them. And if there be very few men that are thus furniſhed with this gift of the Spirit; how few are the women! Not but that there are many godly women, many who have indeed received the Spirit: but in how ſmall a meaſure is it? how weak are they? and how unable to propheſie? for it is that that I am ſpeaking of, which this text ſays they ſhall do; which yet we ſee not fulfilled. Indeed, they have taſted of the ſweetneſs of the Spirit; and having taſted, are longing for more, Q7v 238 more, and are ready to receive from thoſe few that are in any meaſure furniſhed with the gifts of the Spirit for propheſying; but they are generally very unable to communicate to others, though they would do it many times in their families, among their children and ſervants: and when they would be communicating to others into whoſe company they come, though ſometimes ſome ſprinklings come from them, yet at other times they finde themſelves dry and barren. But the time is coming, when this promiſe ſhall be fulfilled, and the That all ages, ſexes & degrees ſhall have the ſpirit of Prophecie in theſe laſt days. Saints ſhall be abundantly filled with the Spirit; and not onely men, but women ſhall propheſie; not onely aged men, but young men; not onely superiours, but inferiours; not onlely thoſe that have Univerſity- learning but thoſe that have it not; even ſervants and handmaids.

For this by the way let me ſay, There is nothing abſolutely neceſſary to the making of a convert, and of a convert, a publiſher of the Goſpel, which a ſoul that is but furniſhed onely with Underſtanding and Reaſon is not capable of, if the Spirit be poured out upon it; whether it be a Heathen (ſo called for diſtinction ſake) or one brought up in the profeſſion of Chriſti- Q8r 239 Chriſtianity; or whether it be learned, or unlearned; or whether it be male, or female: I ſay, a ſoul indued with Underſtanding and Reaſon, is capable of Religion, and all religious performances, if it be indued with the Spirit; and there is not other thing abſolutely neceſſary thereunto. And when the Spirit ſhall be more abundantly poured out upon Saints, this ſhall be made evident; ſo that, according to this gracious promiſe, ſons and daughters, ſervants and handmaids, old men and young men ſhall propheſie.

But ſome may ſay, This promiſe was fulfilled in the Apoſtles times; and the Apoſtle Peter expreſly cites it, Acts 2. 18. when the Spirit was thenthen poured out uponupon them.

But to that I anſwer, It is true, the Apoſtle Peter cites it there; but it doth not therefore follow, that this promiſe was then fulfilled; neither was it; but the Apoſtle cites it upon this occaſion: The twelve Apoſtles having then received the promiſe of the pouring out of the Spirit, it carried them forth powerfully, and wonderfully, and in an extraordinary manner, to ſpeak forth the things of God; which when thoſe that were in Jeruſalem, both ſtrangers and others, ſaw and heard, they began to marvel at it, and to ſay, that they were Q8v 140240 were full of new wine. But the Apoſtle Peter underſtanding this, ſtands up, and tells them, that they were not drunken, as they ſuppoſed; but cites to them this Scripture, whereby he would have them to underſtand, that this need not be ſo ſtrange to them, which they then ſaw and heard in them, if they conſidered what was promiſed long ago in the Prophet Joel, That the Spirit ſhould be abundantly poured out upon all fleſh: and conſidering this, they need not wonder thus to ſee the Spirit now poured out upon a few men. But though the Apoſtle thus, to this end, there cites this Scripture, yet was it not then in the kargneſs of it fulfilled: For in thoſe times, though ſome men, young and old, and ſome women, ſome of their ſons and daughters did propheſie; yet were it very few, in compariſon of thoſe that did not: and therefore it could not be ſaid, that the Spirit was then poured out upon All fleſh; but that time is to come, and is to be in that day we are ſpeaking of, wherein indeed the Spirit ſhall be poured out upon all fleſh in an abundant manner, and come no whit ſhort of what this Scripture imports. So that, though for the time which hath been ever ſince the Apoſtles days, to this preſent time, it may be ſaid of the Church, of the Saints of God, that they have lien R1r 241 lien among the pots, (that I may allude to that of the Pſalmiſt, Pſal. 78. 13.) in reſpect of that obſcurity, and deformity, in which they have been, for want of that ſpiritual glory, which the abundant pourings out of the Spirit will put upon them: yet at this time (to uſe the Pſalmiſts expreſſion) they ſhall be as the wings of a dove, covered with ſilver, and her feathers with yellow gold: that ſoil, filthineſs, corruption, and deformity that hath appeared in them, wherein, in many reſpects, they have ſeemed to be as worldlings are, covered over with earth, and ſullyed with the blackneſs of corruption, as having a lien among the pots, all this ſhall be done away, and as innocent doves, they ſhall mount up, and ſhine in ſplendor, and purity; when more abundantly the Spirit ſhall be poured out upon them.

And this time it is that is ſpoken of, Iſa. 52. 1, 2. Where the Lord is ſpeaking thus to the Church. Awake, awake, put on thy ſtrength, O Sion; put on thy beautiful garments, O Jeruſalem the holy city: for henceforth there ſhall no more come into thee the uncircumciſed and the unclean: Shake thy ſelf from the duſt, ariſe, and ſit down, O Jeruſalem, and looſe thy ſelf from R the R1v 242 the bands of thy neck, O captive daughter of Sion. It’s the preſence of the Spirit in the fulneſs of it, that beautifies the Saints, and cloaths them with beautiful garments, and is their ſtrength: and by it they ariſe, and mount up above the world, and ſhake themſelves from the duſt; and are loſed from all their bonds, and are made free.

This time is alſo ſpoken of, Iſa. 60. 1, 2. Where the Lord ſpeaks thus to his Church: Ariſe, ſhine; for thy light is come, and the glory of the Lord is riſen upon thee: for behold, darkneſs ſhall cover the earth, and groſs darkneſs the people; but the Lord ſhall ariſe upon thee, and his glory ſhall be ſeen upon thee. And the Gentiles ſhall come to thy light, and kings to the brightneſs of thy riſing. And v. 19, 20. The ſun ſhall be no more thy light by day, neither for brightneſs ſhall the moon give light to thee: but the Lord ſhall be unto thee an everlaſting light, and thy God, thy glory. Thy ſun ſhall no more go down, neither ſhall thy moon withdraw it ſelf; for the Lord ſhall be thine everlaſting light, and the days of they mourning ſhall be ended. How glorious ſhall the Church be, when thus, the glory of the Lord ſhall be ſeen upon R2r 243 upon them in ſuch fulneſs! It is true, there is in every true Saint, and hath been, in the darkeſt times of Popery, in the times of their greateſt weakneſs, and darkneſs, ſome true glory: But how hath it been beſmeared and eclipſed with their weakneſſes, and corruptions that have appeared in them? But now the Spirit ſhall be poured ſo abundantly upon them, as they ſhall ariſe and ſhine. Now the Sun and Moon ſhall be no more their light; thoſe means, and appointments wherein formerly they received light, and ſaw ſome brightneſs; they ſhall now be no lights comparatively: for being compared with thoſe full pourings out of the Spirit, that they ſhall then have, and thoſe immediate inlightnings they ſhall then receive from God, they ſhall be no lights, and be of no uſe unto them; becauſe the Lord will be their everlaſting light, and their God their glory. And it being ſo, their Sun ſhall no more go down, nor their Moon withdraw its ſelf; and the days of their mourning ſhall be ended. They ſhall no more have a midnight of Popery overſpreading them, nor no more be burthened and bowed down by corruptions, nor no more be afflicted by their enemies. Their mourning dark days are paſt away, and they ſhall live in joy, light, and glory for ever.

R2 But R2v 244

But thus having ſpoken in the general of the happy condition in which the Saints ſhall be, in regard of the fulneſs of the Spirit which ſhall be poured out upon them; I ſhall now proceed to the particular efefcts which the Spirit ſhall then work in them; as the Scripture declares, that the Saints in theſe days ſhall be filled with the Spirit.

  • 1

    By which they ſhall be filled with knowledge.
  • 2

    By which they ſhall be in an humble frame.
  • 3

    By which they ſhall be filled with love.
  • 4

    By which they ſhall be filled with a holy filial fear.
  • 5

    By which they ſhall be enabled to worſhip the Lord acceptably.
  • 6

    By which they ſhall be all united.
  • 7

    By which they ſhall be enabled to act juſtly and righteouſly.
  • 8

    By which they ſhall be put into a meek and ſweet frame.
  • 9

    By which the weak ſhall be made ſtrong.
  • 10

    By which they ſhall be enabled to ſpeak a pure language.
  • 11

    By which their minds and affectations ſhall be raiſed and made heavenly
  • 12

    By which their wills ſhall be ſwallowed up in the will of God.
  • 13 By R3r 245
  • 13

    By which they ſhall walk in the integrity and ſingleneſs of their hearts.
  • 14

    By which they ſhall be enabled to mortifie all corruptions.
  • 15

    By which they ſhall appear very glorious in the eyes of all.
  • 16

    By which they ſhall be enabled to make a holy uſe of all the creatures. And,
  • 17

    By which they ſhall abundantly be filed with divine joy.

I ſhall begin with the firſt; That the Saints having an abundant meaſure of the Spirit, ſhall then be filled with knowledg. How Saints ſhall be fil’d with knowledge. And this appears cleerly in that known place, Iſa, 11. 9 For the earth ſhall be filled with the knowledge of the Lord, as the waters cover the ſea. This whole chapter is a cleer Prophecie of this time, when there ſhall be new Heavens, and a new earth; and an univerſal rectitude ſhall appear in all the world: as appears in that chapter. Then ſhall knowledge abound in the world: the earth ſhall be filled with the knowledge of the Lord. It is not ſaid, With humane knowledge of the Lord; yea, ſo full of divine light and knowledge ſhall they then be, as they R3 ſhall R3v 246 ſhall have no cauſe to complain, that they have but little, and they want more; for if the Sea may be ſaid to want waters, then may they complain; but they ſhall have no cauſe: for they ſhall be filled with the knowledge of the Lord, as the waters cover the Sea, in this day when Jeſus Chriſt and his Saints ſhall gloriouſly reign on earth. And then in a moſt eminent manner ſhall that part of the new Covenant be made good, which ſaith they ſhall no more teach every man his neighbour, ſaying, Know the Lord; for they ſhall all know me, from the leaſt of them, to the greateſt of them, ſaith the Lord, Jer. 31. 34. Though it is true that in a ſence this is now made good to the Saints; for the leaſt of Saints hath a true knowledge of God, though but in a weak degree; but then moſt eminently ſhall this promiſe be made good.

Again, Iſai. 54. 13. in which Chapter, the Lord makes many glorious promiſes of what he will do for his people, in this time wherein he will put more glory upon them, then ever he hath yet done. At the thirteenth verſe it’s ſaid, And all thy children ſhall be taught of the Lord, and great ſhall be the peace of thy children. Thus with an abundant meaſure of divine knowledge, ſhall Saints R4r 247 Saints be filled in that time.

But ſecondly, being thus filled with the Spirit, they ſhall be thereby made fully ſenſible of their own unworthineſs, and ſo walk humbly That Saints ſhall be in an humble frame in thoſe times. before the Lord. For when they ſhall conſider in that time, what great and glorious things God hath done for them; how he hath magnified his grace to them, in giving of them full deliverance; and times of peace and joy, for all their times of ſorrow; and doubling their joys for their ſorrow, (as Iſai. 61. 7.) ſo as they never underwent ſo many ſorrows, but they ſhall partake of double joys; and that everlaſtingly: and when they ſhall conſider that all this is from free love, and tender mercy to an unworthy people, it will put them into a very humble poſture. And this is clear, Ezek. 16. 60, 61, &c. where the Lord having promiſed, that notwithſtanding all the unworthineſſes of his people which are there enumerated, yet he will do glorious things for them; but he tells them, that when he doth ſo for them, that then they ſhall be aſhamed of their ways, and remember them, and be confounded, and never open their mouth any more, becauſe of their ſhame, when he is pacified toward them. The conſiderationR4 ſide- R4v 248 ſideration of the grace of God to ſuch as were unworthy, ſhall ſo melt and humble their hearts before him, the Spirit being abundantly in them, as they ſhall never be lifted up in the pride of their hearts any more. The like we have, Ezek. 36. which is a Prophecie of this time; where, at verſ. 27. God promiſes to pour out his Spirit upon them: and when he hath ſo done, at the 31 verſe he ſays, That then they ſhall remember their evil ways, and doings that were not good, and loath themſelves in their own ſight, for thei iniquities and their abominations. Though theſe be times in which Saints ſhall be advanced The higher the Saints are, the more humble. higher then ever they were; yet, being filled with the Spirit, they ſhall walk more humbly then ever, and be more little in their own eyes then ever. The truth is, none but ſuch as are humble, ſhall be the Citizens of this New Jeruſalem: and theremore, Mal. 4. 1. it is ſaid, that when that day cometh, it ſhall burn as an oven; and all the proud ſhall be burnt up: no proud men muſt be left; it ſhall be onely ſuch as walk humbly before the Lord, that ſhall live in this Kingdom.

But thirdly, The Spirit being thus abundantly poured out upon the Saints, they will be thereby R5r 249 thereby filled How Saints ſhall then be filled with Love. with love, and that in a moſt eminent manner; ſo that, as David, being filled with the Spirit, ſays, I will love thee, O Lord my ſtrength; ſo ſhall they alſo moſt truely and cordially ſay it, with wonderfully- raiſed and inflamed affections. For where much of the Spirit is, there muſt needs be much Love; for the Spirit of God is the ſpirit of Love it ſelf. And becauſe of the great love that Saints ſhall have to God, it’s ſaid, Pſal. 149. 3. that the children of Sion ſhall be joyful in their King: he alone indeed ſhall be the joy of their hearts; in him and in nothing elſe, will they be ſatiſfied: It is not their corn, and wine, and oyl; it is not all the outward enjoyments which they ſhall then abundantly have; but it is the Lord alone, that will be their greateſt joy and pleaſure: and therefore, Mal. 3. 1. it’s ſaid, The Lord, whom ye ſeek, ſhall ſuddenly come to his temple; even the Meſſenger of the covenant, in whom ye delight. There Jeſus Chriſt is ſet forth as the object of the Saints love and delight. It’s true, he is ſo now; but in that day, will moſt eminently be ſo. And it’s evident it will be ſo: for, if we compare Rev. 19. 7, 8. with Rev. 21. 2, 3. we ſhall finde, that then the R5v 250 the Saints are ſolemnly taken, to become the Bride, the Lamb’s wife; which argues that ardent and entire affection ſhall then be in the Saints to Chriſt. But then, O what mutual exchanges of love will there be between Chriſt and his Saints! And therefore the Lord thus highly and wonderfully expreſſes himſelf, Zeph. 3. 16, 17. (which I can never read but with great admiration) In that day ſhall it be ſaid, Fear thou not, Sion: for the Lord thy God in the midſt of thee is mighty: he will ſave thee, he will rejoyce over thee with joy; he will reſt in his love; he will joy over thee with ſinging. What high and marvellous expreſſions are theſe, that the moſt high and holy One ſhould thus expreſs his love to poor, empty, unworthy, nothing creatures! What, that he will rejoyce over them! Shall they be a joy to him! Nay more, that he will not onely love them, but reſt in his love; as being that wherein he can acquieſce, reſt, beſatiſfied: And what? be ſo well ſatiſfied therein, as to joy over his Sion with ſinging. O wonderful! what can be more ſaid! Who can ſufficiently admire at the height, and depth, and breadth, and length of this love of God, which paſſeth knowledge! And how great muſt the love of Saints be, when they come more R6r 251 more fully to apprehend this! For this love begets their love: His love to them, is the ſpring of their love to him.

But fourthly, Being filled with the Spirit, they ſhall be thereby What holy ſweet, & filial fear ſhall be in the Saints then. filled with a holy fear of the Lord: Not that any diſtracting diſquieting fear ſhall be upon them, or any ſlaviſh fear; but a holy filial fear ſhall abide upon them; ſuch a fear as will well become the ſons and daughters of the Almighty; whereby they ſhall be the better fitted to ſerve and honour their God and Father. And of this the holy Ghoſt ſpeaks, Iſa. 60. 5. where ſpeaking of theſe times, wherein God will do ſuch glorious things for his people, he ſaith, Their heart ſhall fear, and be enlarged. It ſhall not be a fear that ſhall diſturb the Saints, or make them walk heavily, or ſtraiten them in their ſervices; but an enlarging fear: Their heart ſhall fear, and be enlarged. Such a holy fear the Spirit always puts into the hearts of the Saints, to make them fit for the ſervice of God. And therefore the Pſalmiſt hath this expreſſion, Pſal. 2. Serve the Lord with fear, and rejoyce with trembling: implying, that ſuch ſervice, and ſuch joy, is moſt acceptable, is ſweeteſt, is beſt. And ſo again the Prophet Hoſea R6v 252 Hoſea ſpeaking of this glorious time, Hoſ. 3. 5. ſays he, They ſhall fear the Lord, and his goodneſs, in the later days. It is not, that they ſhall fear the Lord and his wrath: that they ſhall fear the indignation of the Lord: no; they ſhall have no cauſe ſo to fear, his love ſhall be ſo viſibly and gloriouſly manifeſted to them; but they ſhall fear the Lord, and his goodneſs: a holy reverential fear, under the ſence of goodneſs, ſhall be in their hearts. And that ſuch ſercvices as have moſt of this holy fear in them, are moſt ſpiritual, and moſt ſweet, is well known to the experience of Saints. And that ſuch a fear ſhall be in the hearts of Saints in that time we are ſpeaking of, is alſo expreſt, Jer. 33. 9. And they ſhall fear and tremble, for all the goodneſs and for all the proſperity that I procure unto them. The manifeſtation of goodneſs and love ſhall beget in them in whoſe heart the Spirit is, a holy fear and trembling before the Lord.

But fifthly, Being thus filled with the Spirit, they ſhall be enabled to worſhip the Lord acceptably How Saints ſhall then purely worſhip God. and purely. The worſhip of God ſhall then be totally freed from mens inventions; and they ſhall them worſhip God according to his own will: For, what his will about R7r 253 about his Worſhip and ſervice ſhall them be, ſhall be clearly known among his people and be viſible to all that truely deſire to worſhip him; as appears, Iſa. 2. 2, 3. and Mic. 4. 1, 2. It ſhall come to paſs in the laſt days, that the mountain of the Lords houſe ſhall be eſtabliſhed in the top of the mountains; and all nations ſhall flow unto it: And many people ſhall go and ſay, Come ye, and let us group unto the mountain of the Lord, to the houſe of the God of Jacob; and he will teach us of his ways, and we will walk in his paths. For out of Sion ſhall go forth the law, and the word of the Lord from Jeruſalem. Here it is evident, that he will then clearly diſcover his will about his Worſhip to his people; and that his people ſhall purely worſhip him. A parallel place to this, we have, Zech. 8. 20, 21, 22. And there ſhall come people, and the inhabitants of many cities: and the inhabitants of one city ſhall go to another, ſaying, Let us go ſpeedily to pray before the Lord and to ſeek the Lord of hoſts: I will go alſo. Yea, many people, and ſtrong nations, ſhall come to ſeek the Lord of hoſts in Jeruſalem, and to pray before the Lord. What is meant by Jeruſalem here ſpoken of? Whether it may be myſtically, or literally taken, I will R7v 254 I will not here diſpute: but whether it be taken myſtically, or literally; this is cleer, that in this time, the multitudes of the Saints of God in all Nations, ſhall cleerly know the minde of God about his worſhip, and by the Spirit ſhall be enabled purely to perform it.

But here ſome may queſion, what Ordinances ſhall be uſed at that time? And how ſhall Saints then worſhip God?

To which in anſwer, I ſay, That what Ordinances there ſhall then be uſed, is hard to be determined; in regard the Scripture ſpeaks not directly, and particularly, what the Ordinances are, that ſhall then be uſed: but as the practice of ſome of them is to be referred for thoſe times onely, ſo likewiſe is the cleer knowledge of them; not to be had till thoſe times.

And for my part, I ſhall not dare, not preſume to ſpeak any thing about the Ordinances, or manner in Worſhip, that ſhall be in theſe times, but what the Scripture cleerly holdeth forth; which is doubtleſs ſufficient for us to know.

And firſt, to ſpeak of what ſhall not then be practiſed. I finde it implyed by Paul, 1 Cor. 11. R8r 255 11. 26. That the Ordinance of the Supper ſhall then ceaſe. that the Ordinace of breaking bread ſhall not be then practiſed: for he ſays there, that in that Ordinance, they do ſhew forth the Lords death till he come; implying, that when he cometh, and is preſent with his people, it ſhall not be then practiſed; they ſhall not need to do that in remembrance of him, as now they are commanded to do.

But whether any other Ordinance ſhall ceaſe, or not, the Scripture is ſilent. And the Scripture being ſilent, who dares ſay that any other ſhall ceaſe? Though on the other hand, there be no ground to ſay, that ſuch or ſuch an Ordinance ſhall continue; if the Scripture ſay it not.

But ſecondly, This the Scripture cleerly ſpeaks, that that part of the worſhip of God which conſiſteth in How God ſhall then be worſhipped in prayer and praiſes. Prayer and Praiſe, ſhall continue. So that it concerns all to beware how they ſay that it ſhall ceaſe: for that theſe ſhall continue, is cleer, in the forementioned place, Zech. 8. 20, 21. Where it is ſaid, that many people ſhall go to ſeek the Lord of hoſts, and to pray before the Lord. And Iſa. 12. 1, 4 5. In that day thou ſhalt ſay, O Lord, I will praiſe thee: and ye ſhall ſay, Praiſe the Lord, call upon his name, declare his R8v 256 his doings among the people; make mention that his Name is exalted. Sing nunto the Lord; for he hath done excellent things; this is known in all the earth. Cry out, and ſhout, thou inhabitant of Sion; for great is the holy One of Iſrael in the midſt of thee.

And Iſa. 65. 24. In that day it ſhall be, that before they call, I will anſwer; and while they are yet ſpeaking I will hear. And Jer. 33. 11. In that day there ſhall be heard the voyce of them that rejoyce, and ſay, Praiſe the Lord of Hoſts; for the Lord is good, for his mercy endureth for ever: and of them that ſhall bring the Sacrifice of praiſe into the houſe of the Lord. Thus is it cleer, in theſe Scriptures, that this part of the worſhip of God, which conſiſteth in Prayer, and praiſe, ſhall then continue.

But thirdly, There are ſome things about the worſhip of God that ſhall be in theſe times, which the Scripture ſpeals of, but not cleerly; as that there ſhall be an obſervation of That there ſhall then be an obſervation of new Moons and Sabbaths, and a keeping a feaſt of tabernacles, wherein God ſhall be worſhipped. new Moons, and of Sabbaths, wherein God ſhal be worſhipped; and a keeping of a feaſt of tabernacles; As Iſa. 66. 23. And it ſhall come to paſs, that from one new S1r 257 new moon to another, and from one Sabbath- to another. ſhall all fleſh come to worſhip before me, ſaith the Lord. And Zech. 14. 16. And it ſhall come to paſs, that every one that is left, of all the nations which came againſt Jeruſalem, ſhall even go up, from yeer to yeer, to worſhip the King, the Lord of hoſts; and to keep the feaſt of tabernacles. Here it is expreſly ſaid, that from one new Moon to another, and from one Sabbath to another, all fleſh ſhall come to worſhip before the Lord. But what Sabbaths theſe ſhall be, and what worſhip ſhall be performed on theſe Sabbaths, the Scripture ſpeaks not cleerly of. And here it’s ſaid, that there ſhall be an yeerly keeping of the Feaſt of Tabernacles, wherein they ſhall worſhip the King, the Lord of hoſts; but what feaſt of Tabelnacles this ſhall be, and for what particular end it ſhall be obſerved, is doubtful. We know that under the Law, the Feaſt of Tabernacles was kept at the ingathering of all the fruits of the fields; wherein they were all to rejoyce before the Lord. But this rejoycing Feaſt, that ſhall then be kept, may be for higher things then theſe: but poſitively to ſay this, or that, we may not; for the Scripture is therein ſilent.

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But fourthly, The Scripture cleerly declares, That in that time, they ſhall have the Lord himſelf to be to them That Saints ſhall then have no need of a Temple, no need to be taught by others; the Lord ſhall be in ſtead of a Temple to them. in ſtead of a Temple: As Revel. 21. 22. And I ſaw no Temple in the new Jeruſalem; for the Lord God Almighty, and the Lamb, are the Temple of it. The Temple in this place, is to be underſtood as the place where they were wont to reſort for knowledge: for in the Temple was the Ark of the Teſtament; there the Will of God, and the Laws of God, were to be underſtood. And therefore David, Pſal. 73. 16, 17. profeſſes his ignorance, until he went into the Sanctuary, and there received knowledge. But in this time, there ſhall be no need of a Temple for this: For the Lord God Almighty, and the Lamb, are the Temple of it. And it follows, verſ. 23. And the city had no need of the ſun, neither of the moon to ſhine in it; for the glory of God did lighten it, and the Lamb is the light thereof. They ſhall then have no need of thoſe men, that ſhine as the Sun and Moon to the Church, to inlighten others: no, but then, as I have ſaid, They ſhall be all immediately taught of God; and they ſhall S2r 259 ſhall not need to teach one another, ſaying, Know the Lord; but the glory of the Lord, and the Lamb, ſhall lighten them.

And thus, as far as I have been enabled, and the Scripture giving clear teſtimony, have I anſwered that Queſtion, What Ordinances ſhall be uſed at that time, and how ſhall Saints then worſhip God? I proceed.

Sixthly, The Saints being filled with the Spirit, they ſhall then be enabled to worſhip the Lord with one The Saints ſhall then all worſhip the Lord in one way. minde, and one heart, and in one way. It ſhall not be then, as now in theſe dark times it is, wherein one is of this minde and another of that minde, and a third of a third minde, about ſeveral parts of the Ordinances of God: and theſe diviſions in Affection alſo. But then it ſhall not be ſo; and therefore we finde mention made but of one ſtreet in the New Jeruſalem, Rev. 22. 2. implying, that they ſhall all walk in one way. And Zeph. 3. 9. the Lord ſays, that he will turn unto the people a pure language, that they may all call upon the Name of the Lord, and ſerve him with one ſhoulder. And this S2 ap- S2v 260 appears alſo in that fore-mentioned place, Zech. 8. 20, 21. where it is ſaid, that the inhabitants of one city ſhall go to another, ſaying, Let us go ſpeedily to pray before the Lord, and to ſeek the Lord of hoſts: I will go alſo. Yea, many people, and ſtrong nations, ſhall come to ſeek the Lord of hoſts. Where it is clear, that all people in all Cities and Nations, ſhall be of one minde in the Worſhip of God. And Jer. 32. 39. the Lord there ſays, that in that time he will give his people one heart and one way.

And ſeventhly, The Saints being thus in that time abundantly filled with the Spirit, all Juſtice and righteouſneſs ſhall flouriſh in thoſe days. juſt and righteous things ſhall be done by them. And this is clear, Iſai. 60. 18. Violence ſhall no more be heard within thy land, nor waſting nor deſtruction within thy borders. Though there hath been violence in the Land formerly, yet then there ſhall be no more; but (verſ. 21.) Thy people ſhall be all righteous, they ſhall inherit the land for ever; the branch of my planting, that I may be glorified. And ſo in full of the ſpirit of judgement and righteouſneſs ſhall the Saints then be, as it is ſaid, Iſai. 32. 16. that judgement ſhall dwell in the wilderneſs, and righteouſneſs remain S3r 261 remain in the fruitful field. In the verſe before, it is ſaid, that the Spirit ſhall be ſo poured out, as that thoſe that had been as a barren wilderneſs, ſhould now become as a fruitful field: and in this verſe it is ſaid, that in all (whether they were ſuch as had been a wilderneſs, or ſuch as had been a fruitful field) judgement and righteouſneſs ſhould dwell.

And to this ſame purpoſe is that, Iſai. 1. 26, 27. Afterward thou ſhalt be called the citie of righteouſneſs, the faithful citie. The like is ſaid of it Jer. 31. 23. They ſhall uſe this ſpeech of thee, The Lord bleſs thee, O habitation of juſtice, and mountain of holineſs. How full are theſe expreſſions, ſhewing how glorious for holineſs this new world ſhall be! And for this cauſe it is, that when theſe new heavens and new earth are promiſed, they are diſtinguiſhed from the old, or former heavens and earth, by this character: Wherein Dwelleth Righteousness. Thus the Saints in theſe times ſhall be ſo full of righteouſneſs, and judgement, as they ſhall receive their very denomination from it. And as it is ſaid of the Lord God Almighty, that his Name is holy; ſo it is ſaid of them, They ſhall be called The city of righteouſneſs, the faithful S3 city, S3v 262 city, the habitation of juſtice, the mountain of holineſs: ſo gloriouſly ſhall they then ſhine in righteouſneſs and juſtice.

Eigthly, By this abundant pouring out of the Spirit upon the Saints in that time, they ſhall be put into a very The meekneſs of the Saints in thoſe days. meek and ſweet frame of ſpirit. In Pſal. 149. (which is a place I have already cited, ſhewing that it is a Propheſie of theſe times) at verſ. 4. it is ſaid, that the Lord will beautifie the meek with ſalvation: whereby it is cleer, that they ſhall be meek ſpirits that ſhall then be beautified with ſalvation, that ſhall be members of that kingdom. And indeed, it muſt needs be ſo, for their Saviour is ſo: they do learn, and ſhall learn of him, to be meek, and ſweet, and lowly in their hearts and carriages: but not ſo, but as that this meekneſs ſhall be conſiſtent with courage, ſtoutneſs, and valour alſo, when God calls them to exerciſe it: And therefore as our Saviour is a Lamb, and a Lion; ſo they ſhall be meek as How a lamb- like and a Lion- -like nature may be conſiſtent. Lambs, and yet as bold as Lions; and not fear to do the work about which they are ſet, as appears, verſ. 6. 7. where it is ſaid, They ſhall have the high praiſes of God in their mouthes and a two-edged ſword in S4r 263 in their hands, to execute vengeance upon the heathen, and puniſhments upon the people; to binde their kings with chains, and their nobles with fetters of iron. Thus meek and ſweet in ſpirit ſhall the Saints be; and withal, full of life and courage. Again, that the Saints ſhall be full of meekneſs at that time; appears by that ſpeech of our bleſſed Saviour, Matth. 5. 5. Bleſſed are the meek; for they ſhall inherit the earth. Now the Saints could never be ſaid ſo fully to have this promiſe made good to them, as they ſhall in that time: for many of the Saints, in a ſence, never inherited the earth: And as their Saviour ſpake of himſelf, in the days of his humiliation; ſo may it be ſaid of them, in theſe days of their humiliation, That they have not (many of them) where to lay their heads: And, for the moſt part, wicked men have poſſeſt the earth; but many of them never had any inheritance in it. And I am perſwaded that our Saviour had this time in his eye, when he ſaid, Bleſſed are the meek; for they ſhall inherit the earth. So that though yet this promiſe was never fully made good, yet there is a time coming, wherein it ſhall be clearly and fully made good. And of this time alſo ſpeaks David, when he ſays, Pſal. 37. 11. But the meek ſhall inherit the S4 earth, S4v 264 earth, & ſhal delight themſelvs in the abundance of peace. He had ſaid, in the two former verſes, that evil doers ſhould be cut off; and that, though the wicked did flouriſh for a while, yet it was but for their time; and after that, they ſhould be no more: And in verſ. 13. that though the wicked plot againſt the juſt, yet the Lord ſhall laugh at him: for he ſeeth that his day is coming. In all which, he ſpeaks of a time, and a day, when the wicked ſhall be wholly cut off; but, ſaith he, the meek ſhall inherit the earth, and ſhall delight themſelves in the abundance of peace. And verſ. 18. The Lord knoweth the days of the upright, and their inheritance ſhall be for ever. So that it’s clear, that thoſe that ſhall inherit the earth at that time, and be delighted in the abundance of peace, ſhall be of meek and ſweet ſpirits.

And again, ninthly, When the Spirit ſhall be thus abundantly poured out upon the Saints in theſe times, there ſhall be then no ſuch complaining among Saints, as there hath been formerly; and yet is, That Oh they are weak, Saints ſh all then have no cauſe to complain of weakneſſes. and they are ignorant, and they are fooliſh, and they are dull, and ſlowe, and lame in duties; and many times they are dumb, S5r 265 dumb, or at leaſt ſtammerers, when they come to pray, or propheſie: but the Spirit then ſhall be ſo abundantly poured out upon them, as it ſhall remove all theſe impediments from them; as appears, Iſai. 35. 1. The wilderneſs and the ſolitary place ſhall be glad, and the deſart ſhall rejoyce, and bloſſom as a roſe. This is ſpoken of the pouring out of the Spirit upon thoſe that were as a barren wilderneſs, which ſhall make them thus to bloſſom as a roſe. Well: but what follows? Verſ. 5. Then the eyes of the blinde ſhall be opened, and the ears of the deaf ſhall be unſtopped: then ſhall the lame man leap as an hart; and the tongue of the dumb ſhall ſing. Here then we ſee that all theſe complaints ſhall be removed. They that complained of ignorance, their complaint ſhall be removed: the eyes of the blinde ſhall ſee. They that complained of deadneſs and dulneſs, their complaint ſhall be removed: the ears of the deaf ſhall be unſtopped. They that complained of weakneſs and lameneſs in duties, their complaint ſhall be removed: then ſhall the lame man leap as an hart. A hart is a ſwift creature: they ſhall have more then ordinary abilities, and ſtrength, and activity, which before were lame and weak: The lame man ſhall leap as an hart. And anſwer- S5v 266 anſwerable to this, is that paſſage Iſa. 32. 3, 4. And the eys of them that ſee, ſhal not be dim; and the ears of them that hear, ſhall underſtand knowledge; and the tongue of the ſtammerers ſhall be ready to ſpeak plainly. Thus all theſe weakneſſes and infirmities ſhall be removed, and Saints ſhall be compleatly furniſhed with abilities, whereby they ſhall be enabled to ſerve and worſhip the Lord; and they ſhall no more do it ſtammeringly, and brokenly, as formerly they did. And this is to be done, as appears, verſ. 1. at that time, when a King ſhall reign in righteouſneſs, and Princes ſhall rule in judgement: When the Lord Jeſus Chriſt, ſhall be King, and of his Saints he ſhall make Pſal. 45. 16. in all the earth. Then, then it is, that all theſe infirmities ſhall be removed from all his people. This likewiſe is tha which is ſpoken of, Zech. 12. 8. In that day he that is feeble among the Saints; ſhall be as David; and the houſe of David, as God; as the Angel of the Lord before them. Such ſtrength and power will he put upon all his people.

Tenthly, When the Spirit ſhall be thus abundantly poured out upon his people, they ſhall S6r 267 ſhall all ſpeak They ſhall ſpeak a pure language. a pure language a ſpiritual language; having a holy, heavenly ſtile. For as in their actions, and doings, there will be a glorious reformation; ſo alſo in their words: and therefore, Zeph. 3. 9. the Lord ſaith, That in that great day, when all the earth ſhall be devoured with the fire of his jealouſie; that then, He will turn to the people a pure language, or a pure lip (as the word is) which implyeth pure ſpeech. There ſhall be no fooliſh, defiled ſpeech coming from them. No, they ſhall have a pure lip, and call upon the Lord; and this pure language, or this pure lip, is that which is called, The langugae of Canaan, Iſa. 19. 18. Where it is ſaid, That the Egyptians being converted unto the Lord, they that are in the Land of Egypt, ſhall alſo ſpeak the language of Canaan, or the lip of Canaan: or with this pure lip, or this pure ſpeech, which the Lord ſhall give to his people.

And that by a pure lip, is meant a pure ſpeech, is cleer, Prov. 22. 11. Where Solomon hath this expreſſion: He that loveth pureneſs of heart, for the grace of his lips the king ſhall be his friend. Implying, that from a pure heart proceedeth gracious language; ſuch a man hath grace in his lips, a pure lip. Thus in S6v 268 in an eminent manner, ſhall Saints then have grace in their lip, have a pure language, when the Spirit ſhall be ſo glorouſly poured out upon them.

Eleventhly, When the Spirit ſhall be thus abundantly poured out upon the Saints, their mindes, and affections ſhall be raiſed, and put into a The Saints ſhall be in a rais’d, high, and heavenly frame. heavenly poſture. It will be much below them, to have their mindes ſet upon vanitie: and though it be certain, that they ſhall injoy all outward injoyments to the full, yet they ſhall not manifeſt that vanity in the uſe of them, as now appears in moſt people; as to obſerve the fickle, nice, phantaſtical, and fooliſh cuſtoms, or faſhions of the time; in their cloathing, houſehould furniture, and deportments towards each other; wherein much vanity and foolery ofttimes appears. No, theſe things will be far below them, It will be far below the Saints to minde vain faſhions and fooleries. to have ſuch unſetledneſs, and ſuch vanity, in theſe reſpects appearing in them. But they being filled with the Spirit, will manifeſt more gravity, ſobriety, and compoſedneſs of Spirit; and will not minde ſuch vanity.

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Not that the wearing rich apparel, or having rich furniture, and utenſils in the houſe, is a ſin, or unbecoming a Chriſtian; for riches they ſhall then plentifully injoy: But deforming apparel, and the fickleneſs of the minde and fancie about theſe things, is I fear the ſin of (I am ſure it is very unbecoming to) Saints. For Saints to be thus light, and vain, and every day to be minding the new faſhion, and altering their apparel ſeveral times before it is worn out; How uncomely is it! And how unſuitable to their high calling! as if they had not things of a higher nature to minde!

Not that in ſpeaking thus, I do commend thoſe that keep themſelves in ſuch faſhions as wherein they appear ridiculous to all others, being altogether out of uſe; nor do I ſay, that it is an evil to come into a faſhion after it hath been ſome time uſed, if it be ſober. No, I ſay not ſo; for I know no Scripture that ſo ſays.

But I ſay, that it becometh Saints to be more compoſed then others, and not to be ſo forward as others, in minding ſuch vanities; and not to put themſelves into immodeſt habits; but to to what in them lies; to reſtrain the exorbitances of the times in ſuch things. And this I ſay, That they do diſcover that they have S7v 270 have very little of the Spirit, that are not able to deny themſelves, not ſometimes, in very fooleries in this kinde. Not but that rich apparel may be worn, and comely ornaments may be uſed. Holy women Gen. 24. 22, 30, 47. have been and may be adorned with Bracelets, and Rings, and Jewels: But fooleries, and immodeſt apparel, &c. muſt be avoided; and when the Spirit is more abundantly poured out, it will be ſo; And they will be very regardleſs of theſe vanities; and be more grave, compoſed, and diſcreet in their carriages. For then, in all their clothing, furniture, and neceſſary utenſils, ſhall appear, not vanity, but Holineſs to the Lord. They ſhall be ſo clothed, and have ſuch furniture, as ſhall manifeſt, that they are not a vain people, but a holy people: As appears, Zech. 14. 20, 21. For they ſhall make an holy uſe of all the bleſſings which God ſhall multiply upon them: They ſhall no more abuſe them, but they ſhall be ſanctified to their uſes, ſo as all ſhall have this inſcription upon them, (in reſpect of their holy uſe of them) Holiness Unto The Lord. Thus Saints ſhall not minde vanity in theſe times; But ſhall have their Spirits raiſed, and lifted up, into an heavenly and holy frame.

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Again, twelfthly, Another effect of this more abundant pouring out of the Spirit upon the Saints, will be this, that they ſhall be more fully centred in the will of God; and it ſhall be their reſting place: his How Saints ſhall will the will of God. Will will be their Will, and be the ſatiſfaction of their ſpirits. This the Spirit always works in the hearts of the Saints, where he comes: and the more of the Spirit a Saint hath, the more of this appears in him. But in thoſe times we are ſpeaking of, when the Spirit ſhall be thus gloriouſly ſeen upon the Saints; then, in a moſe eminent manner, ſhall this appear in them: all the will of God ſhall be ſweet unto them. And this is intimated, in that excellent pattern of Prayer which our Lord and Saviour hath communicated unto his people, in theſe words, Thy kingdom come, thy will be done on earth as it is in heaven: Where our Lord would have us to pray for the coming of this his Kingdom, and for the doing of his will on earth, as it is done in heaven: which will be, when that his Kingdom cometh. For though now many know their Lords will, and do it not; yet it ſhall not be ſo then; but, knowing his will, they ſhall do it, and delight in the doing of it: for his will is their will; and theirs it is, becauſe it his: ſo that they ſhall all S8v 272 all pray, and ſay, Thy will be done; and ſhall have ſtrength to do it. His will ſhall be done in earth, as it is in heaven, in that day.

Again, in the thirteenth place, The Saints, in this time, being filled with the Spirit, ſhall Saints ſhall then walk in the integrity and ſingleneſs of heart. all walk in the uprightneſs of their hearts. Integrity and ſingleneſs of heart ſhall appear in them; and hypocriſie, and double- mindedneſs, ſhall be loathſome to them, and be utterly contrary to their natures. They are children that will not lye: and none but ſuch, ſhall be inheritors of this kingdom; as appears, Pſal. 24. 4. where the Pſalmiſt ſays, thast none ſhall enter into this holy hill, but he that hath clean hands, and a pure heart; who hath not lift up his ſoul unto vanity, nor ſworn deceitfully. And ſo alſo Pſal. 15. 2. the Pſalmiſt again ſaith, that he that walketh uprightly, and worketh righteouſneſſes, and ſpeaketh the truth in his heart, ſhall dwell in it. So that ſuch, and none but ſuch, ſhall poſſeſs this Kingdom. And Pſal. 37. 18. this is again confirmed: The Lord knoweth (ſaith the Pſalmiſt) the days of the upright, and their inheritance ſhall be for ever: they ſhall poſſeſs this inheritance. And of the upright ones is it ſaid, Iſai. 33. 15. that they ſhall T1r 273 ſhall dwell on high, and ſhall ſee the King in his beauty. This is their Character: They that walk in righteouſneſſes and ſpeak uprightneſſes, v. 15.

And in the fourteenth place, The Spirit being thus abundantly poured out upon the Saints, they ſhall thereby be enabled to mortifie all corruption, ſo that it ſhall not at corruption ſhall not at all break out in the Saints then all break out in them: for though it be true, that all that is born of the fleſh, is fleſh; and thoſe that are in the ſtate of mortality, ſhall carry fleſh about them: yet they being all new born, ſhall be then ſo filled with the Spirit, as that they ſhall mortifie all the deeds of the body; and the Spirit alone ſhall live, and act, and ſway, and bear rule in them; and they being born of God, ſhall not ſin, but ſhall hate every falſe way, and not ſuffer the leaſt evil motion to take place: for indeed, it is not poſſible it ſhould, they being ſo full of the Spirit: for Saints do experiment this now, that when the Spirit, in the power, and life, and glory of it, doth abide in them, (as ſome taſtes of it ſome Saints ſometimes have) O then, not the leaſt evil motion will take place in their hearts; there is an utter antipathy in their ſpirits, at that time, to every thing that is not pure: But when this T is T1v 274 is withdrawn, then they are often foiled with temptations, and vanity hath too much place with them, until a freſh ſupply of the Spirit come and mortifie it. But when the Spirit ſhall be ſo abundantly poured out upon the Saints as the Scripture declares, What a wide difference will there be, between their condition now, and their eſtates then! Then ſhall they always walk up and down in the ſtrength and power of the Spirit, and never want its preſence; and then it ſhall be their continual delight, to walk in the paths of holineſs; and nothing will be more irkſome and more loathſome to them, then any ſin, or ſinful thought. And though by the firſt Adam ſin came into the world, ſo that all are born ſinners; yet being new born, the ſecond Adam ſhall ſave them from all ſin; and that not onely from the guilt of ſin, but ſprinkle clean water upon them, (pour out the waters of the holy Spirit upon them) and they ſhall be clean from all the filth of ſin, in a more eminent and glorious manner then ever they have been: ſo that corruption ſhall not then break out, and uncleanneſs ſhall not then appear in them; and this appears, Iſa. 62. 12. And they ſhall ſay to the daughter of Zion, Behold, thy ſalvation cometh; behold, his reward is with him, T2r 275 him, and his reward before him: and they ſhall call them, The Holy People, the redeemed of the Lord: and thou ſhalt ſhalt be called, Sought out, a citie not forſaken. And Joel 3. 21. For I will cleanſe their blood that I have not cleanſed: for the Lord dwelleth in Zion. And Iſai. 1. 25. And I will turn my hand upon thee, and purely purge away thy droſs, and take away all thy tin. And in Iſa. 60. 21. and Jer. 21. 23. places already mentioned.

Again, in the fifteenth place, the Spirit being thus abundantly poured out upon them, it ſhall make them appear very Great ſpiritual glory will then appear in Saints. glorious in the eyes of all: for herein will their greateſt glory othen conſiſt; this is that which will make Sion the praiſe of the whole earth, That ſhe ſhall be thus gloriouſly adorned with the Spirit, which is that glorious apparel which maketh the Kings daughter all glorious within, as well as without; Pſal. 45. 13. The Kings daughter is all glorious within; her clothing is of wrought gold. And therefore it is, that, Rev. 21. this New Jeruſalem is thus deſcribed: The building of the wall of this beloved City, (which verſ. 2 is ſaid to be prepared as a Bride adorned for her husband:) I ſay, the T2 build- T2v 276 building of the wall of this City is ſaid to be of Jaſper, and the City is ſaid to be of pure gold, like unto clear Glaſs; and the foundation of the wall of the City, to be garniſhed with all manner of precious ſtones: the firſt Jaſper, the ſecond Saphir, the third a Chalcedony, the fourth an Emerauld, the fifth Sardonix, the ſixth Sardius, the ſeventh Chryſolite, the eighth Beryl, the ninth a Topaz, the tenth a Chryſopraſus, the eleventh a Jacinct, the twelfth an Amethyſt. And the twelve gates are ſaid to be twelve Pearls; every ſeveral gate of one Pearl: and the ſtreet of the City to be of pure Gold, as it were tranſparent Glaſs. All which ſerves to ſet out that luſtre and glory which ſhall appear in the Saints, the beloved City of God, by reaſon of that abundant meaſure of the Spirit which they ſhall enjoy in that day. And expreſſions to the ſame purpoſe we have, Iſa. 54. 11, 12. O thou afflicted, and toſſed with tempeſt, and not comforted; behold, I will lay thy ſtones with fair colours, and lay thy foundations with Saphirs; and I will make thy windows of Agates and thy gates of Carbuncles, and all thy borders of pleaſant ſtones. The Saints of God, which for a long time have been afflicted, and toſſed with tempeſt, and not comforted, both by reaſon of enemies T3r 277 enemies from without, and corruptions from within, ſo that no berauty nor comelineſs hath appeared in them, ſhall then be ſo freed both from outward afflictions, and (by the plentiful enjoyment of the Spirit) from inward corruptions, as they ſhall appear very glorious, all fair, and richly garniſhed, and adorned with the choiceſt ſpiritual jewels. And therefore not without cauſe doth David ſay (Pſal. 87. 3.) Glorious things are ſpoken of thee, O city of God.

Again, in the ſixteenth place, The Spirit being thus abundantly enjoyed by the Saints in theſe times, they ſhall thereby be enabled to make a holy uſe of all the creatures which Saints ſhall not ſin at all in the uſe of the creatures. they ſhall then enjoy. And that which was ſaid of thoſe holy men of old, ſhall be then truly ſaid of them; they ſhall viſit their Job. tabernacles, and not ſin; and they ſhall walk within Pſal. 101. 2. their houſe with a perfect heart. They ſhall indeed build houſes, and inhabit them; and plant vineyards, and eat the fruit of them; but they ſhall not defile their houſes by ſinning in them, nor ſhall they ſin in uſing the creatures which they ſhall enjoy: their corn, and wine, and oyl, and ſtocks, and herds, and fruits of T3 the T3v 278 the trees, and of the field, which they ſhall enjoy, ſhall in no ſort be abuſed by them: for the Spirit ſhall guide them to uſe all the creatures in a holy manner, enabling of them to receive them with prayer and thankſgiving; as Joel 2. 26. And ye ſhall eat in plenty, and be ſatiſfied, and praiſe the Name of the Lord your God. And Iſa. 62. 8, 9. Surely I will no more give thy corn to be meat for thine enemies, and the ſons of the ſtranger ſhall not drink thy wine for the which thou haſt laboured: but they that have gathered, ſhall eat it, and praiſe the Lord; and they that have brought it together, ſhall drink it in the courts of my holineſs. And as they ſhall thus praiſe the Lord for all his mercies; ſo doubtleſs ſhall they pray unto him for a holy uſe of them, though the Scripture do not particularly ſpeak of it: for at this time though they ſhall be aſſured of all mercies of all ſorts; yet ſhall it be no A full aſſurance of having mercies, is no hinderance to a real Saints praying for mercy. hinderance to their praying for them, as to make them argue thus: Why I am ſure I ſhall have theſe and theſe mercies, whether I pray for them or not; and therefore what need have I to pray for them? No; but as now thoſe that have moſt true and real aſſurancerance T4r 279 rance of mercies, are moſt in prayer, as the Lord Jeſus himſelf was, and as Paul was; ſo ſhall it be in theſe times, when the ſpirit of grace and ſupplication ſhall be moſt abundantly poured out, ſo that all creatures ſhall be ſanctified to them, being received with prayer and thanksgiving. They ſhall eat and be ſatisfied, and praiſe the Lord.

And in the ſeventeenth place, The Spirit being then thus abundantly ſhowered down upon the Saints, it ſhall fill them with holy Saints ſhall be filled with joy, joy without any mixtures of ſorrow at all. joy, and gladneſs of heart: for it is the very nature of the Spirit, to be a Comforter; and therefore where much of the Spirit is, there muſt needs be much joy; and ſo indeed there ſhall be: and therefore it is ſaid, Iſai. 65. 18, 19. Be ye glad and rejoyce for ever in that which I create: for behold I create Jeruſalem a rejoycing, and her people a joy. And I will rejoyce in Jeruſalem, and joy in my people: and the voice of weeping ſhall be no more heard in her, nor the voice of crying. It’s true, that to compleat this joy, they ſhall have many external or outward mercies: but the pouring out of the Spirit is the main ingredient of their joy; and without it, their joy in all T4 other T4v 280 other enjoyments, could be no joy, no true joy. The voice of weeping, nor the voice of crying, ſhall be no more heard among them: and it is true, that in reſpect of outwards alſo, there ſhall be no cauſe for weeping or crying: they ſhall not then loſe their dear relations, and other outward enjoyments, to their grief, (as I ſhall ſhew by and by) but ſhall comfortably enjoy them. But the top-flower, the crown of all their joys, ſhall be ſpiritual, even thoſe ſpiritual enjoyments which they ſhall then be made partakers of. And in that reſpect chiefly it is ſaid, Iſai. 35. 10. That the ranſomed of the Lord ſhall return, and come to Zion with ſongs, and everlaſting joy upon their heads: they ſhall obtain joy and gladneſs, and ſorrow and sighiung ſhall flee away. And therefore alſo it is ſaid, that God ſhall wipe away all tears from their eyes, Rev. 7. 17. They ſhall be no more afflicted, and toſſed with tempeſt, and not comforted, as they have been, for want of ſpiritual enjoyments: no; but they ſhall have ſuch full ſupplies of the Spirit, in all caſes, and upon all occaſions, as they ſhall not have cauſe to bewail, and mourn, and ſigh, for the want of it: No; but the Spirit ſhall be as bread to ſtrengthen them; and they ſhall walk in the ſtrength thereof: and as new wine, to refreſh, T5r 281 refreſh, and make them cheerful. Zech. 9. 17 For how great is his goodneſs and how great his beauty? Corn ſhall make the yound men cheerful, and new wine the maids. Thus with holy joy and gladneſs, ſhall the hearts of Saints be then filled. And everlaſting joy ſhall be upon their heads.

And thus have I as briefly as I could, declared what the ſpiritual and internal priviledges are, which the Saints ſhall be made partakers of, in this new Jeruſalem.

But now here by the way, let me adde this word. That though I have all along ſpoken of thoſe ſpiritual priviledges, and perfections, as prerogatives that ſhall be gloriouſly conferred upon the Saints in thoſe thouſand yeers that I have ſpoken of: yet let Saints know this alſo, That though the heights of theſe ſpiritual glories are reſerved for that time; yet as the time is already come, wherein Jeſus Chriſt is beginning to take his kingdom; and in a ſenſe it may be already ſaid, That the kingdoms of our Lord, and of his Chriſt: ſo the time is already come, wherein theſe ſpiritual promiſes are to be made good: at leaſt theſe are the beginnings of that time.

And T5v 282

And we ſee Thoſe that are ſpiritual do ſee it, and their ſouls rejoyce in it: They ſee it in Saints of all ages, and Sexes, and degrees. it very evidently; for upon the Saints in general, the Spirit is already more abundantly poured out then it hath been.

And this we may expect and duely look for; That as Jeſus Chriſt riſes higher and higher, in his other diſpenſations, in ſubduing his enemies in this Nation, and the Kingdoms abroad;

So he will riſe higher and higher, in his ſpiritual diſpenſations; he will more and more pour out his Spirit upon his people.

And as the Spirit of Prayer upon ſome, and the Spirit both of Prayer and Prophecy upon others, and all the effects of the Spirit, as knowledge, humility, love, &c. is already poured out upon Saints, learned and unlearned, male and femaile, old and young, very richly, in compariſon of what it was twenty yeers ſince:

So before twenty, or ten, or five yeers more paſs, we ſhall undoubtedly They ſhall ſee it eſpecially that look for it, that long and wait for it. ſee much more of this ſpiritual glory upon the Saints then now there is.

We ſhall ſee 1 more knowledgeledge T6r 283 ledge among the Saints, and will be generally 2 in a more humble frame of Spirit,. laying themſelves low before We have now great cauſe to rejoyce, to ſee ſo much of this frame as we do already ſee among the Saints. God. And 3 they ſhall have more inflam’d affections to God, becauſe of all his goodneſs to them. And 4 they ſhall have upon their hearts a more holy ſon-like fear of God. And 5 they ſhall worſhip him more purely, more according to his will. And 6 there ſhall be among all Saints a more firm union. And 7 they ſhall be enabled to act more juſtly and righteouſly. And 8 they ſhall be more meek. And 9 thoſe that are weak among them ſhall be more ſtrong. And 10 their language ſhall be more pure. And 11 their minde ſhall be more high and noble; I mean more heavenly, leſs minding earthly vanities. And 12 they ſhall be more fully ſwallowed up in the will of God. And 13 ſingleneſs of heart more evidently appear in them. And 14 corruptions of any kinde ſhall leſs appear. And 15 their ſpiritual glory ſhall ſhine forth more fully. And 16 they ſhall more purely uſe all outward injoyments, all creature-comforts. And finally, they ſhall be filled with greater joy in God and more fully be joyful in their King; his high praiſes T6v 284 praiſes being in their mouth, and a two- edged ſword in their hand, to take vengeance upon the heathen, &c.

I ſay, theſe things we ſhall ſee more perſpicuouſly and more eminently in Saints five yeers hence then now; but ten yeers hence much more then then; and twenty yeers hence far exceeding that.

For theſe are not ordinary times, not ſuch times as have been during the forty two months, wherein the Church was appointed to be in a low condition; but theſe are the Saints riſing times, wherein they ſhall riſe higher and higher.

Therefore all ye that Let all Saints both men and women, and ſons and daughters, ſervants and handmaids expect theſe things. are Saints, look for theſe things; expect them, and labour after them: for this is the time wherein ye ſhall (indeed) Hoſ. 6. 3. know if ye follow on to know the Lord.

And therefore now let nothing ſatiſfie you, but this. For it is not thoſe of ye (you well know) that have moſt outwards, but thoſe that have moſt of this ſpiritual glory, that ſhall be moſt happy, and moſt in eſteem with Jeſus Chriſt and his Saints; and ſuch ſhall not T7r 285 not want outwards, as appears in what follows.

Of the Outward and external priviledges that Saints ſhall then injoy.

I come now to declare alſo what the external priviledges of the Saints ſhall then be. But firſt I ſhall premiſe theſe three things.

Firſt, That though the external priviledges of the Saints ſhall then be very many, and very great; that yet theſe outward priviledges are no way to be compared with thoſe ſpiritual priviledges I have already ſpoken of: Neither can the heart of a true Saint ſuffer any compariſon to be made between them.

And ſecondly, That though theſe outward enjoyments are favours and bleſſings, which may be lawfully deſired; yet are they not deſired by Saints, in compariſon of that deſire they have to injoy thoſe ſpiritual priviledges already ſpoken of; which they would think themſelves happy if they might now injoy, though they had not thoſe outward things any more then they have had in their loweſt condition.

And T7v 286

And thirdly, That to the people who are in this frame, (and to none but ſuch) whoſe hearts are thus ſpiritual, and who ſo little regard theſe things in compariſon of ſpiritual; even to ſuch, will God in theſe times we are ſpeaking of, abundantly give, not onely theſe ſpiritual injoyments and priviledges; but all other things ſhall be added unto them: that ſo their joy may be compleat, and nothing may interrupt it.

And now I come to declare how comfortably, and (if I may ſo ſay) how happily the Saints ſhall live in this new world, in reſpect of outwards. Concerning which, hear how the Lord expreſſes himſelf, Iſa. 60. 15. For I will make thee an eternal excellency, the joy of many generations. It is a ſhort, but a full word: for ſpeaking of the external glory that he will confer upon his Church, he ſays, that his Sion ſhall have as much outwardf glory, as ever any people had: nay, he ſays not onely ſo; but that they that excel others: he will make them an external excellency. The outward glory that was conferred upon Solomon, the type of our King of peace, was very great; but this ſhall excel it, and excel all kingdoms that ever were before it; for outward things, as T8r 287 as well as ſpiritual. It ſhall be an external excellency, and it ſhall be the joy of many generations: ſuch outward glory, and ſuch excellency above all others, ſhall be conferred upon it, as ſhall be the joy, as ſhall glad the hearts of all that live in thoſe generations, or that ſhall be brought forth in thoſe times, while theſe thouſand yeers ſhall laſt. And what the outward glories of it ſhall be, is in part expreſt in the following words: For braſs I will bring gold, and for iron I will bring ſilver, and for wood braſs, and for ſtones iron. Theſe are the things wherein the external glory of a land conſiſts: and he ſays withal, that they ſhall ſuch the milk of the Gentiles, and ſuch the breaſts of Kings. Which imports that the treaſures, and outward glory of the Nations, and of the Kings, and great men of the world, ſhall be all drain’d together, and brought in to them; they ſhall ſuck the ſweetneſs of them, and ſhall injoy them all. And thus will the Lord make his Sion an external excellency in outward reſpects, as well as in inward or ſpiritual reſpects.

But now more fully to declare what this external glory of this new world ſhall be; thus:

Their T8v 288

There ſhall be no outward thing wanting to the Saints, that may make their life outwardly comfortable: for what is it that can be deſired or that heart can think of, that ever at any time maketh the lives of people comfortable, but the Lord hath promiſed that his people ſhall enjoy it, in theſe times?

Saints ſhall then have that outward bleſſing of long life, and a comfortable emjoyment of all their relations, until they come to a good old age. And firſt, Doth the enjoyment of neer relations, without loſing of them, make the life comfortable? Are children outward bleſſings, in which men take much outward content and delight? And is it a very deſirable thing to have our children the Lords children, to be the bleſſed of the Lord? And is it a bitter thing to loſe an onely ſon, a ſad thing to loſe children and neer relations, and is the contrary a deſirable mercy? And is long life a bleſſing, and an outward favour lawful to be deſired? According to that, Pſa. 91. 16. With long life will I ſatiſfie him, and ſhew him my ſalvation.

Why, all theſe things hath the Lord promiſed to his people in theſe days, when theſe new Heavens and new Earth ſhall be, as we finde in theſe Scriptures. Iſai. 65. 17, 18, &c. Behold U1r 289 Behold, I create new heavens & a new earth: and then what follows? I will rejoyce in Jeruſalem, and joy in my people: and the voice of weeping ſhall be no more heard in her, nor the voice of crying. But if they ſhould loſe their children, & loſe their relations, before they come to a ful age, there would be mourning and weeping: for theſe things uſually prove ſad afflictions to the beſt Saints; even to Jacobs and Davids. But they ſhall not loſe theſe then: for, verſ. 20. it is ſaid, There ſhall be no more thence an infant of days, nor an old man that hath not filled his days: for the childe ſhall die an hundred yeers old. So that this is clear, No infant of days ſhall die; none ſhall die while they are young; all ſhall come to a good old age. They ſhall not be afflicted for the loſs of their children; for they ſhall live till they be an hundred yeers old; and not an old man ſhall die that hath not filled his days. Again Zech. 8. 3, 4, &c. Thus ſaith the Lord, I am returned to Sion, and will dwell in the midſt of Jeruſalem: and Jeruſalem ſhall be called, A city of truth, and the mountain of the Lord of hoſts, the holy mountain, wherein the Lord will dwell. And what follows? Thus ſaith the Lord of hoſts, There ſhall yet old men and old woman dwell in the U ſtreets U1v 290 ſtreets of Jeruſalem, and every man with his ſtaff in his hand for multitude of days: and the ſtreets of the city ſhall be full of boys and girls playing in the ſtreets thereof. Thus ſhall the Saints in thoſe days enjoy thoſe deſirable bleſſings of children, and of long life: they ſhall have a numerous iſſue; The ſtreets ſhall be full of boys and girls; and old men and old women ſhall live till they come to a good old age, till they walk with a ſtaff in their hand for age.

But me thinks as I am ſpealing of theſe outward bleſſings, I cannot too often inſert this as as caution by the way: That, to a holy heart, theſe things are but ſecondary comforts, under- comforts: their chief comfort conſiſts in ſpirituals.

But I proceed.

In Jer. 33. the Lord ſpeaks of the great things he will do for his people in that day; and verſ. 9. he ſays, They ſhall be for a name of joy, and praiſe, and honour before the nations; which ſhall hear of the good that he will do unto them. And verſ. 11. There ſhall be heard among them the voice of joy, and the voice of gladneſs, and the voice of the bridegroom, and the voice of the bride, and the voice of them that ſhall ſay, Praiſe the Lord U2r 291 Lord of hoſts, &c. Thus ſhall they comfortably enjoy children, and all relations, and praiſe the Lord. Nay, and to make their children which they ſhall enjoy a complete bleſſing and mercy to them indeed, it is ſaid that they ſhall be all holy unto God, Iſa. 65. 23. They ſhall not labour in vain, nor bring forth for trouble: for they are the ſeef of the bleſſed of the Lord, and their off-ſpring with them. Their children being thus bleſſed with them ſhall be a joy unto them; whereas otherwiſe they might be a grief and trouble to them. Again, to the ſame purpoſe is that, Iſa. 54. 13. and Iſa. 61. 9. And all thy children ſhall be taught of the Lord; and great ſhall be the peace of thy children. ―― And their ſeed ſhall be known among the Gentiles, and their off-ſpring among the people. All that ſee them, ſhall acknowledge them, that they are the ſeed which the Lord hath bleſſed.

Again, ſecondly, Is deliverance from the noyſonmmneſs of deſtroying and The noyſomneſs and hurtfulneſs of wilde beaſts, and hurtful creatures, ſhall be then taken away. hurtful wilde creatures, a deſirable mercy? Is it a thing which may tend to the outward comfort of the people of God, to have the offenſiveneſs of offenſive creatures taken away? This U2 alſo U2v 292 alſo hath God promiſed, and ſhall be granted in this time to his people. And this is the meaning of Paul, Rom. 8. 21. where ſpeaking of this glorious time, of the glorious liberty of the children of God, he ſays, that the creature ſhall alſo be delivered from the bondage of corruption. And this is that which is clearly alſo laid down, 11. 6, 7, 8, 9. The wolf alſo ſhall dwell with the lamb, and the leopard ſhall lie down with the kid; and the calf; and the young lion, and the fatling together, and a little childe ſhall lead them: and the cow and the bear ſhall feed, their young ones ſhall lie down together: and the lion ſhall eat ſtraw like the ox; and the ſucking childe ſhall play one the hole of the aſp, and the weaned childe ſhall put his hand on the cockatrice den. They ſhall not hurt nor deſtroy in all my holy mountain. And Iſa. 65. 25. The wolf and the lamb ſhall feed together, and the lion ſall eat ſtraw like the bullock, and duſt ſhall be the ſerpents meat. They ſhall not hurt nor deſtroy in all my holy mountain, ſaith the Lord. Thus do theſe Scriptures declare how the creatures ſhall be delivered from the bondage of corruption. For what put an enmity between ſome of theſe creatures and Man, but Mans corruption? Beforefore U3r 293 fore man fell, he was Lord of them all, and they were all in ſubjection to him, and offered him no violence: But now are theſe creatrures in enmity againſt Mankinde, and many times they prove hurtful and deſtructive to men, women, and children, by reaſon of that corruption that is upon Mankinde: but when men ſhall be cleanſed from corruption, then this bondage ſhall be taken away, and the creatures ſhall appear in their primitive beauty and goodneſs wherein they were created, being all in ſubjection, and uſeful to man, and they ſhall be in no caſe hurtful, neither one to another, or to mankinde: the wolf ſhall not deſtroy the lamb, nor the leopard the kid, nor the lion the calf, nor the fatling; but they ſhall all feed together: and all theſe ſhall be ſo far ſubjected to Mankinde, as that a little childe ſhall lead them. And though the ſucking childe do play upon the hole of the aſp, and the weaned childe put his hand upon the adders den, which are wont to ſting and hurt them; yet they ſhall then do them no hurt at all.

But if it be objected, What, ſhall not the lion deſtroy nor hurt any? How can that be, ſince the lion uſes to feed upon the prey that he gets, and not upon the graſs, as other beaſts do? U3 This U3v 294 This is anſwered in theſe words, The lion ſhal eat ſtraw like the oxe. Thus none of the creatures ſhall be offenſive any more to mankinde. And for this cauſe it is ſaid, Ezek. 34. 25. That Evil beaſts ſhall ceaſe out of the land; becauſe there ſhall be then no evil or deſtroying beaſt. So that it follows in that place, They ſhall then dwell ſafely in the wilderneſs, and ſleep in the woods.

Saints ſhall then have a plentiful injoyment of all the fruits of the earth. But again, thirdly, Is it an outward mercy which conduces to our comfortable living, to have ſeaſonable weather, for the bringing forth of the fruits of the earth? And doth it conduce to our outward comfort, to have a plentiful injoyment of all the fruits of the earth? All theſe things alſo will God grant unto his people in that day: as appears in theſe Scriptures; Iſa. 30. 23. Then ſhall he give the rain of thy ſeed, that thou ſhalt ſow thy ground withal, and the bread of the increaſe of the earth; and it ſhall be fat and plenteous. And Joel 2. 23, 24. Be glad, ye children of Sion, and rejoyce in the Lord your God; for he hath given the former rain moderately, and he will cauſe to come down for you the rain, the formermer U4r 295 mer rain, and the latter rain in the firſt month. And the floors ſhall be full of wheat, and the fats ſhall overflow with wine and oyl. And Iſa. 62. 8, 9. I will no more give thy corn to be meat for thine enemies, and the ſons of the ſtranger ſhall not drink thy wine, for which thou haſt laboured: but they that have gathered it, ſhall eat it, and praiſe the Lord; and they that have brought it together, ſhall drink it in the courts of my holineſs. And Amos 9. 13, 14. Behold, the days come, ſaith the Lord, that the plow-men ſhall overtake the reapers, and the treader of grapes him that ſoweth ſeed; and the mountains ſhall drop ſweet wine, and all the hills ſhall melt. ―― And they ſhall plant vineyards, and drink the wine thereof; and they ſhall make gardens, and eat the fruit of them. And Mic. 4. 4. They ſhall ſit every man under his vine, and under his fig-tree, and one ſhall make them afraid. And Jer. 31. 12. They ſhall come and ſing in the height of Sion, and ſhall flow together to the goodneſs of the Lord, for wheat, and for wine, and for oyl, and for the young of the flock, and of the herd, &c. And Ezek. 36. 30. And I will multiply the fruit of the tree, and the increaſe of the U4 field, U4v 296 field, &c. And Iſa. 41. 18, 19. I will open rivers in the high places, and fountains in the midſt of the valleys; I will make the wilderneſs a pool of water, and the dry land ſprings of water. I will plant in the wilderneſs, the Ceder, the Shittah-tree, and the Oyl-tree. I will ſet in the deſart, the Fir- tree, and the Pine, and the Box-tree together. And Zech. 8. 12. For the ſeed ſhall be proſperous; the vine ſhall give her fruit, and the ground ſhall give her increaſe, and the heavens ſhall give their dew: and I will cauſe the remnant of this people to poſſeſs all theſe things.

Thus plentifully do the Scriptures declare, how in that time the Saints ſhall comfortably enjoy all the fruit of their labours, in the fields, and in their gardens, and their vineyards. And that to that end, they ſhall have always ſeaſonable ſhowers of rain, and profitable ſprings of water, in all places, to water and refreſh the ground, and make it fertile, in bringing forth of corn, and trees of all ſorts, and all deſirable fruit. They ſhall have no more dry and barren yeers, yeers of famine, which have proved very uncomfortable; but ſo abundantly, and ſo plentifully ſhall they have all theſe things, as that the floors ſhall be full o U5r 297 of Wheat, and the fats ſhall overflow with Wine and Oyl, and the mountains ſhall drop down ſweet Wine, and the hills abound with all deſirable fruits, and trees; and in ſtead of the thorn, ſhall come up the fir-tree; and in ſtead of the bryer, ſhall come up the Mirtle- tree, Iſa. 55. 13. What can be more deſired, as to theſe things? Well, but

Fourthly, Is it a comfortable They ſhall then have alſo flocks & herds in abundance. mercy, to have a plentiful increaſe of flocks, and of herds, and to enjoy them in abundance it being the bleſſing wherewith God bleſſed Abraham, Iſaac, and Jacob of old? Why theſe outward enjoyments will God graciouſly give to his people in theſe times alſo; as appears, Jer. 33. where the Lord ſpeaking of this time, when the Jews ſhall enjoy theſe glorious times, v. 12, 13. the Lord ſays, that In all the places which were deſolate, without man, and without beaſt; there ſhall be an habitation of ſhepherds, cauſing their flocks to lie down; and the flocks ſhall again paſs under the hand of him that telleth them. And Iſa. 60. 6, 7. The forces of the Gentiles ſhall come unto thee, the multitudes of camels ſhall cover thee; the dromedariesdaries U5v 298 daries of Midian and Epha; ―― all the flocks of Kedar ſhall be gathered together unto thee. And Iſa. 30. 23, 24. In that day ſhall the cattel feed in large paſtures; the oxen likewiſe, and the young aſſes that ear the ground, ſhall eat clean provender, which hath been winnowed with the ſhovel, and with the fan. And Iſa. 43. 20. The beaſts of the field ſhall honour me, the dragons and the oſtriches, becauſe I give waters in the wilderneſs, &c. And Ezek. 36. 11. I will multiply upon you man and beaſt. And Iſa. 61. 5. The ſtrangers ſhall ſtand and feed your flocks, and the ſons of the alien ſhall be your plow-men, and vine- dreſſers. And Iſa. 66. 20. They ſhall bring your brethren out of all nations, upon horſes and chariots, and litters, and upon ſwift beaſts, unto my holy mountain Jeruſalem. And Jer. 31. 12. it is ſaid, They ſhall come and ſing in the height of Sion, and ſhall flow together to the goodneſs of the Lord, for wheat, and for wine, and for wine, and for oyl, and for the young of the flock, and of the herd.

Thus ſhall they plentifully enjoy theſe outward comforts of flocks and herds; and thoſe flocks and herds ſhall have large paſtures; and be fed with clean provender: and there U6r 299 there ſhall be ſuch plentiful ſhowers, and ſprings, for the bringing forth of paſture, and for the refreſhing of beaſts and cattle, as that the Dragons and the Oſtriches ſhall finde enough in the wilderneſs to ſatiſfie them; for which they ſhall honour God, according to their capacity: and ſuch plenty of theſe creatures ſhall there then be had, as they ſhall be ſatiſfied with the young of the flock, and of the herd.

Again, fifthly, Is it a comfortable They ſhall then have convenient accomodations of houſes and gardens. outward mercy, to have houſes to inhabit, and to have comfortable and convenient dwelling places, it being an uncomfortable thing to be deſtitute of a habitation? This alſo the Lord will grant unto his people at that time; As appears, Iſa. 65. 21, 22. And they ſhall build houſes, and inhabit them; and they ſhall plant vineyards, and eat the fruit of them. They ſhall not build, and another inhabit; they ſhall not plant, and another eat the fruit: but mine elect ſhall enjoy the work of their hands. And Mic. 4. 4. They ſhall every man ſit under his own vine, and under his own fig- tree, and none ſhall make them afraid.

Thus U6v 300

Thus ſhall the Saints then enjoy their Houſes and Gardens which they ſhall build and plant for themſelves; living comfortably, and peaceable in them. And again, Iſa. 61. 4. They ſhall build the old waſtes, and raiſe up the former deſolations, and they ſhall repair the waſte cities, the deſolations of many generations. And Iſa. 60. 10. And the ſons of ſtrangers ſhall build thy walls. And Amos 9. 14. And my people ſhall build the waſte cities, and inhabit them; and they ſhall plant vineyards, and drink the wine thereof; and they ſhall make gardens, and eat the fruit of them. And Ezek. 36. 10. And men ſhall be multiplyed upon the mountains of Iſrael, and the cities ſhall be inhabited, and the waſtes ſhall be builded.

Thus in theſe glorious times, ſhall Saints enjoy this outward mercy mercy alſo. They ſhall have commodious Houſes and Gardens which they ſhall build and make for themſelves; which they ſhall peaceably and comfortably enjoy; building up thoſe Cities and places that have been laid waſte and deſolate, and making of them convenient and comfortable habitations to be inhabited.

But U7r 301

But ſixthly, Is there any outward They ſhall alſo have abundance of gold, and silver, and braſs, and iron, and wood, in thoſe times. thing which may be uſeful and neceſſary for man and which may conduce to his outward comfortable being beſides thoſe things which we have already mentioned? It may be replied, Yes, there are other outward things which are uſeful and neceſſary, & which conduce to the outward comfortable being of man; as apparel, and ſilver, and gold, and other ſorts of metals, which are for covering and outward ornament for the body, and for neceſſary furniture and utenſils for houſehold-affairs; and theſe being wanting, they cannot be ſo outwardly comfortable as with them, but the enjoyment of them tends to a comfortable outward ſubſiſtence. Well, it being ſo, God hath promiſed to give his people plentifully to enjoy all theſe alſo: (for they ſhall want nothing that tends either to their inward or outward comfort:) and that appears, Iſai. 60. 9. They ſhall bring thy ſons from far, (it is ſpoken of the time when theſe glorious times ſhall be) and their ſilver and their gold with them. And verſ. 19. For braſs, I will bring gold; and for iron, I will bring ſilver; and for wood, braſs; and for ſtones, iron. And Zech. 14. 14. And U7v 302 And the wealth of all the heathen round about, ſhall be gathered together; gold, and ſilver, and apparel in great abundance. Thoſe that ſhall be converted to the Church ſhall be many; and they ſhall have great wealth, which ſhall adde to the outward glory of this New Jeruſalem. And therefore is it ſaid of the New Jeruſalem, Rev. 21. 24. That the nations of them which are ſaved ſhall walk in the light of it, and the kings of the earth do bring their glory and honour into it. Which muſt needs be ſpoken of this external glory their outward riches: for the Gentiles cannot be ſaid to bring other glory into the New Jeruſalem.

Thus we ſee, that they ſhall then alſo have a plentiful enjoyment of ſilver, and gold, and braſs, and iron, and apparel in great abundance; and of all the other outward mercies which we have ſpoken of. So that there is no creature-comfort, no outward bleſſing, which Saints ſhall then want: but as the earth, which is Pſal. 24. 1. the Lords, ſhall be then given to them; ſo alſo all the fulneſs thereof; all that which may conduce to the making of them fully outwardly comfortable, as well as thoſe inward comforts already ſpokenken U8r 303 ken of. So that it all reſpects, the Pſal. 118. 15. voice of rejoycing and ſalvation ſhall be heard in the tabernacles of the righteous.

I ſhould now proceed to ſpeak of other things: but before I do, there will be one Objection, and three Queries to be anſwered.

And firſt, ſome may ſay, It is An Objection. true, they do expect that God will do great things for his people; but they expected not theſe outward things that have been ſpoken of: For how can it be a mercy to the Saints to enjoy theſe, ſeeing the world, and worldly enjoyments, uſually prove a ſnare uncto them? And therefore the Apoſtle ſays, 1 Tim. 6. 9. That they that will be rich, fall into temptation, and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition. And it is too evident, how the world hath choaked the growing of grace in thoſe hearts where eminently it ſhined before they did poſſeſs ſo much of the world: and ſince they have had much of the world, they ſeem to be more proud, and are not i that humble poſture as before; and they appear to be more cold and formal, and can ſwallow thoſe things which U8v 304 which before they condemned in others. And it being ſo, though the Lord will do great things for his people, yet it is doubtful (ſay ſome) whether it ſhall be in outward reſpects, which do thus uſually prove ſnares to Saints, and did prove ſo in Conſtantine the Great his time, and afterward, when the godly Emperours beſtowed great outward poſſeſſions upon the godly Biſhops; then they began to decay, and grow cold, and corrupt and looſe in their lives; which made S. Aguſtine utter this expreſſion: Religio peperit divitias, & filia devoravit matrem: that is, Religion brought forth riches, and the daughter hath devoured the mother: whereby he imports, that riches had proved a great ſnare to religious people, and eaten out the power of godlineſs: And how then ſhall we expect theſe outward enjoyments, (which have proved and do prove ſuch ſnares) in theſe glorious times we are looking for?

The Anſwer to the Objection. To which I anſwer, firſt, That God will do great things for his people in outwards, as well as in ſpirituals, is very clear, the Scripture being ſo plentiful and full in the declaring of it.

And X1r 305

And ſince it is his pleaſure, in theſe later days, to deliver the creature from the bondage of corruption, and to reſtore all theſe outward things to their primitive goodneſs and glory, that his people may ſee how good theſe left- hand-mercies (if I may ſo term them) are, which for their uſe were appointed, that ſo they may be fully ſenſible of his goodneſs therein: I ſay, ſince he hath thus appointed, and the Scripture fully declares he will do it; why ſhould it be doubted?

But ſecondly, Whereas it is ſaid that theſe outward enjoyments do prove, and have proved ſnares; let that be conſidered which I have already ſaid, how that it ſhall not be with the Saints in theſe times, as it hath been formerly; but that the Spirit ſhall be more abundantly poured out upon Saints then it hath been: and if thou that ſo objecteſt conſidereſt that, then thou wilt ſee, that the Spirit, being ſo gloriouſly enjoyed, will preſerve Saints from being ſo ſnared, & overtaken with the temptations of the world, as too many formerly have been.

And thirdly, Whereas thou ſayſt that many now are ſnared with the world; I deſire thee to conſider, firſt, Whether ſuch as are ſo ſnared, and carried away with the world from their firſt love, had ever any love to the Lord Jeſus X in X1v 306 in ſincerity; whether they were not as the thorny ground, or the ſtony ground, that never had good rooting, never had indeed the Spirit of the Son in them; but ſeemed to receive the Word, but it was but with outward flaſhes of joy. Or ſecondly, If they truely had the Spirit of Jeſus, whether it were not in a weak and a lowe degree: for thou ſhalt finde, that thoſe that have a higher meaſure of the Spirit, they, though they are great in the world, are as full of life and vigour, and of fervent love to Chriſt, as thoſe that are mean; and walk as humbly as any of them: nay, ſome of thoſe that God hath given great outward preferment unto, and have much of the world in their poſſeſſion, do far exceed many of thoſe Saints that are of more inferiour rank in the world, and go beyond them in zeal and fervencie of ſpirit, and being exemplary in a holy, humble, and unſpotted converſation. Therefore, if ſome be corrupt, and cold, and carnal, that have much of theſe outward things, impute it not to thoſe outward things, (which, ſimply conſidered in themſelves, have no evil in them) but impute it to that corrupt heart that ſo abuſes theſe enjoyments.

Again, fourthly, Conſider what I have already ſaid, viz. that the chiefeſt of the Saints com- X2r 307 comforts, in theſe times, will conſiſt in their inward enjoyments: and thoſe that are truely ſpiritual, and ſhall indeed be accounted worthy to ſtand before the Lord Jeſus in that day, ſhall be ſuch whoſe hearts are ſet upon deſiring the ſpiritual enjoyments of this Kingdom, above all things elſe; and to ſuch, theſe things ſhall be added. But let ſuch who more deſire outward comforts then ſpiritual enjoyments, (and manifeſt it by their preſent unjuſt ſcraping of theſe outward things together) know, that they ſhall in that day enjoy neither the one nor the other comfortably; as appears, Iſai. 65. 13, 14, 20. And ſo much in anſwer to this Objection.

But ſecondly, It may be queried, A Querie. Whether, when the Saints ſhall enjoy all theſe things, they ſhall not follow their ſeveral emplyments and vocations as now they do?

To which I anſwer, Yes: it is An Anſwer to the Querie. clear they ſhall follow ſeveral employments as now they do; but doubtleſs in a more regular, and more excellent and comfortable way then many now do; i.e. ſome ſhall not labour and toyl day and night, (ſcarce allowing themſelvesX2 ſelves X2v 308 ſelves any time to ſpend in the performance of holy duties, or for lawful and convenient recreations) to mainatain others that live vitiouſly, in idleneſs, drunkenneſs, and other evil practices: I ſay, It ſhall not be thus then; ſuch idle and profane creatures ſhall then have no allowance or ſufferance to live ſuch lives as now they do.

But to the Queſtion. That men ſhall then follow their ſeveral employments and callings, is clear in theſe Scriptures: Amos 9. 13. Behold, in that day, ſaith the Lord, the plowman ſhall overtake the reaper, and the treader of grapes him that ſoweth ſeed &c. Here is mention of four ſeveral employments, for ſeveral men: 1. the Plow-man, 2. the Reapers, 3. the treader of grapes, 4. the Sower of ſeed. And Jer. 33. 12, 13. In that day, in the place where it had been deſolate, there ſhall be habitations of ſhepherds, cauſing their flocks to lie down; and the flock ſhall again paſs under the hand of him that telleth them. And Iſa. 61. 5. And ſtrangers ſhall ſtand and feed your flocks, and the ſons of the alien ſhall be your plow-men and vine- dreſſers. Thus in theſe words is it clear, that men ſhall then follow ſeveral employments. Again, Iſa. 62. 8 9. I will no more give thy corn to be meat for thine enemies, and the ſons X3r 309 ſons of the ſtranger ſhall no more drink thy wine for which thou haſt laboured; but they that have gathered it ſhall eat it, and praiſe the Lord; and they that have gathered it together, ſhall drink it in the courts of my holineſs. Here it is clear, that labour they ſhall, and each man ſhall enjoy the fruit of his own labours: they ſhall not be unjuſtly deprived of it, as now many be. And ſo again, Iſa. 65. 21, 22. They ſhall build houſes, and plant vineyards; ――and mine elect ſhall long enjoy the work of their hands. Mark this; They ſhall long enjoy the work of their hands. By the work of their hands, they ſhall purchaſe eſtates, and they ſhall be long enjoyed by them and their children: no ſtrangers ſhall deprive them of them. But now by theſe ſeveral Scriptures it is clear, that ſeveral employments men ſhall follow; as plowing, ſowing, and planting, and reaping, and treading the vines, keeping and feeding flocks and herds, and building houſes, &c. But now, though the Scripture mention not expreſly the following other employments; as Handy-craft-employments, working in gold, and ſilver, and braſs, and iron, and ſilk, and linen, and woolen, &c. yet is it clearly implied, that they ſhall uſe ſuch employments, in thoſe Scriptures that ſpeak of X3 their X3v 310 their building houſes in thoſe times, and of having gold, and ſilver, and apparel in great abundance, &c. So that it is clear, that Saints ſhall labour in ſeveral employments in thoſe times. But whatever the lawful employments be in which they labour, whether in Husbandry, or Handy-craft-employments; ſtrangers ſhall not drink the wine, nor eat the food, nor inhabit the houſes, nor wear the apparel, for which they have laboured: but they and their children ſhall comfortably enjoy the work of their hands. So that all of them, by their labours and employments; not toylſom and burdenſome employments, but by their employments which ſhall be as recreation to them, as ſome employments are to ingenious men now; for it is irkſome to them to be always idle: I ſay, All of them, by their pleaſant, eaſie, and well-regulated employments, ſhall get a plentiful If the diligent hand, by the bleſſing of the Lord, do now make rich, much more ſhall it then. ſtore of all thoſe outward things which ſhall tend to the comfortable ſubſiſtence of them and theirs, with which they ſhall have no grief no vexation at all, but ſorrow and ſighing ſhall flee away, and everlaſting joy ſhall be unto them. And ſo much for anſwer to this Querie.

But X4r 311

But thirdly, Another Querie may A Querie. be, How the raiſed Saints, that ſhall come to reign with Chriſt on earth, ſhall walk and act here in the world?

To which I have no other anſwer An Anſwer to the Query. to make but this; (having already ſhown that they ſhall be raiſed ſpiritual bodies) that they ſhall not act with reſpect to their bodies, as thoſe other Saints that ſhall live and ſhall be born in thoſe times; who have not laid down their mortal bodies, and been raiſed again: for as out Saviour ſpeaks expreſly, that in the Reſurrection They ſhall neither marry, nor be given in marriage, but they ſhall be as the Angels of God: ſo it ſhall be with them: So that the actings and walkings, of the raiſed Saints here on earth, may be much like the actings of the Angels of God. But to declare how they ſhall act more particularly, and how and in what manner they ſhall reign on earth with Chriſt; I dare not undertake to deſcribe any further; the Scripture being ſilent as to particulars; and I think that enough for us to know in theſe matters, which the Spirit of God thinks enough to declare of them in Scripture. But ſo much as the Scripture declares, we may (not X4 onely X4v 312 onely ſafely, but) as our Deut. 29. 29. Rom. 15. 4. duty, ſearch into. Therefore, ſo much as I finde the Scriptures declaring, thereof, do I here exhibit, and ſhall no more.

A Query. But fourthly, Some may be apt to enquire, Whether all creatures ſhall be made uſe of by us then; the ſenſitive creatures, as well as the vegetive?

This Querie is occaſioned by that ſaying of the Apoſtle, which we have, Rom. 8. 21. which hath been already mentioned, where the Apoſtle ſays, that in that day of the manifeſtation of the ſons of God, that then the creature ſhall be delivered from the bondage of corruption. Now will ſome ſay, Is it not a bondage to the ſenſitive creatures to be killed for the uſe of man? And we do not finde that Adam in innocency made uſe of any of the ſenſitive creatures, but of herbs, and fruits of the trees and of the ground for food. And is it not therefore probable, that the Saints ſhall do ſo in the new Jeruſalem-times?

An Anſwer to the Query. To all which I anſwer, firſt, It is cleer by what I have already ſaid, that the Saints ſhall then be bleſſed, with the enjoyment of all X5r 313 all ſorts of creatures in abundance, as with corn, and Wine, and Oyl, and all the fruits of the earth; ſo alſo with flocks and herds, and Camels, and Aſſes: from whence alſo it is cleer, that they ſhall make uſe of theſe ſenſitive creatures, as well as the vegetive; for why elſe ſhould they be promiſed as outward bleſſings to them, if they ſhould not make uſe of them? And what ſhould they keep flocks and herds for, if they did not uſe them for food? But it is not to be doubted, but their flocks and herds are to be food unto them, and ſo likewiſe are their Camels and Aſſes, and other creatures of that kinde, to be for other uſes to man kind; as for labouring in the ground, and carrying burthens, and journying, and all other things wherein men have occaſion to make uſe of them; As appears, Iſa. 30. 23. Thine oxen likewiſe, and the young aſſes that ear the ground, ſhall eat clean provender, &c. And Iſa. 66. 20. And they ſhall bring your brethren out of all Nations, upon Horſes, and in Chariots, and in Litters, and upon ſwift beaſts, &c. And by this, in mans making uſe of all theſe creatures, it will be manifeſted that man is Lord of them all; in that they ſhall be all ſubject to him, and be uſeful for him.

But X5v 314

But ſecondly, To anſwer the ground of the Objection, thus: I ſee no reaſon why any ſhould conclude, that mans making uſe of the creatures in a reaſonable and a moderate manner, is that bondage of corruption that Paul ſpeaks of: For it is cleer, that it is no burthen to the creatures to be in ſubjection to man, and to ſerve man, (when men are not unmerciful to them) as we may ſee by the readineſs of ſome creatures, (as it were by a natural inſtinct) to ſerve man willingly. But if any thing (in or about mans uſing the creatures) may be ſaid to be a part of the bondage of corruption, it is in regard of mens unmerciful dealing with many creatures, in laying more burthen upon them then they can well bear, and putting of them to do more then they can well do; but this bondage will then be removed from them.

But thirdly, What moſt properly may be ſaid to be the bondage of corruption that now is upon the creatures, I have already ſpoken of; and that is that enmity which is in many creatures each to other, and to mankinde; or that hurtfulneſs that is in them: and this they ſhall be delivered from in that day. And that this is X6r 315 is the genuine ſenſe and meaning of the Apoſtle, when he ſays that the creatures ſhall be delivered from the bondage of corruption, in that glorious time of the manifeſtation of the ſons of God, is cleer: my ground is this, Becauſe I finde the Scripture declaring that in that day this enmity and hurtfulneſs ſhall be removed from them; as appears in thoſe places I have already quoted, viz. Iſa. 11. 6, 7, 8, 9. And Iſa. 65. 25. And this is the main (if not the onely) thing in which (the Scripture declares that) the changed condition of the creatures in that day ſhall appear; and nowhere it is ſaid, that the creature ſhall not then be for the uſe and ſervice of man; but the contrary is cleer.

But fourthly, That ſome creatures are killed for the uſe of man, what bondage is it for them? For what other burthen is it for one creature to be killed, then for another creature to die a natural death? Is it not a ſilly thing to conceive, that a violent death ſhould be worſe to them then another death is, becauſe it is ſo to man? ſeeing theſe creatures that are not reaſonable, the thoughts of death are not terrible to them, as to man they be; for they fear it not, nor know not what it is, in regard they are X6v 316 are not rational? Doubtleſs it were a weak thing to conceive, that this kinde of death ſhould be more burdenſome to them then a natural death, and conſequently to think this to be the bondage of corruption ſpoken of by the Apoſtle.

But fifthly, As to that of Adam’s eating fruit in Innocencie, Who can ſay that Adam in Innocencie did eat onely herbs and fruit? For though there be no mention of his eating fleſh, yet might he not eat fleſh, though the Scripture be ſilent in the mentioning of it? But if it ſhould be granted, that Adam, continuing but a little while in innocencie, did not feed upon fleſh, but upon herbs and fruits at that time; Doth it therefore follow, that if he had continued longer in innocencie, that he would not have eaten fleſh at any time? Was he at all forbidden to eat fleſh? Would it have been a ſin to eat fleſh? We know that all creatures were made for his uſe, and put in ſubjection to him: and we know, that of his two eldeſt ſons, the one was a tiller of the ground, and the other was a keeper of ſheep. And why was Abel a keeper of ſheep, if they were not of uſe unto them for food, as well as the fruit of the ground? But doubtleſs the ſheep which Abel kept, were of uſe for food unto them.

Thus X7r 317

Thus is there nothing of force in that ſuppoſition that Adam did eat no fleſh in Innocencie: Neither may it at all be argued, that theſe creatures ſhall not be made uſe of in this time of the reſtitution of all things. But it remains clear, as the Scripture declares it, that in that time the Saints ſhall have a comfortable uſe of all creatures, in a more pure manner then ever. And thus much in anſwer to this Querie.

And thus having ſhewn, as briefly as I could, what the glorious condition of this New Jeruſalem ſhall be, both with reſpect to its internal and external glory, which is to continue for a thouſand yeers: I ſhall now come to ſhew (as far as A declaration of what is to follow after the thouſand yeers are expired. it is revealed unto me from the Scriptures) what ſhall follow after this thouſand yeers are finiſhed. In which I ſhall be very brief: for the Scripture is but brief in ſpeaking of theſe things; they being things that are very far off: But doubtleſs more may be revealed of them before that time come; but for the preſent thus the Scripture declares:

That after theſe thouſand yeers are expired, Satan (which, as we have ſhewed, during this thou- X7v 318 thouſand yeers, muſt be bound, and ſhut up in the bottomleſs pit) muſt be looſed again for a little ſeaſon: and this appears, Rev. 20. 2, 3. where it is ſaid, that he was ſhut up for a thouſand yeers; and after that, he muſt be looſed for a little ſeaſon: and being looſed, we ſhall ſee what work he does in the world, verſ. 8, 9. And he ſhall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battel; the number of whom is as the ſand of the ſea. And they went up on the breadth of the earth, and compaſſed the camp of the Saints about, and the beloved citie; and fire came down from God out of heaven, and devoured them.

Thus it is declared what work Satan is to do after he is looſed; viz. He will go up and down again in the world among the Nations that are in the four quarters of the earth, that is, thoſe of the Nations that are unbelievers, (that are ſaid to be without the holy City; being none of them, but being ſubjected to them, and put under them;) and of theſe there will be in the whole world at that time a very great number: for although all Nations ſhall be converted to Chriſt, yet all perſons in all Nations ſhall not; but many of them ſhall be X8r 319 be thoſe that are ſaid to be without the holy City, Rev. 22. 15. For without are dogs, and ſorcerers, and whoremongers, and murderers, and idolaters, and whoſoever loveth and maketh a lye. And theſe ſhall Satan, after he is looſed, go up and down among, and deceive them; gathering them together to battel, perſwading them to joyn all their forces together, and once again to make a deſperate attempt againſt the Saints: but in ſo doing, ſays the text, he will deceive them; (for they ſhall be drawn to their own deſtruction:) and ſuch fools will the devil make of them in deceiving of them, (As he did Eve) that he will (it’s likely) perſwade them to believe that they ſhall by their power overcome the Saints: and as he perſwaded Eve to believe that in eating the forbidden fruit they ſhould be as gods, knowing good and evil; ſo he will perſwade theſe, that in making war they ſhall overcome the Saints, though Jeſus Chriſt be with them. Thus this old deceiver and lyer ſhall deceive the unconverted miſerable people among the Nations of the world; who, during all the time of the thouſand yeers, will be quiet, and never dare to attempt any ſuch thing: and yet then, they ſhall gather togetnher againſt the Saints, and think to overcome them: but when they ſhall attempt X8v 320 attempt to do it, the Saints ſhall then have no need of ſwords nor ſpears to defend themſelves againſt that brunt, that one aſſault: for the text ſays, Fire ſhall come down from God out of heaven, and devour all theſe wicked men.

Thus is declared what will be done after Satan is looſed: and what his reward for this work ſhall be, is declared, verſ. 10. And the devil that deceived the nations, was caſt alive into the lake of fire and brimſtone, where the beaſt and the falſe prophet are, and ſhall be tormented day and night for ever.

And now comes to be declared, what ſhall follow immediately upon this; and that follows in verſ. 11, 12, 13, 14, 15. And I ſaw a great white throne, and him that ſate upon it, from whoſe face the earth and the heaven fled away, and there was found no place for them. And I ſaw the dead, ſmall and great, ſtand before God: and the books were opened, and another book was opened, which is the book of life; and the dead were judged out of thoſe things which were written in the books, according to their works. And the ſea gave up the dead which were in it, and death and hell delivered up the dead which Y1r 321 which were in them; and they were judged every man according to their works: and death and hell were caſt into the lake of fire. This is the ſecond death: and whoſoever was not found written in the book of life, was caſt into the lake of fire.

In theſe verſes is declared, that immediately upon the ruining of all the wicked of the Nations, the laſt and general day of judgement is to follow: When comes the Reſurrection of all, both juſt and unjuſt. I ſay, the laſt and general day of judgement, and reſurrection of all; for in this twentieth chapter of the Revelation, it is cleer, that here is a mention made of two Reſurrections, and the one to be a thouſand yeers before the other: and the firſt is treated of in the 4, 5, and 6 verſes; and is there called the First Resurrection: and the ſecond is laid down in theſe verſes; where it is ſaid, that the Heavens and the earth are then to to be annihilated, to flie away at the preſence of the Lord, who upon his white throne of righteouſneſs, after theſe thouſand yeers are finiſhed, is to appear, and to judge all the dead, ſmall and great; who are to ſtand before him, being all raiſed out of the Graves, and out of the Sea, and all places where the dead have been laid; and to be Y judged Y1v 322 judged righteouſly, according to the Goſpel, and according to their works: and they being ſo judged, it will follow, that whoſoever is not found written in the book of life, ſhall be caſt into a lake of fire. And this general day of judgement here treated of, is alſo treated of in ſeveral other Scriptures; as in Mat. 25. 31, 32, &c. Where out Saviour thus deſcribes it, and ſays, that in that day he ſhall ſit upon the throne of his glory, and before him ſhall be gathered all Nations, and he ſhall ſeparate them one from another, as a ſhepherd divideth his Sheep from the Goats: and he ſhall ſet the Sheep on his right hand, but the Goats on the left. Then ſhall the King ſay unto them on his right hand, Come ye bleſſed of my Father, inherit the kingdom prepared for you, from the foundation of the world; for I was, &c. And then ſhall he ſay alſo unto them on the left hand, Depart from me, ye curſed, into everlaſting fire, prepared for the devil and his angels: for, &c. And theſe ſhall go away into everlaſting puniſhment, but the righteous into life eternal.

Thus in this Scripture, is this general day of the final judging of all ſpoken of alſo; wherein to every one is to be rendred accordingding Y2r 323 ding to his works. Again, another Scripture to this purpoſe, is that in the firſt of the Corinthians, at the fifteenth chapter; where Paul more largely diſcourſes of the doctrine of the Reſurrection, in ſome particulars of it, then it is any where elſe in Scripture treated of; where in the firſt part of the chapter, he makes it his work to prove the certainty of the Reſurrection of the body, againſt thoſe Phariſaical ſpirits that denyed it: And having proved the Reſurrection, by many undenyable and unanſwerable Arguments, he comes to declare, at the twenty third verſe, and ſo on, in what order the Reſurrection ſhall be; he having before ſaid that all ſhall be raiſed, But (ſays he, it ſhall be) every man in his own order; Chriſt the firſt fruits, and afterward they that are Chriſts, at his coming.

Here is the Order of the Reſurrection. Chriſt the firſt fruits: Well, Chriſt was to be raiſed firſt in order of time, and that was done already: Chriſt was raiſed when the Apoſtle writ this Epiſtle: But who are to be raiſed next? The Apoſtle tells us, It muſt be they that are Chriſts. And when muſt they be raiſed? Y2 The Y2v 324 The Apoſtle anſwers, At his coming. Afterward they that are Chriſts, at his coming. This is the firſt Reſurrection, wherein the Saints muſt at the coming of Chriſt be raiſed, to reign with him, (ſpoken of Revel. 20. 4.) But then the general Reſurrection, and the laſt great day, he ſpeaks of in verſ. 24, 25, and 28. Where he ſays, Then cometh the end, when he ſhall have delivered up the kingdom to God, even the Father; when he ſhall have put down all rule, and all authority, and power; for he muſt reign till he hath put all enemies under his feet: the laſt enemie that ſhall be deſtroyed is death. And twhen all things ſhall be ſubdued unto him, then ſhall the Son alſo himſelf be ſubject unto him that put all things under him; that God may be all in all.

Here he declares, that Jeſus Chriſt being come, and having received his kingdome, and his Saints being raiſed at his coming (to reign with him) that after his coming, and reigning, and ruling, and putting all enemies under his feet, and death it ſelf: Then cometh the end, when he ſhall deliver up the kingdom to his father:ther, Y3r 325 ther: and the Son alſo himſelf ſhall be ſubject unto him that put all things under him, that God may be all in all.

That is, there ſhall be a ceſſation of the adminiſtration wherein God commits all things to be done by the Son: And then, when the time of Chriſts kingdom on earth is expired, God ſhall be all in all, after this laſt general Reſurrection, when death it ſelf ſhall be deſtroyed. And the Apoſtle gives a further deſcription of that general Reſurrection, at verſ. 51, 52, &c. Behold, I ſhew you a myſtery: we ſhall not all die, but we ſhall all be changed, in a moment, in the twinkling of an eye, at the laſt trump: for the trumpet ſhall ſound, and the dead ſhall be raiſed incorruptible; and we ſhall be changed: for this corruption muſt put on incorruption, and this mortal muſt put on immortality: ſo when this corruptible ſhall have put on incorruption, and this mortal ſhall have put on immortality; Then ſhall be brought to paſs the ſaying that is written, Death is ſwallowed up in victory: O death, where is thy ſting? O grave, where is thy victory?

In theſe verſes the Apoſtle cleerly ſpeaks of the laſt general judgement: for he ſays, that the Y3 Saints Y3v 326 Saints ſhall not all Die, but ſhall all in a moment be changed, and the dead ſhall be raiſed incorruptible; and this he ſays ſhall be at the laſt trump; and that demonſtrates it to be the laſt day that the Apoſtle is ſpeaking of, becauſe he ſays it ſhall be at the laſt trump; for there is a trump which muſt ſound before this, of which the Apoſtle ſpeaks, 1 Theſ. 4. 16. where he ſpeaks of the raiſing of the dead in Chriſt, who muſt riſe firſt; even of the firſt Reſurrection, when the Saints muſt riſe to reign with Chriſt. Now the Apoſtle calling this the laſt trump, it is cleer he ſpeaks here of the laſt Reſurrection: and again its cleer by this alſo, becauſe he ſays, that at this time, Death ſhall be ſwallowed up in victory; And that then ſhall be brought to paſs that ſaying, O death, where is thy ſting? O grave, where is thy victory? That is, then the victory ſhall be gotten over death; death ſhall be no more an overcomer; it ſhall deſtroy no more, but be deſtroyed it ſelf. And this is the laſt enemy that ſhall be deſtroyed; As Rev. 20. 14. and 1 Cor. 15. 26. Thus is it cleer, that in theſe verſes Paul ſpeaks of the laſt general Reſurrection. I have the rather mentioned and opened theſe Scriptures that ſpeak of the laſt general Reſurrection, that there might not be Y4r 327 be a confounding of the firſt Reſurrection with the laſt; and that the one might not be taken for the other, as is very common. And thus have I briefly ſhewn, as far as from the Scripture appears to me, what is to be done upon earth, after the finiſhiong of the thouſand yeers of the reign of Jeſus Chriſt and his Saints on earth.

And now having laid down this general deſcription or diſcovery of the new Jeruſalem, both in the internal and external glory of it, and of what things are to precede it, and to ſucceed it; I ſhall conclude all with that ſaying of the Pſalmiſt, Pſal. 111. 2, 3. The works of the Lord are great, ſought out of all them that have pleaſure therein. His work is honourable and glorious, and his righteouſneſs endureth for ever.

And now might I come to a large Application of all; which is applicable ſeveral ways: but deſiring to be brief therein, I have included all in theſe following Verſes.

X4Y4 Y4v Y5r

Unto the Court of Parliament, who are Supreme, in England, Ireland, and elſewhere;

Theſe Poems humbly are addreſt,

Which placed are before the reſt.

Who knew, Grace Senators, when firſt of all

In Parliament to ſit you had a Call,

What great deſignes you were appointed to?

What world-amazing acts you had to do?

None but Jebovah, doubtleſs, then could tell,

Who knew his own holy Decree full well;

And therefore did betimes to you appear,

And fill you with his holy Spirit and fear:

And Y5v

And then, his Purpoſes to bring to paſs,

The Bill for non-diſſolving of you was

Confirmed ſo, as not to be repeal’d,

To bring about his holy Will reveal’d

So long ago, to Daniel, when he writ,

That to ’ſtroy the Horn, the Judgement ſhould ſit.

And now, you ſee, you were the Inſtruments

To bring about Jehovah’s high Intents;

Which were, his People to defend and ſave

From all their foes; and therfore pow’r he gave

You then, and ſtrength, his enemies to withſtand,

That did oppreſs the Saints with a high hand.

But they are overcome, and ſhall no more O’ercome the Saints, as they did heretofore:

For now the Judgement hath the Horn deſtroy’d,

And all that Crew that were by him employ’d:

And now the time’s expir’d wherein the Beaſt

Should overcome the Saints: his wo’s increaſt.

Now Jeſus Chriſt doth on Mount Sion ſtand,

And there his Saints do wait on his Command:

So that henceforth overcome all they ſhall

That up againſt them riſe, and make them fall.

And now, ye that in Parliament have bin

The happie Inſtruments of this great King,

What cauſe have you in him for to rejoyce,

That guided were to make ſo good a choice,

To Y6r

To cleave unto this Cauſe, and to forſake

The other Party; not for to partake

With them, in ſins or puniſhments, but to

Wait on the Lord, his bleſſed Will to do.

But now, know this, If any of you did

Aim at your ſelves, and walk in paths crooked;

And in that place of Judicature ſitting,

Pretending one, did mean another thing;

And if your labour, care, and onely aim,

Have been to ſerve your ſelves, and get a name;

The fruit’s but temporary that y’ave had,

And ſoon will moulder, periſh, quail, and fade.

And when you come to die, what good will’t do,

When that your Conſciences ſhall accuſe you,

That you unfaithful and deceitful do

Prove to the Truſt that repos’d in you?

For though accounts to man you never make,

Yet unto God you ſhall, who them will take:

And then, though all your heaps of gold you would

Give up, to clear your ſelves, yet never ſhould

You be releas’d, when Death doth once you call

Before the great Jehovah’s Tribunal.

Your wiſdom it would be, betimes, therefore,

For peace to ſeek, and for to clear your ſcore:

For now’s the time, if ever it be done,

Before your life’s expir’d, and glaſs is run.

You Y6v

You know the way Zacheus took,

That’s written in the bleſſed Book.

But now I’ve done with you, within this Court,

Whoſe ways have not been of a good report;

If that among you any ſuch there be:

For I can none accuſe; all may be free,

For any thing that I can prove, or lay

Unto the charge of any there this day.

And yet there may be many,

Though I do not know any.

Now of the Wiſe, this will be accepted;

For why? ſuch counſel never breaks the head.

And as for you who in that Senate ſit,

Whoſe conſciences before the Lord acquit

You fully do, from ill reports abroad,

And clear you from deceitfulneſs and fraud;

Who walked have in the ſincerity

Of your own hearts, and have in equity

And juſtice acted in the things which you

Have been intruſted and employ’d to do:

Ev’n you, who have the Lord before your eyes

Still ſet; and ever have, in all your ways,

His work and will endeavoured to do;

His Sions welfare being dear to you.

For doubtleſs, in that Court there are and have

Been always ſome, both holy, wiſe, and grave;

Some Y7r

Some that where choſen, faithful, and called,

Unto the King of Saints, Jeſus their Head:

And theſe the happie inſtruments chiefly

Have been, to do the will of God: I ſay,

It’s Saints that have the little Horn deſtroy’d,

And thoſe he left behinde have ſo annoy’d:

For others of themſelves this could not do,

Who lov’d the horn, and his oppreſſions too:

And ſo the Oracle divine doth ſay,

That it is Saints that muſt the Horn kill, ſlay;

It’s Saints that muſt the honour have alone,

The written vengeance for to bring upon

The Heathen folk, and puniſhments alſo

On Kings, Princes, and Nobles, on a row:

In Saints the Spirit chiefly mov’d; that did

This work effect, though others that were led

By ſelf-ends, did therein their aid afford;

But Saints their eyes were in it on the Lord.

Therefore to you, O Saints, that in that Court

Of Parliament did ſit, here’s your comfort;

Your labours by the Lord have bleſſed bin,

And counſols proſpered by him your King.

And is that all? Nay, Bleſſed you ſhall ſtill

Be of the Lord, who bleſſings on you will

Abundantly pour out, as he hath done,

If in his ways you ſtill walk and go on.

And Y7v

And now what doth remain? but that you do

Go on to carry on his work, and to

Give up your ſelves to him in holineſs,

And wait on him, in truth and faithfulneſs;

Approving of your ſelves ſtill in his ſight,

And ſo to ſhine in holineſs full bright.

And though men ſhall you ſlander and condemn,

Yet fear you not; God will not judge as men.

Do you rejoyce in him, and be aſſur’d

You ſhall be ever ſaved by the Lord:

And honour alſo you ſhall have of him;

For, thoſe that honour him, he honours them.

Great love alſo, he will ſhew unto you;

Who loves all thoſe, that purely love him do.

And you to ſing new ſongs of thanks and praiſe,

Henceforth ſhall have great cauſe, even all your days.

Unto Y8r

Unto the Armies faithful Leaders, and Unto the Faithful under their command,

In the three Nations, that called are

To wait upon the Lamb in this his War.

O Happie, Bleſſed ones, conſider you

What Honour ’tis that you are call’d unto;

In that not onely of the Common good

You have been Inſtruments, but that you ſtood

Upon Mount Sion with the Lamb, and did

At his command go forth, and eke were led

By him againſt his enemies and foes,

Their power, rage, and fury to oppoſe:

And not in vain; for why? he made them all

Before his preſence among you to fall.

For when in 1645Sixteen hundred fourty five,

The time was come his Saints for to revive,

Who Y8v

Who were before overcome by the Beast,

And lay as dead, then being unreleaſt,

He then you called forth, and in you made

His Witneſſes to live, who as dead laid;

But then were rais’d, and on their feet did ſtand,

And oppoſed the Beast by a ſtrong hand.

And is this all you have been call’d to do?

Not ſo; but to deſtroy the Horn alſo;

Yea, and all thoſe that do remain the Whore

For to ſupport, as the Horn did before.

And now, as happie inſtruments you have

Been for to do the work of Chriſt, to ſave

His People from the range of enemies:

Even ſo henceforth it doth remain likewiſe

That you follow the Lamb in ev’ry place,

And ſtill expect his preſence and his grace.

And if to other Kingdoms he you call,

Fear not; for all that oppoſe him ſhall fall

Before his preſence among you; and then

His glory ſhall among the ſons of men

Moſt gloriouſly appear, and ſhine before

The World; and many then ſhall hate the Whore.

Therefore, ye ſons of Zion, who rais’d are

Againſt the ſons of Greece, both neer and far,

And are as Bowes and Arrows in Gods hand;

Fear not to do what he doth you command:

Fear Z1r

Fear not to go where e’er he doth you call;

For in your hand his work ſtill proper ſtall.

And now look unto him in all you do,

To fill you with his holy Spirit, that ſo

You may not onely uſe in his ſervice

the double-edged ſword of his Juſtice,

His foes for to deſtroy; but that you may

Uſe the ſword of the Spirit, that is to ſay,

The Word of God, which mighty is alone,

The Holds of ſin and Satan to caſt down;

That by the publiſhing of the Goſpel,

You may alſo honour your Lord, as well

As Bby inflicting Juſtice on them who

Deſpiſe the offers of his grace, and do

Implacably remain, and deſperate,

And ways of truth and purity do hate.

And Oh that as the Lamb you follow do,

Your garments may be white and clean, and you

May ſhine in ſpotleſs glory, having on

The garments of Christs righteouſneſs alone!

And Oh that in the ſight of God and men,

Your walkings might be pure and ſpotleſs! then

Much honour, praiſe, and glory would you bring

To him who is your Saviour and your King;

Who doth on his white horſe before you go,

When you in white garments do him follow.

Z Say Z1v

Say I, O that you did ſo! Nay, I

Do alſo bleſs the Lord, for that this day

So much of him appearing in you is,

Unto the joy and comfort of all his.

I mean, in you that faithful are, to whom

My ſpeech I did direct; whom God doth own,

And whom he doth guide, counſel, and direct,

Love, honour, ſave, and bleſs, and ſtill protect.

In you his holy Spirit appear doth,

In ways of holineſs you leading forth:

So that the ſolace of your hearts it is,

To walk with God in truth and righteouſneſs.

But though you have attained much herein,

Yet O that your might higher riſe! and bring

More praiſe to God, and joy to Saints, and ſo

You greater joy of heart would be in you.

Unto Z2r

Unto thoſe people of the Lord that do In Babylon abide, unto their wo:

And do not yet return,

But at the Truth do ſpurn.

Conſider, Sirs, what you have done, and do,

And think how ſad, how ſad it is that you

Should any help unto the Beast afford,

And ſhould oppoſe the ſervants of the Lord.

Hear now the call of God, and Come you out

Of Babylon; O come, O come about!

Leſt that abiding there, of her ſins you

Partake, and of her puniſhments alſo.

The word is giv’n, you muſt come out, and you

Muſt reward her, as ſhe hath done; and do

Z2 Double Z2v

Double to her what ſhe hath done, that ſhe

Be’ng drunk with blood, with blood may filled be.

Is this the word, and yet are you ſo ſad,

Becauſe the Beast his helpers lowe are laid?

Would you not have the little Horn deſtroy’d,

Who hath the Saints of God ſo much annoy’d?

Remember how you did long ſince complain

To God againſt his cruelties, and fain

Would live in peace and quietneſs; but he

Oppoſed that, and would not let it be:

But War againſt the Saints did make, that ſo

He might them all deſtroy and overthrow.

But now he is deſtroy’d himſelf; and as

He did delight in blood, ev’n ſo blood was

Giv’n him to drink: are you, ev’n you ſo far

From ſinging ſongs of praiſe, as that you are

Offended at this thing? as if you were

Of Rome her ruine unwilling to hear.

O let it not of you, of you be ſaid!

But now do you remember how you’ve pray’d

Againſt the Beaſt, the Whore, and all the Crew

Of their adherents that ſupport them do:

And give not all the world juſt cauſe to ſay,

You are not as you were the other day;

But that whereas you did both pray and fight

Againſt that wicked Crew with all your might,

You Z3r

You now oppoſe all the Saints in the Land,

Who do unto thoſe firſt Principles ſtand,

Which were, for to oppoſe King, Queen, and all

That did ſupport the Whore, that down muſt fall:

Which they do ſtill purſue unto the end,

And wholly unto that then counſels tend.

But if you will now ſhew your ſelves to be

The ſons of Sion, then let all men ſee

That you repent of your evils, in that

You Camels ſwallow’d have, and at a Gnat

Have ſtrained, when with foes you have joyned,

And true Saints have oppos’d, becauſe they did

Not cloſe with you in ev’ry circumſtance

And thing that was of leſſer conſequence.

But if you do perſiſt herein, ſurely

You ſhall be made aſhamed in that day

When God ſhall juſtly judge between you and

His other faithful people in the Land;

Who always have deſir’d your happineſs,

And eke alſo your liberty and peace,

If peaceably you would have lived in

The place or Nation where you have bin.

(But thoſe that have been medling peace to break,

Have themſelves into trouble put their neck.)

But now, if that henceforth you ſhall no more

Support the Beaſt, nor helpers of the Whore,

But Z3v

But hearts and hands ſhall joyn with them that do

Oppoſe the enemies of Chriſt, and do

Give up themſelves to wait upon the Lord,

And him to ſerve according to his word;

Then upon you ſhall mercy be, and peace,

And all the Iſrael of God, theſe days.


Post- Z4r


Having often referred the Reader in this book, unto that intitled, The Reſurrection of the Witneſſes; I ſhall here deſire the Reader to taker notice, That in the laſt line of pag. 81. in that Book, he is, for The reign of Phocas the Emperour, to reade the reign of Arcadius and Honorius the Emperours: There being in that Book a miſtake of the Emperours name, by reaſon of a truſting to memory, and neglecting to conſult the hiſtory about it; but no miſtake of the time: for that’s moſt evident, That in the yeer 0404404 Innocentius being made Biſhop of Rome, he then firſt uſurped the Papal power, and advanced the See of Rome above all other, and would have it to be judged by none. And preſently upon this, began the Saints to be perſecuted, and deprived of their liberties: For Innocentius was the firſt that drove the Novations out of Rome, and deprived them of many Churches: as witneſſes Socrates (lib. 7. ch. 8.) And Z4v And thoſe that were Novations were the moſt truly religious people in thoſe times, as appears by the ſeveral teſtimonies Hiſtorians give of them: I will cite but one expreſſion that Socrates hath concerning them. (lib. 4. chap. 9.) The Arrians abhorred them, ſays he, becauſe they loved intirely ſuch as embraced the Faith of one ſubſtance. Thoſe that embraced the Faith of one ſubſtance, were they that believed the Son of God to be very God, and of one ſubſtance with the Father; and theſe the Novations loved intirely, ſays Socrates. In many other things they are by Hiſtorians diſcovered to be truly religious. And theſe, and all that purely profeſſed the truths of Chriſt, from this yeer 0404404 began to be perſecuted and troden under foor by the Popiſh crew.

Thus much I thought good here to inſert, to correct that miſtake in the firſt impreſſion of thoſe books. There are two or three other faults eſcaped in printing but they bein not material, I ſhall not trouble the Reader with the mention of them.