A CALENDAR OF prophetic Time, Drawn by an Express Scripture-Line; From the Creation to the NEW JERUSALEM:  
DEMONSTRATING That the Famous apocalyptic Vision of the Witnesses slain, truly explained, did determine at the Reformation begun by Luther. But that the Time of their prophesy in Sackcloth will not expire, till the year 1697.  
On which shall follow the Fall of the Tenth of the City Babylon, in its ten Horns, or Kings separated entirely from it. And the Turkish woe passed. And the seventh Trumpet sounding, there shall be a most loud and public Ministration of the Gospel, beyond any Time, since the Apostles, described as seven Voices, or the seven Thunders unsealed. Apoc. 14.  
And at the Year 1727 shall begin the final Destruction of the Beast by the Vials, accomplished at the year 1772, in the New Jerusalem briefly described. With a Postscript freeing this Computation from Objections rising from the Sentiments of the most pious and learned Expositor Dr. More, especially in his late arithmitica Apocalyptica, and his Answer to S. E.  Dan. 12.6.7. 
How Long shall it be to the end of these Wonders? When he shall have accomplished to scatter the Power of the Holy People, All these things shall be finished.  Apoc. 16.17. 
〈◇〉, It is done.  Apoc. 21.6. 
〈◇〉, It is done.  
LONDON, Printed for the Author, and are to be sold by the Booksellers. 1684.   

The Calendar.  

FRom the Creation to Noah's new Heaven and Earth after the Flood. 1656. Years.  
From thence to Abraham's coming out of Chaldaean Idolatry into Canaan. 427. Years.  
From thence to Israels Redemption from the Egyptian Bondage, and the Tabernacle of Testimony. 430. Years.  
From thence to Solomon's Temple, and during his Illustrious Jerusalem. 516. Years.  
From thence after the Revolt of the ten Tribes to Ezekiel's Visional Jerusalem and Temple fulfilled, at which they shall be restored, 390. and Cyrus his Decree of Deliverance from Babylon, 40. 430. Years.   

From Cyrus.  
In a Vision, during from Babyl. Literal to Babyl. Mystical falling, called, the Vision of the daily, &c. from its principal Notes of Time.  
A principal Line of 2300 Evenings and Mornings. viz. 2300 years.   

The Collateral Lines.  
From Cyrus to Artaxerxes his Munificent Decree, at his seventh Year, and the beginning of Daniel's Weeks. 75. Years.  
From the beginning of the Weeks, to the middle of the last Week, at our Lord's Resurrection. 486. Years.  
Ann. Dom. 235. From thence to Alexander Severus the Roman Emperour, holding the balance of Time to the Beasts Rising. 202. Years.  
A. D. 437. From thence to the Beasts Rising with the 10 Kings, and the Empire falling. 202. Years.  
From the Beasts Rising to the end of his 42 Months 1260 years; and with Daniel's Addition 75. All which Time the two Mahometan Woes. 1335. Years.  
A.D. 797. From the Beasts Rising to the end of his first Time. 360. Years.  
An. 1517. From thence to the end of his two Times. 720. Years.  
A.D. 1697. From thence to the end of his Half Time and of the Mahometan Tyranny. 180. Years.  
1727. From thence to Dan. Additional 30 Days or 1290. of the Voices. 30. Years.  
A.D. 1772. From thence to Dan. Additional 45 Days or 1335. of the Vials. 45. Years.  
Ann. Mun. 5759. From Term to Term. 2300. Years.   

Within the Time from our Lord's Resurrection.  
A.D. 725. From the Mystery of Iniquity beginning to work in the Beasts Conception, to his great Character or apocalyptic Number as an Idolatrous Beast, in the History of his War for Image-Worship. 666. Years.  
From his Rising or Birth, to his appearing a Potent Beast in his Establishing Transubstantiation, and Contesting the German Emperours in the end of the 10th, and beginning of the 11th Century. 666. Years.  
From thence to his Final Abolition, before the New Jerusalem, and being dealt with, as that apocalyptic Beast. 666. Years.  
Both hearing some Proportion with his numeral Character in Time, and Nature, as a full Antitype of Antioch. Epiph. broken without hand; who, both as a Mark of Rome's first Monarchickness, and Type of its Antichristianism, is so expressly remarked in Daniel.    

THE PREFACE TO THE DISCOURSE.  
I Affirm this to be a Scripture-Calendar: If it be so, it will be easily allowed, it should over-rule all other Registries of Time, and so the Distances of Chronologers will not affect it; and yet it is not so out of Compass with those that are esteemed most regular, but that it is as fairly reconcilable with any of them, as the Measures they take, are one with another. That it is a Scripture-Calendar, I pled the Harmony of its Parts, in exact Agreement one with another, both for Number and Weight, and justified by a Course of Events, where it is most prophetical: tho two great Arguments for the Divinity of Creation, and of the Scripture. Before Cyrus, I have only drawn the Principal Line; and Difference of Years, till then, will not disturb me in my main Purpose; no not that formidable one of the Vossian 70: for the principal Drist till then, is to show, Scripture hath taken care of, and fixed such a Line, and so remarked. Yet on many other Reasons I hearty espouse the Hebrew Copies, and so their Accounts, as the only safe Pandects of Original Verity. After Cyrus, the Principal is one entire Line, with which the Collaterals so exactly agree, as also among themselves, that one joint cannot be stretched, or contracted, without the Dissolution of the whole, or the loss of Scripture Authority for the Ground of the Calendar: and if that be lost, I confess, All is nothing. As it is, I cannot expect Acceptance; for the Sacred prophesy assures me, 
Apoc. 10.9.  but in such an Order and Time, the Book will not be pleasant within any one that eats, or endeavours to understand it. All that I desire is, It may be preserved to future Observation I hope it cannot be offensive; for I have unconcerned myself in any Christian Differences, only, against Antichristianism. Against Sedition, or turbulence towards Government, I have fully declared myself in the Discourse; and do now enter this Solemn Protestation, That if the Events expectable according to this Calendar shall not be conducted by the most unquestionable, lawful Authority of every Nation, I own all I have writ groundless and mistaken; although I as yet believe it, as much as I do any thing, except Fundamentals of Scripture, of which I own Obedience to Magistrates a principal. Fanatical I am sure it cannot be; for I pretend to nothing, but what is manifest by Scripture, Reason, and History: nor can this Calendar be a Creature of Fancy, for such may be multiplied; but let any one try to draw such another so ratified: non will written Numbers, and in a certain Order, submit to Arbitrary phantasy. I know many Applications of prophetic Writing may seem so, but that being so framed, as both to discover and conceal, they must needs seem so to those that do not intently think: for the Lines that discover are drawn so exceeding small, that it will seem a Fancy, but to pretend to see them, when others do not, However, what is most Calendary I most justify: The Understanding of the Scope, and Contexture of this Discourse, depends on a diligent Compare with Daniel, and the Revelation, References to which, by Chap. and Vers. I have generally avoided, for it would have swelled the Bulk too much,( which how little soever, will, I doubt, look too much:) and whoever does not care to red those Prophecies, so as to know them in general, will little value a Calendar drawn according to them: And they that do know them, but in general, will be easily lead by general Mentions.   

A FURTHER ADVERTISEMENT TO THE READER.  
SInce the Imprinting this Calendar, almost two years ago, the Author hath, continual meditation and search, gone over it, and every joint of it again, with much ampler and larger Illustrations, with fuller, more convictive, and demonstrative Arguments.  
And although he hath not found reason to change any of his grand Principles, or joints of Calculation, yet he hath made severest castigations upon whatever was overseen in Things of smaller Concernment.  
Among which, none seems worthier of particular Remark, in the judgement of the Author, than his confounding( though with all the Interpreters he hath seen) the Gentiles, and the Beasts forty two Months, especially in their beginning, Epoch, and entrance.  
In his second Thoughts, he hath, even to Demonstration proved, That the forty two Mouths of the Beast begin exactly at the cessation of the Roman Western Empire, in Momyllus, or Augustulus, in the year of Vulgar Account 475. And that they are Lunar Time to be guided by, and to follow the Solar Time of 1260 Days, in the same proportion, as Lunar and Solar Years answer one another.  
And thus they most certainly must end eleven years hence, or 1697. And then further, They determine the Epoch of those 1260 Days to begin about 38 years before themselves, that so they may, as they must needs by the prophesy end together. And this the Author confides he hath cleared and made good against any possible Objection.  
By which Account we certainly know, when in Divine Estimation of things, the Witnesses entered into their Sack-cloth, and the Woman into the Wilderness; and consequently when the apostasy began, and when it is to end, viz. At that Great Year, 1697. And then the Witnesses to come out of their Sack-cloth, and the Woman out of the wilderness. And as Daniel's 1290 days inclusively adding thirty to the 1260, begin at the taking away the daily; So the Gentiles Treading begins their forty two Months. And the Witnesses 1260 days in the Apocal. begin at the same time, and with them the Womans 1260 days in the wilderness, answering word for word with the taking away the daily by Antiochus his Gentiles; as by a compare of the Maccabean History, and the words there used, in the 〈◇〉, or the sackcloth, and the 〈◇〉, or wilderness, even to admiration. Here then the apostasy began, and gave occasion to the Witnesses mourning, and the Woman's Wilderness-state, the 42 months of the Gentiles, and the 1260 days synchronizing in their Epoch, and then the Gentiles forty two months coalesced with the Beasts 42 months at their beginning, and are merg'd in them at his 666, as is manifestly proved.  
There is also in the Review and Enlargement of this Calendar, an exact exposition of the Iconismo, or figures of the Beast, Apoc. 13. and 18. freeing it from all those perplexities and confusion, darkness of interpretation hath cast upon a prophesy so mystical; which the Author hopes he hath cleared to most evident correspondence between it and the Event, as much as the exactest picture ever yet answered the Life, and was verified by it.  
But this Calendar is not exact in their Delineation, though just in the main; And indeed in the whole is little more than an Index leading to Times and their Events, without Arguments adjoined, equal to their support in such configurations of the one with the other. But the Law then allowing the liberty of the Press, which is now restrained, That is now offered to view, which in regard of greater preparations, was intended to have been suppressed; with hopes I may procure a liberty to those preparations just now ready for the Press, and waiting for its midwifery only.  
For the Author professes, he hath founded them so upon the Letter of Scripture-Types, and Numbers, compared one with another; justified them by rational Deductions from those Types and Numbers; concerted them with indisputable History; so that he humbly, and with modesty, yet with great assurance, is ready to offer them( with leave) to Divines, Historians, Chronologers, of what persuasion soever, to be either accepted or refuted( if they can be) by the same Scripture, Reason, or History, without any Reflections, but upon the Merits of the Arguments themselves; and with obtaining for the Author the Liberty of like rejoinder, and Vindication.  
And he further declares, the whole undertaking is so far from any seditious Inclination, either in Church or State, that one Designation of the whole Frame, was laid to fore-close any such irregular motions, from making the least pretence from Scripture-Prophesie.  
May this Calendar then be accepted only as an Elenchus or Table of what is more fully explicated, and argumentarily treated in that larger Work, that prays earnestly by this to be made public with consent of Authority, that it may be justified, or( if it can be according to Scripture) condemned.   

A CALENDAR OF prophetic Time.  
GOD, the Lord of the World, and especially of his Church, who hath reserved Times and Seasons in his own Power, and changeth them as he pleases; hath in preserving the Accounts of Time, and his own Government upon it, excelled the wisest Princes, and States.  
1. In Certainty, and Infallibility.  
2. In Lastingness, and Perpetuity.  
3. In Universality, and Extensiveness, so that what hath not yet come into Act, and History, he hath, as he pleased, fore-dated by prophesy.  
Whatever Calendar of Time therefore can be truly derived from his Word, controls all other appearances whatever.  
There is a Line of Time drawn out by Sacred Writ from the Creation of the World, to the glorious Kingdom of the Messiah; called the New Jerusalem; or from the first Heaven and Earth to all things made New, or from the seventh day Sabbath of Creation, to the first, or Lords day Sabbath of the Resurrection, and from that to the Sabbatism of the New Jerusalem.  
From Paradise in Eden, to the Paradise of God.  
From the first Adam, in whom all die, to the second Adam, the Seed of the Woman, the first begotten from the Dead, and his everlasting Dominion.  
From the first Death, to the first Resurrection.  
From Satan, that old Serpent appearing loose in deceiving the World by the first Parents, to Satan bound, that he may deceive the Nations no more for a thousand Years.  
Of this Line of Time, God hath pleased to be so careful, that it is exactly drawn in Words at length, in History, or precedently to any dark Times, to come upon his Church, he hath supplied the Calendar, by prophesy, but from Ezekiels first Vision, to the thousand years, onely using the prophetical Figure of Days for Years, of which he first gave a Key, before he used it, that we might know how to understand prophetical Dayes ever after.  
In the Sacred Book there is one main, or principal Line of Time, which is corroborated with one, or more collateral Lines, that thereby there may be a more critical distinction, and also a more certain assurance of Time, and Times.  
There are three things observable throughout the whole Line.  
1. That the parts of it are always fixed upon the beginning of the Year, or very near it, as most certainly the very Season of the Worlds Creation, but especially for the sake of the Redemption, or Resurrection of our Lord at that Time; as also to prevent confusion in Computes.  
2. That it is very often remarqued with sabbatical Indications, and Respects, in Honour of the Rest of Creation, of Redemption, and of the New Jerusalem, which, when it is, will be understood to be the true sabbatism of the World, both in exact calculation of Time, as also of holy Rest.  
The Jubilees, though not noted in Scripture,( and so I undertake them not) will undoubtedly concert, when the whole Table of Time is opened, and that to admiration.  
3. That its principal Epochs are adorned, and made illustrious with the Deliverances of the Church of God, and ruin of its Enemies, or with some peculiar favours to the one, and Judgments on the other: and so are they the most noted Periods and Determinations of each part also. But if not so, the Epochs or Beginnings are cardinalis'd by some notorious Defection from God; Affliction, or Judgement upon Gods Church, and the endings are Reformation, Rescue, and Deliverance most certainly.  
The first part of the principal Line runs through the patriarches Ages, before the Birth of the succeeding Patriarch, and ends in the Death of Terah, and not five years sooner: as I humbly conceive, notwithstanding the judgement of some great Chronologers.  
1. Because the Command was to Abraham, to leave his Fathers House, and to come into a Land God would show him; which was not done till he came into Canaan, and his Father dead, tho he had moved towards it, Terah being yet alive, and accompanying him.  
2. The four hundred and thirty years of the subsequent Line, is dated by the Apostle from the Promise, which is recorded to be after his Fathers Death, just at his departure from Haran, when he was seventy five years of Age.  
3. The four hundred years Affliction in Egypt may be with every good remark dated from the Son of the Egyptian Woman his mocking, which the Apostle calls Persecution of Isaac the Seed, and so was not only symbolick, and prophetic, but a very beginning of the great Affliction in Egypt, at the fifth year of Isaac, and not at his Birth; which five years of Isaac joined to Abrahams twenty five, after the Promise, make the 400 and 30, and subducting the 30, the 400.  
4. In expounding the principal Line, we are always to choose the most easy, and intelligible Sense, seeing one great use of that is to reconcile all doubts in the collataral Lines: Now the plainest and most obvious account of Time is to draw evenly to Terahs Death that principal Line: seeing Scripture expresses not his Age, at his leaving Ur of the Chaldees, nor how long he tarried in Haran before he died: those five years are then but conjecturally placed, and the Account of Time thereupon, but precarious, but most certain to his Death, and from thence the 430 years of the succeeding principal Line certain also, and all collateral times are to be concerted by them both.  
But yet this is not all we have, not only to assure us, but to direct us to be most exact, and critical in this Time.  
For Moses tells us, the Sojourning of the Children of Israel who dwelled in Egypt was four hundred and thirty years; And it it came to pass in the end of the four hundred and thirty years, 
Exod. 12.40, 41.  the self same day it came to pass, that all the Hosts of the Lord went out from the Land of Egypt.  
The same Moses had  told us before, that when Abraham was come by Gods command into Canaan. It was was so ordered by Providence, that there was a Famine in the Land, and Abraham went down into Egypt to sojourned there. 
Gen. 12.10.   
Now the Apostle hath taught us how to interpret the Children of Israels sojourning by Abrahams sojourning; when he assumes, to say Levi by being in Abrahams loins paid tithes. As Levi then paid tithes, so the Children of Israel sojourned in Abrahams loins. 
Heb. 7.9.   
The first day therefore of Abrahams sojourning in Egypt must be the tenth day of the first Month, answering to the very self same day of the Israelites going out of Egypt, four hundred and thirty years before.  
Terah then dying, the preceding year gave time for Abrahams going out of Haran to Canaan; for Gods appearing to him in that great promise, on the tenth day of the first Month, the year following, for his moving up and down in Canaan for the best forage; but finding a general Famine, he went down to Egypt, the same year, to begin Israels dwelling in Egypt at the very first of the 440 years.  
So the Law was four hundred and thirty years after the promise, being just at the sojourning: and the Children of Israels going out of Egypt at four hundred and thirty years end, answers to the very self same day of the sojourning in Abraham; and from Term to Term there was four hundred and thirty years sojourning, though it was not the whole time throughout, that they sojourned in Egypt.  
So we have from the Creation to the Flood dried up in the beginning of the year, the first day of the first Month; 
Anoble Type as appears Esa. 54.9. 1 Pet. 3.20. Apoc. 10.1. Gen. 8.13.  from that to Abrahams sojourning, necessary at the same beginning also( else it could not answer) to the Children of Israels going out of Egypt the self same day of the yet beginning year, two thousand five hundred and thirteen years.  
The third part of the principal Line is, from the going out of Egypt, to Solomons beginning the Temple, which sacred Record emphatically assures us was in the four hundred and eightieth year after, 
1 King. 6.1.  and as near the beginning of the year, as the second day of the second Month; 
2 Chron. 3.2.  Thirty six years after this Solomon reigned, as is plainly expressed.  
Thus far our principal Line proceeds without any considerable remaining scruple. That doubt of the forty five years space of the Judges must certainly be reconciled by the principal Line, that being only a collateral, 
Acts 13.20.21.  and the seeming variation either imputed to the Error of Transcribers, or that the Apostle enhansing the Dignity of David's Kingdom, the Type of our Lords Royalty, set out the Misery of former times by accounting the years of the Oppressors, as if they lengthened out that tedious space of the Judges, under the Kings, ( as it were) even as their Story is often darkened with this, There was no King in Israel, &c. on account of which Sauls reign is also mentioned, and computed to that length under Samuel's prefecture that supported it, while he lived.  
In the succeeding parts of the Line, I aclowledge, I have presumed to beat out a Path untrodden, so far as I know, by any, but I hope not without safe conduct of Scripture. I therefore undertake to join to the four hundred and eighty, and Solomons remaining thirty six till the revolt of the ten Tribes from Davids House, 
Ezek. 4.4.  the three hundred and ninety dayes, Ezeckiel lay visionally or emblematically upon his left Side, bearing the Iniquity of the House of Israel, a Day for a Year, and ending on the very self same tenth day of the first Month, in the Vision of the New Jerusalem: As then after the four hundred and thirty years of sojourning ended, ensued speedily the raising of the movable Temple or Tabernacle, and after the four hundred and eighty years the building the magnificent Temple of Solomon, that had Foundations, but such as might be razed; so after the three hundred and ninety dayes, or the very self same day of the tenth Month( as it is most observably dated) the Vision of the New Jerusalem and its spiritual Temple, 
Ezck. 40.1.  that Foundations that cannot be moved, whose Builder and maker God is, was exhibited to Ezekiel in the thirty third year of Nebucadnezzer, fourteen years after the City smitten, which was in his nineteenth year: 
Jerem. 52.12.  of which Cyrus his Temple might be a thin shadowy Type.  
And to these are to be added the forty dayes Ezekiel lay on his right side, bearing the Iniquity of Judah, making up four hundred and thirty years, and they reach to the end of the Captivity, 
Ezck. 4.4. &c.  or Cyrus his first year: so that Time looks back historically upon the Kings of Israel and Judah, and that part of the Captivity before the Vision, and forward to the end of the Captivity after the Vision.  
Now in thus dissenting from the whole stream of Interpreters, I here present several( as I understand them) forcible Reasons.  
1. It is expressly said, when the three hundred and ninety dayes were accomplished on the left side, the Prophet should yet lie on his Right side forty dayes, without the least Intimation, that the one part, the forty dayes, should be included within the other part, the three hundred and ninety dayes: so that by all that is said by the holy Writer, the time is to be drawn out four hundred and thirty dayes at the full length.  
2. The severe and unpleasant Diet is indeed said to be provided for the three hundred and ninety days in the straightness of the Siege, but it is withall said, They of the Captivity should eat their polluted Bread among the Gentiles, meaning the whole time of the Captivity, which is on all hands agreed to exceed many dayes or years, the three hundred and ninety.  
3. Let us allow a Contraction of fourteen years in the Reigns of some of the Kings of Judah, for they being assumed into a Partnership of Government with their Fathers, some of the Sons Years of Reign fell under the Fathers, and so many are to be detached, as did so run under; This seems necessary by a commensuration of their Times with the Kings of Israel, and most Chronologers allow fourteen years and more; There will be then a great agreeableness of four hundred and thirty years, from Solomons Death and the Revolt after it to the end of the Captivity, as also with the years given by Scripture to Nebuchadnezzer in the mean space.  
4. The Line of Scripture Time, of which it hath been so careful as to date the exact Time of the patriarches, and to express the very year after the Flood, Shem begot in. Also the tenth day of the first month, the self same day ending the four hundred and thirty years of Israels sojourning, which must needs constitute the Spring, the Beginning of years from the Creation to the sojourning( and so onwards to the end of Time) else it could not be the self same; all this, I say, argues such an Exactness, as the perplexed Account of this Time of the Kings of Judah, their Reign, as also of the Beginning of the Captivity could not comport with, without this so express and ascertaining Line, which answers the very beginning of the Year, in both the three hundred and ninety, and the forty dayes, as shall immediately appear, and so must sit most exactly: and then fills out the whole space from Solomon to Cyrus.  
5. It serves no other purpose with a like Exactness; It is indeed probably a literal Measure of the dayes of the Siege, if we knew the History of its interruption and vigorous pursuit; but that it was not intended for that chiefly, is arguable, in that it takes no notice of such an Interruption in them, which not allowed, the Time the Scripture allows to the Siege, exceeds the 390 dayes, with the 40 dayes added.  
Further, It concenters not with the Time of Gods patience to the Israelites or ten Tribes; for they were carried captive above an hundred Years before; and if they are considered in the union of some of them with Judah, yet the same Patience of God had so far deserted the House of Judah, as that they had in great part, been in Captivity some years before the 390 dayes expired, and Jerusalem twice taken: besides, the very Bulk of the Vision supposes Israel one House or Kingdom, and Judah another, and so not to be confusedly joined in these years. What then shall we sinned to match this Vision with a fuller Correspondence. This( if I much mistake not) will do it:  
Each Term of the 390 and the 40 ends in a signal Vision proper to each.  
1. At the end of the 390 Dayes, exactly in the beginning of the Year, the very self-same day, the very tenth day of the Month, 
Ezek. 40.1.  answering that self-same tenth day of the Israelites going out of Egypt, Ezekiel had the Vision of the New Jerusalem( as I have already said) in prophetic Schemes, after the so long and foul Idolatry of the ten Tribes, without any the least Lucid Interval, a certain Type of the same dark and much longer dated Idolatry, and Defection of the Christian Church, removed by the Appearance of the New Jerusalem; not in prophesy, but Event, or its Grand Effect: as now it was after Ezekiels Typical bearing that Iniquity, by this visionall Jerusalem. And as Ezekiel's prophesy is Dated from Josiah's Reformation or Famous Passover, viz. in the thirtieth year after it, so about 49 years after it, as in a day of Jubilee, it ends in the Vision of the Holy City.  
2. The forty Daies end in that most blessed Vision and Evangile vouchsafed to Daniel, as a man greatly beloved, and brought to him by the Angel Gabriel, which discovered the true Expiation of the whole 390 and 40 Years iniquity, which Ezekiel bore in Vision, but the Messiah in greatest reality bore, and quiter took away by the sacrifice of himself; and as it were on purpose to connect with the Vision of Ezekiel's Bearing, such a plenitude of Expression is used to set out its efficacy: To finish Transgressions, to make an end of Sin, and to make reconciliation for iniquity, and to bring in everlasting Righteousness; Upon which immediately followed,( at the beginning of the year also) the Redemption of Cyrus, called in that respect Messiah, though a Pagan, as a great Type of him, the True and Great Redeemer.  
And as the 40 daies are taken out of the worst, and most idolatrous Years of manassehs Reign, whose Iniquity God would not pardon in general, but decreed for it to stretch over Jerusalem the Line of Samaria, and the Plummet of the House of Ahab, and to wipe it as a man wipeth a Dish, turning it upside down, which was accomplished in the Siege, and what followed it; so the same Manasseh was in his own Repentance, and particular Pardon, and Release from his Captivity in Babylon, set forth as a Pattern of all long Suffering and Mercy to all them that should afterward believe in that Redemption of Christ, visionally presented to Daniel, at the end of the 40 dayes, and so be immediately set free from their Captivity by Cyrus.  
And in prospect of this Vision of Christs Redemption, Ezekiel at the end of the 390 dayes had the Vision of the New Jerusalem, and immediately after the City smitten, when the Intention or Signification of his lying on his Sides and bearing Iniquity was accomplished, he had the opening of his Mouth for the most part in Gospel Promises.  
The sum then is, from the Idolatry of the ten Tribes, immediately after Solomons Death, to the Vision of the New Jerusalem at Nebuchadnezzers 33d year, near the midst of of the Captivity, are 390 years, and from thence to the Vision of Messiah given to Daniel, the first of Darius, are 40 years, where the Captivity ended. Which 430 years in sum Ezekiel represented, in a Day for a Year, by lying on each side, and bearing the Iniquity of Israel and Judah, till taken away by Messiah, as in the end of the Captivity.  
And to conclude this matter; This Vision of Ezekiel establishes to us the Use of the great Key of prophetic Time, intimated before, a day for a year, and by Proportion, Weeks, and Months of Days for Weeks, and Months of Years; and agreeably it teaches us to expound Time, Times and half a Time, and three days and a half, without which we can never unlock the secrets of prophetic Time, since God is pleased to use this cipher of abbreviated Time, ever after he had settled the Interpretation of it, till he comes to the 1000 years of the New Jerusalem, when nothing shall any longer remain under Shades, Parables or Seals.  
The next generally acknowledged Line of Time, though it be not indeed the next, is the 70 Weeks.  
But between the 70 years ending, and the 70 weeks beginning, both according to Scripture, and Foreign Chronology, an intermedious space of Time is to be found.  
That this may not be a voided space, we are taught by inspired writing how to fill it up.  
First, by a Principal Line, then by Collateral Lines, disentangling those infinite Perplexities of Foreign Chronology, concerning the Persian Times.  
Upon the third year of Belschazzar, his undoubted last, was the Evening of the 70th year of Captivity, whose Evening and Morning may be reckoned as one Prophetical Day. 
Dan. 6.8.   
The Morning, or Day to which Evening was Darius the meed his first and only year; in which Messiah, the man in linen, strengthened Michael( the Jews Benign Angel) for a gracious Answer to Daniels Prayer, timed on purpose to that year of Darius.  
On the fore-named prophetic Evening, the third of Belschazzer, 
Dan. 8.  did Daniel receive the Vision of 2300 prophetical Evenings and Mornings( notnatural Nycthemers, as hath been generally interpnted, but) so called in resemblance of Moses his six dayes, and the seventh day Sabbath following; because the first day of them was to open into the Redemption of the Jews, as a first day Sabbath by Cyrus his Decree; who as a great Type of Christ herein is called( as before noted) Messiah: and on the end of the 562d day or near it, into the Redemption of Mankind, declared by Resurrection of Christ in the first day, or Christian Sabbath, a new Epoch of a collateral Line of the same Time; and a great Pledge of the Sabbatism of the New Jerusalem, and the first Resurrection upon that; And the last of them into the very Sabbatism of the New Jerusalem, of which the first, a Lords day Sabbath, and a new Epoch of the 1000 years, a Time beyond this; wherein is to be observed, in agreement with Scripture principal Epochs of Time; that both Cyrus, the Typical Messiah, and our Lord the True, appeared at the years beginning.  
Thus as the Destruction of literal Babylon, on the last Day Sabbath, and the Redemption of Israel, as a first day Sabbath, begin the Epoch of this Vision; so the destruction of mystical Babylon will be found to end this Vision, as the last day Sabbath, and the New Jerusalem begins, as a first day Sabbath, and a new Epoch of the 1000 years, as was said, which seems a very fair account, why the Holy-Spirit was pleased in this Vision to make use of evenings, mornings, and not of dayes, though alike prophetical.  
This Vision immediately respects Antiochus Epiphanes, and his taking away the daily Sacrifice, or service and setting up the Abomination, that maketh Desolate; and after that he is destroyed, and the Sanctuary cleansed.  
He is the Type, and every thing had a literal Compleion in him, so far as was necessary to a Type: Yet he was but a Type( as many great Reasons persuade) but by more general consent, a most lively Type of the man of Sin, or Antichrist.  
The Reasons that persuade he is but a Type;  
1. The Vision, and not so much the things contained in it, is dated: The Vision of the sacrifice taken away shall be unto 2300 Evenings, Mornings,( not the taking away of the Sacrifice, and the giving the Host, &c.) but the Vision shall extend to 2300, but the Vision, if Antiochus only be intended, begins sooner, for it begins in Belschazzars 3d: and so must extend to more dayes then 2300. But according to the Sense I intend, viz. that it should be the time of 2300 prophetic Evenings and Mornings, the Vision shall begin and end with them; for which the manner of speaking being singular( The Vision shall be, &c.) seems on purpose chosen.  
2. Without this Line of Times from the 70 years, the Scripture Chronology would fail, which by the great care of the Holy Spirit, so far as to the end of the 70 years, before observed, and thence to the Messiah, by the 70 Weeks, and after that by a Line of 1260 Dayes often given, and with additional numbers, first of 30, making 1290: and then of 45, making up 1335 dayes to the end, when Daniel should stand in his Lot. It is not reasonably to be supposed, he hath not provided for the interval betwixt the 70 Years and the 70 Weeks, as also another interval betwixt the Messiahs Resurrection and the 1260 dayes( as is after to be observed) which can be only by these 2300 Evenings Mornings, as a principal Line.  
3. We shall find this Line of 2300 years, agreeing in so admirable an exactness with the whole space of Time, betwixt the 70 years and the New Jerusalem, according to other prophetical Measures, and the suffrage of best History, that it is a great Argument, it was so intended.  
4. Whoever compares Daniels Vision of the little Horn on the fourth Beast: the Vision of the King, that does according to his Will, to whom Antiochus just tends, as the Type to the Antitype; and the defining of the Times for the end of these Wonders, and all things being sinished, shall find so many Correspondences in the Phrase, and manner of speaking, as cannot but assure, they all are directed to the same point.  
5. Particularly the so often mention of the End, and at that end the Vision shall be; 
Dan. 8.17.  just as it was at the beginning of the 2300 the Vision was then, and at the end the very same Vision shall be found too: and the Times after mentioned, Dan 12, at the same End, do all strongly infer the Vision determines to the same End.  
And I know no reason of remarquing the end of Antiochus his Reign, as such a Chronical End, for it was the End of nothing but itself; the Jews Troubles still continued, and renewed afresh after him: The Messiah was a far off still: what end therefore could it be, if the Vision did not glide over him to a further and more monumental End.  
Add hereunto Daniel's deep Sleep at the Vision, which seems to be symbolical of so long a Time, and is therefore renewed at the Vision of the same importance and date.  
This Line then thus interpnted, reaches to the 577th year of the World; which will be the vulgar year of our Lord 1772. And therefore it reaches to the New Jerusalem coming down from Heaven, seeing this Line of Time is the longest we can find in Sacred Chronology, and the New Jerusalem is the furthest off Object of prophesy, and therefore these two must unite one to another, and join as close as the just preceding point of Time does does to the next succeeding.  
When, I say, the furthest off Object of prophesy, I except the Day of judgement, which yet is rather Doctrine, and an Article of Faith, than prophesy, and to that there is no Line of time drawn; for of that Day and that Hour knoweth no man: No not the Angels in Heaven, nor the Son, as Man, before his Resurrection, but the Father only.  
This Calendar, calculated for the longest space of Time, comprehends within itself several other Calendars, greater and lesser within themselves, as greater and lesser Circles within this Undulation of Time, and all within this principal one, and it is the gauge of them, both as to their Commensurations with itself, and within one another, that they neither swell beyond, or do not fill out their just spaces.  
As this great circled of Time carries all the other along with it, so on the other side they distinguish that to the several points of Time, and the Events fixed upon them; by which this measure of Time is adjusted to those Points, and is as it were guided, and informed to make Rests upon those nobler Events with which that Time is charged.  
The longest collateral Line of Time, most express and most noble, in which Interpreters most agree, is nearest to the Epoch of these 2300 Evenings, mornings, and is the seventy Weeks of years, or 490, to the Resurrection of the Messiah, or half one of these Weeks beyond it from the beginning of these Weeks.  
The next longest collateral Line is the Beloved man Daniel's 1335 dayes, first proposed in a Time, times, and half a time, and that as two several Times, and is after expounded by the beloved Disciple and Apostle John, to be 1260 Daies, and compendiously three dayes and a half, and applied to the Beasts forty two months. And in the same prophesy of Daniel, it is taken and joined first with 30 Dayes, and then with 45 more, making up 1335, to the last End of all.  
Seeing then 490, and 1335 measured upon the Line of 2300, leave room still for 475, and that they cannot be seituated before the 2300, which begin the Epoch, or after the 1335, which together with the 2300, end all; their place must either be before the 490, or continuously next to them, or some in the one place some in the other, as need requires: But that they must be some, and they a lesser number before, we have great Accounts of Scripture-Reason.  
And that they must be some, and a much greater part after, we have also as good and as great Scripture-Arguments joined in both of them with solidest Chronology.  
So then these 70 Weeks, or 490 Years, in which most( at least) Christian Chronologers agree, stand as a most conspicuous Boundary or Index betwixt the end of the 70 years, and the beginning of the 1335 dayes, and adjust each side of them to the 2300, or principal Calendar of Time.  
For the Time before the Weeks, we shall find is to be just 75 years, to be assigned to the Persian Monarchy, e're the Angel Gabriels Epoch( the Word or Commandment to restore and build Jerusalem) had its true Exit, or Effect to begin the 70 weeks.  
For the time after the Weeks, we shall find it to be 404 Years, but because there will be an excess then of 4 dayes above the 2300, we must therefore consider; The true Epoch of the 404 Years is the Resurrection of Christ; so that these 404 Years join the Resurrection of our Lord most contiguously, and 4 years or thereabouts of the 490, shooting beyond his Resurrection, are cut off from being any part of the Calendar of the next succeeding time upon this our general Line, as the years of the patriarches Lives beyond their Paidopoia, or Procreation of Children, are all plainly lopped off from the Calendar of that Time, which is continued in the following Patriarch.  
There are besides the bare Lines of Time, very signal and notable concurrent Events, that make these Lines, as surer, so much more conversable, and worthy of remark.  
For if Scripture had given us these principal and collateral Lines of Time, and no Indications of Matters of Fact, as Instances of his Government of the World in relation to his Church, they might look like imaginary Lines to us, but when we find them clothed, or incarnate in Action, they will appear more substantial to us.  
I will therefore endeavour in the following of these Lines, to observe the Accounts of things themselves, grafted upon them by the Word of God, that may most consolidate them.  
The first part then of this Line of Time carries the Persian Monarchy along with it, not in the whole Duration of it, but as it reaches to the 70 weeks. And this, as I shall give it, may, I confess, seem not an imaginary Line, but an Imagination upon that Line; For I derive it from just so many years, as are named of the Persian Monarchy in Scripture.  
Of Cyrus. 3 The time of the Persian Prince withstanding Christ, Days for Years, 21 All which time Daniel solemnized a Fast, 3 weeks of prophetic Days just 21 also.   Of Darius to the finishing of the Temple. 6 Of Xerxes or Ahasuerus, from the 13th of the Month Adar, to the 13th of the following Years Month Adar 13 Of Artaxerxes Longimanus 32   Sum 75  
And just 75 Years will be found betwixt the last rising of the Witnesses, at the seventh Trumpet, and the New Jerusalem. Yet I should not have introduced this as a Chronological Line, but for these Reasons.  
1. That it is agreed by the generality of Chronologers, there was a space betwixt Cyrus his Decree, and the seventy Weeks commencing, and yet it is of almost indeterminable controversy, what space it is.  
2. That I make it but a collateral Line, assured and strengthened by the principal; which determines its just Bounds by a compare with after Times; and just so much as by that Compare is necessary.  
3. That the Times thereupon affixable, and the Reign of each Persian Prince in that space, are such as agree with soundest Chronology, except in the allotment of ten years of Persian Monarchy to Cyrus, which yet some Learned men give him: To Cyrus 10 To Cambyses and Smerdis 8 To Darius Hystaspis 31 To Xerxes 20 To Artaxerxes, to his Decree for Jerusalem in his 7th 6   Sum 75 For in that his 7th the Weeks set out; and so we have that Parabolical Sum the Scripture gives us, truly made up, while it did not please the Wisdom of the Holy Spirit to give an exact Chronology of a Pagan Monarchy.  
4. But especially I observe, Sacred Writing assumes to itself, while it preserves infallibly the truth of Things, and their Chronology, so far as it is pleased to intermeddle in them, yet where it is necessary to its purpose, it does in a figure prune off for its own Service, what really was, and represents it as if it was not. So it does Melchisedek's Genealogy, Birth, and Death, as if they had not been, although in due place it assigned them all to Sem: So in establishing the Four Kings in our Lords Genealogy, it cuts off Joash and Amaziah as if they had not been, and yet writes their Reigns in its History.  
Now this part of the Principal, and collateral Line, is charged with these occurrents recorded in Holy Story.  
1. Cyrus his Decree to build the Temple, and its Effect, 
Ezr. c. 1, 2, 3.  as far as setting up the Altar, and laying the Foundations of the Temple.  
2. The Prohibition of any farther progress, 
Ez. c. 4.  in the absence of Cyrus in his Wars( as may be well supposed) and the ill influence of 
* Or Ahasuerus. Ezra 4.6.  Cambyses, during his Fathers Absence, and his, and 
* Or Artaxerxes.  Smerdis, or Magus, their Countermand during their own Reign. So that it was not finished till the 6th of Darius Hystaspis, nor indeed till: Artaxerxes his 7th. 
Dan. 10.  The Presence of Christ, the man clothed in linen, as the High Priest of his Church, overseeing the Building, was so necessary all that time, first, as by way of Contest against the Persian Prince, or Angel, till Darius his second Year; then by Encouragement to his sixth, that all that time of 21 prophetic Days, he could not come to give Daniel an answer, though his words were heard from the first day he chasten'd himself.  
3. 
Cap. 10.  Christ, immediately after he had given Daniel that long Vision, before which he fell again into the former prophetical deep sleep, as at the 2300 Evening-morning-Vision return'd to the Persian Court, to fight with Xerxes, the then great, 
Dan. 11.  and of all the most Rich Monarch of Persia, but in the time of his going forth, the King, or Power of Grecia, would have defeated Xerxes his Expedition into Greece. Immediately after which, in his Thirteenth year, the beginning of it, the Letters were signed for the Jews Destruction on the twelfth month; upon which Christ fought with him and overcame him, so that all things were turned into another Channel in favour of the Jews: And Christ had no farther Contest with that Monarchy, till it was broken by Alexander the Great: on which Account Xerxes is so particularly described, in the prophesy, as laying the foundation of that Quarrel, Alexander so long after avong'd, in the ruin of the Persian Kingdom.  
4. Next follows the beginning of the Weeks, when the Command by Artaxerxes for the restoring and building Jerusalem, 
Ez. 7.11.  had its perfect and complete Exitus, or going forth. For by going forth is not intended its Initial Going forth, as it were the first or half sound, but itis effective complimental Going forth, so that it needed to go forth no further; And that this was in Artaxerxes his 7th Year, Scripture-History hath given us many assurances.  
1. Else if we account the Initial, or first going forth, we must account from Cyrus, which very few do, and against all consent of History is it, that the 490 Years to Christ should begin so high.  
2. It is most probable this Artaxerxes Longimanus was the Son of Esther, under the good Education and Influence of Mordecai, who sought the Peace of his Seed. This Artaxerxes at his manly Age of 21, falling in the 7th Year of his Reign from Xerxes( or Ahasuerus) his Father's Death, sent forth this Literal Extensive Decree to all Things that might restore Jerusalem, and make it answerable to itself, even to the utmost of Ezra's desire; at the beginning of the Year also corresponding with all Scripture Epochs.  
3. It was the most solemn Decree, the Scripture records, for it joins the King and his seven Counsellors in it, with the Complacency of all the mighty Princes, before whom Ezra found favour.  
4. Scripture unites the Commandment of the God of Israel, the Command of Cyrus, Darius, and Artaxerxes, the, 
Ez. 6.7.  or that Eminent King of Persia;( and it may be enquired, whether by the God of Israel is not to be understood, the Son of God, the man in linen, who was present in Persia on the Jews behalf;) Now it is observable, Artaxerxes his Decree makes a continual mention of the Law, and Will of God, by which All things were to be squared; so that it looks like that principal Command, that interlock'd itself thus with the Divine Command, which Command Cyrus acknowledged first, and the Angel to Daniel assures at his first praying, and Ezra names first, and till this the Temple, the principal part and Glory of Jerusalem, is not finished; so that Artaxerxes his Reign is anticipated as to the Time, but not as to the great Effect of Finishing the Temple.  
5. That which lastly confirms us, the Weeks begin at this Decree of Artaxerxes his 7th Year, is, 
Neh. 2.1.  That in his Twentieth Year, in the Month Nisan, the beginning of the Year, He sent Letters for the building the Wall, Letters in pursuit of the Decree, not a new Decree; Ezra's modesty by reason of the great Charge, might stop his proceedings in building, though the Decree extended to all his desire; besides the slowness of People in public Undertakings; for that the private Houses were building with the Temple from Cyrus his first Decree, is plain from Haggai's reproof, in Darius his second Year. Is it time for you, oh ye, to dwell in cieled Houses, while this House lies waste? But this particular will be farther observable under the next Account of Time.  
We pass therefore upon the principal Line of Time, from the Epoch of the Weeks, to the Division of the Weeks themselves on that most Noble Line of Time, though Collateral to the Principal, viz. the 70 Weeks.  
And it is first given entire; To Messiah the Prince; written so at his Death by Pilate, consecrated so by God at his Resurrection and Ascension: The Kingdom God sets up in the dayes of the Roman Kingdom, that is to destroy all others, and to endure itself for ever, begins at the end of this Line, which is divided, 

1. Into 7 Weeks.  
2. Into 62 Weeks.  
3. Into one Week.    
1. Into seven Weeks, assigned to the Building of the wall and street, and settling the whole Defensive Polity of Jerusalem by Nehemiah; for which, after some pause from the going forth of the Command, viz. from Artaxerxes his 7th to his 20th, It is said, The street and the wall shall be built; a distinct member from the going forth of the word to build Jerusalem. Within seven Weeks then from the Epoch, or beginning of the Weeks, shall the wall and street be built, that is, the whole strength and order of the Jewish Affairs, be settled by Nehemiah; accordingly, that there might be space for it, these seven weeks are let into Darius Nothus his Reign, 
Nehem. 12.22.  which again secures us of the beginning of the weeks: For if they had begun at Darius Hystaspis his second or sixth( much more if at Cyrus his first) there had been room for the 7 Weeks or 49 Years without the mention of Darius Nothus his Reign, above 60 years intervening betwixt Darius Hystaspis his Sixth and Artaxerxes his Twentieth.  
On the other side, if they had begun at Artaxerxes his Twentieth, the mention of Darius Nothus, his Successor's Reign, had not been large enough to entertain these seven weeks, for allowing( at the most liberal rate) twenty six to Artaxerxes beyond his twentieth, and at most twenty to Darius Nothus, there was room only for forty six, not for forty nine: but from Artaxerxes his seventh to Darius Nothus his Reign, there is large Receipt, and to spare, for difference of Accounts, that can probably be: so that this short mention of Darius his Reign, gives us great light in stating this Time: for the sake of which it is mentioned, and but onely mentioned.  
2. After the seven Weeks run out, by a short prophetical dash ( Times of Trouble) the whole History of the 62 weeks is comprised, which are more at large described in Daniel's last Vision. After the Demonarchizing of Persia by Alexander and Alexander's Death, and the Division of his Kingdom to four, Christ appears no more as fighting for the Jews, but, offended at their Sins, so severely reproved by Malachi, deferts them, and so Troubles succeed: For in the Conflicts betwixt the Successive Kingdoms of Syria and Egypt, the Jews were never secure: For their sakes therefore concerned in them, there is so large an Account of their Commotions betwixt one another: as also to give some general Prospect of the Time till the prophesy comes down to Antiochus Epiphanes, who is more largely described:  
1. As a Minister of Divine Vengeance upon the Jews Transgression, and Transgressors come to the fall.  
2. As a savage Persecuter of the Church, and People of God, to be broken without Hand, that is, by an immediate Divine Vengeance, and therein a Type of Antichrist.  
Upon him therefore, as a Bridge, does the Divine prophesy pass first to the Roman Imperial Power; of which there had been a former Intimation under Antiochus the Great, whose Reproach( the Romans taking the Reproach offered to their Allies, as if to themselves) cast back upon him without their own Reproach, signifying their uncontrollable Victoriousness. But more expressly does it pass to the Romans by Antiochus Epiphanes in the Ships of Chittim, or the Romans coming against him, and causing him to desist from his enterprise against Egypt; and yet more expressly by the Description of a King that shall do after his Will; in which the Roman or 4th Monarchy is in brief comprehended, as if it had been more largely in Nebuchadnezzars Image, and Daniels Vision of the four Beasts in the first year of Belschazzar.  
Upon the principal Line then we have;  
1. The setting of the Babylonian Monarchy, just at the beginning of the Line, as was before described.  
2. The rising of the Persian Monarchy, and its continuance to the 70 Weeks and an Age or more after.  
3. Within the 70 Weeks, we have upon both the principal and collateral Line, the Persian Monarchy falling under the King of Graecia, and the grecian rising to its great height in Alexander, and after his Death divided to the four Winds.  
4. We have the Roman Monarchy declared to be risen in their Arbitrarious control of Antiochus the Great, and Antiochus Epiphanes his son. And so there remains the rising of the Kingdom of Christ in the dayes of the fourth Monarchy; for which this noblest of Lines is chiefly extended, as was before noted, to Messiah the Prince.  
In the mean time it is to be observed,  
The chief Eye of Daniels prophesy is upon the Roman Monarchy, as wherein the Kingdom of Christ was to rise.  
And in that, upon the little Horn with Eyes, and a mouth speaking great things; to whom it immediately passes from the King doing according to his Will, even to the Antichristian King, whom all the rest of that Description touches, and him only: and so goes along to his end, in the end of Dan. cap. 11th and 12th, as is after to be shown.  
And therefore the extraordinary notice taken of Antiochus Epiphanes is, because in his Action in the World; in his Time 2300 evenings mornings; in his Destruction; and even throughout every one of these; he is an extraordinary and express Type of Antichrist, as is further to be shown.  
3. We are thus come to the third Division, the one or last Week, before which, in the latter end of the 62 Weeks our Lord is born, and his private Life shadowed under a a Veil of secrecy. At the beginning of the last Week he is baptized, and begins the confirming the Covenant with many for one Week in his public Ministry. In the midst of it he causes Sacrifice to cease by the oblation of himself, and leaves the confirmation of the Covenant to go on by the Apostles: at the end of which the Jews are finally rejected to a Curse.  
On the third day after Death, our Lord rises again from the Dead, in the beginning of the Year also, and fixes the new Epoch of the Resurrection, the true Epoch of the whole Time of the Book of the Revelation, from which every particular Time is to be measured; so that though there is a half Week remaining, that runs under the time from this new Epoch, yet still the measure of Time is taken from the Epoch itself, that is, the measure of any Times in that Book is taken from thence.  
And though the calling of the Gentiles was not immediately after the the Resurrection of Christ, yet Christs riding on conquering and to conquer is to be dated from thence, because that of the Epoch of the Apocalyps and the Epoch also of Christs Commission to the Apostles, to go into all the World, and to preach the Gospel to every Creature: To teach all Nations, because all Power was given to him in Heaven, and in Earth.  
And though the Churches of Asia were not gathered at this Time, nor, as Epiphanius tells us, was Thyatyra at the very Time of giving the Revelation, founded, yet still they are visionally described, and the Time they denote is from the Resurrection of Christ; for that they are represented as in Being, when one at least was not in Being, is an Argument they are chiefly made use of, as prophetic Schemes.  
At this Time God set his King upon the Holy Hill of Zion, saying to him, Thou art my Son, This day have I begotten thee: Ask of me and I will give thee the Heathen for an Inheritance, and the uttermost parts of the Earth for a Possession. And because the Roman Empire did then in a manner embrace the World, and was that fourth Monarchy, in the days of which God would set up a Kingdom: There was a particular Aim of Christ, at being the King and Head of that Empire, as he did become at the Reign of Constantine: Of this as an Epoch there are these Assurances.  
1. St. Johns being in the Spirit on the Lords Day; that is, not only on the Christian Sabbath, though that be included, but the very day of the Resurrection is visionally recalled, and placed as the Epoch of the whole apocalyptic Time.  
For in that Book, a mystical, prophetic figurative Sense( which is the first Rule of interpreting the Revelation, I would give) is as the literal Sense to all other Scripture, and therefore to be preferred, when it can possibly be chosen. Now St. Johns being in the Spirit on the Lords Day, as it gives Honour to that Day, as a Christian Sabbath, and the first day of the Week is of no drift, or avail, as to the prophesy, though its certain that excellent moral sense of the Holiness of the Lords Day; Yet the primary and of greatest Force in such a prophetic Book is, that it fixes the Era, or Epoch of the whole, and so undoubtedly it does, as on the Day of the Resurrection of Christ.  
2. In the first presatory Vision to the Revelation; Christ, as eyeing this Epoch, styles himself the Faithful Witness, the first begotten from the Dead, and Prince of the Kings of the Earth. And whether his calling himself the faithful Witness at the same Time, may not have some Relation to the securing the Duration of his Kingdom from that Epoch, in Allusion to Psalm 87. As the Sun the Faithful Witness in Heaven does the whole course of Time, may be enquired.  
He charactarizes himself, I was dead and am alive, and live for Evermore.  
When in the second Visionall preface, he comes to receive the sealed Book, and to open it, it was in the truth of the Matter to receive the Kingdom, and Dominion foretold to him in Daniel, out of the Hand of him that sat on the Throne; In the midst of which, He stood as a Lamb newly slain, even just at his Resurrection, or Ascension, before sitting down; Then they brought him nigh to the Ancient of Days, and he asked of his Father, and he gave him, &c. As in the Psalm before; which may assure us, his very Resurrection is the very Epoch of the prophesy.  
Thus we have brought our principal Line from the Creation down to apocalyptic Time, and from Cyrus with its collataral Line, and both in Union one to another, so as to add strength to each.  
Now because what is done, is done chiefly for the settling true apocalyptic Time, it is necessary that we make Reflection upon what is past, that we may see what will from thence be contributed, to what is now to be under Consideration.  
1. Let us make due observations upon all the Line foregoing, and we shall find the joints of its Continuation remarqued by Rescues of the Church of God from some great Oppression of their Enemies general Defection from God, and his judgement upon it.  
It must needs then confirm us in the belief there is such a Line drawn out by God: if we can find at the end of it Characters of such Dignity and Glory, as are equivalent to the Care of God over it, from the very first to the last in these Regards. And it must increase the Confirmation very much, if we can observe all along such Images, and Types upon the Line, as that end hath in a portraiture, to the Life, and of full Dimensions upon itself: Let us then lay our Eye directly to the end of apocalyptic Time, and we there shall find the fall of Mystical Babylon, together with the Pagan Cities, and the Abolition of their apostasy from God, and Tyranny over his Church; And the coming down of the New Jerusalem, the highest Estate of the Holiness, and Happiness of Gods Servants below the supreme Heaven. Both at the end of this Line.  
And that we may know, 
Apoc. 16, 17. c. 21.6.  these two are the Butts, and utmost Pillars, as it were, of all prophesy, They are both of them engraven with 〈◇〉, It is done, It is done.  
Even as at the Lords-Death he Solemnly declared 〈◇〉, or It is finished, remonstrated his Death, and the Sacrifice of himself, as the end of all prophesy, and typical History, so far as concerned his Humiliation, and Redemption.  
So these two are the Ends of the same prophesy, and History, in what is collineated to his Exaltation, and Kingdom in this World; And each of them in their kinds worthy to be such Ends.  
And again, if we look back upon all parts of the Line, either in the several joints of the Principal, or the Collaterals, we shall find them full of Images, and Adumbrations similar to these Ends; especially the parts of the Principal are always so ennobled.  
And the Son of God, the Lamb continually present all along, and upon each part of this Line, and therefore is peculiarly styled in Relation to it, the Alpha, and Omega; the Beginning and the End; the First and the Last.  
The signatures of the Beginning of the Line at the Creation, coming out of the Darkness of nothing, and confusion, I have already observed.  
The Flood upon the Ungodly, and the World rising, as a new Heaven, and Earth out of it, represent these final new Heavens and new Earth,  
The Covenant of God to drown the World no more, Types the no Sea of that State.  
The second and third Chapters of Peter's second Epistle seem to make a compare, and I have before pointed to Esaia's 54.9.10. Apoc. 10.1. alluding to it.  
Egypts enslaving Israel rescued by successive Plagues, as so many Vials poured out on spiritual Egypt, and Pharaoh like the Beast cast into the Red-Sea, as into a Lake of Fire, under the Ministry of Moses and Aaron, two Witnesses, on whom the Spirit of Life from God entered, are too manifest to need any more then their mention: upon which followed the Tryumphal Song, and the Erection of the Tabernacle of Testimony.  
Solomons illustrious Jerusalem, and magnificent Temple, after the ignoble Times of the Judges, and the Israelites continually trodden under Foot of the Gentiles, are plain prefigurations of the new Jerusalem, and its richesse after so black a state.  
Ezekiels Visional Temple, and Jerusalem, and Cyrus, and the Kings of Persia restoring Jerusalem, and the Temple, are more then Types, as will appear.  
Our Lords Rejection by the Jews, his Death, Resurrection, and Ascension were prophetic of his long Humiliation in his Members, and his glorious Kingdom after.  
And what should I speak in the collaterals of Enochs Translation to Heaven.  
Of Sodom burnt, and Gods declaring it to Abraham, the grand Promissee of the new Jerusalem: and Lots Testimony against it in resemblance of spiritual Sodom, and the Witnesses lying dead in the Street.  
Of the slaughter at Megiddo of the Kings, and Deborahs Song of Victory.  
Of Elijah, and Elisha prophesying in that long Idolatry of Israel.  
Of Jehoshaphats Valley.  
To all which, and many more the Apocalyps hath such frequent Reference.  
By all which we may know, what renowned ends of prophesy these two are, and that in them the mystery of God declared to his Servants, the Prophets, is to be finished, in Symbolism with our Lords 〈◇〉.  
And this I think a valuable Reason; we may expect a principal Line in the Scripture, drawn out to these Ends, and Collaterals as parallel, as equal Lines are to equal.  
But yet further to confirm it, let us duly inquire the true sense of Apocalyps or Revelation; Why such a Title is given to a Book, we justly account so obscure.  
Far it is from the Sense of it, that the things contained in it are made plain, as other Scriptures, necessary to Salvation; that every diligent Mind, though but of ordinary Capacity, may understand; but it hath these two great Senses.  
1. That it is by Jesus Christ signified, or imprinted in such Types, and prophetic Schemes, as are much fuller and clearer, then those of the Old Testament, and worthy of the greater Light of the New.  
And such as in the State of the new Jerusalem shall render it the Contemplation, and Admiration of all the happy Servants of Christ, who shall then fully comprehend the wonderful Contrivance, and curious Artifice of it.  
And in the mean time, those whose Hearts God stirs up, and enables to search into it, may humbly derive Light from it, as far as they can, for the Instruction, and Consolation of the Church of God, though they take in but a little of it, and are often in mistakes.  
Even as the Book of Creation and Providence shall in Eternity be fully understood, and now we may endeavour to know all we can, however we fall short.  
But still as the Gospel in all the parts of it, is the last Revelation of God to Man, so is this Book of the last end of things, and so the Lines run into it certainly to the end.  
2. It is indeed the real sovereign conduct of things into their last Events, and Results by Jesus Christ, the Mediator, who therefore appeared in the middle of the Throne, and especially, it is the Production of those two great ends, so often aforenamed.  
Thus to show to his Servants things that must shortly come to pass, is to begin to derive them into effect, even as God is said to show Christ at last, that is to give him Glory and Power before all the World, and as Christ is revealed, when he indeed comes.  
The receiving the Book therefore out of the Right Hand of him that sat on the Throne, was the receiving a Kingdom, and Dominion never to be destroyed, extending to that glorious Kingdom of Christ.  
So it is the Revelation of Jesus Christ, which God gave to him, that is, Sovereign Rule of all to the end of the World.  
And none else could so much as look on the Book; that is, It was an incommunicable Authority given to Christ, and a Greatness above any mere Creature to sway such a Revelation, or Government intended by it.  
From both which it is evident, that in this Book are to be found Lines, running out of the prophesy of the Old Testament into it, and to the ends in it; and Lines in itself, with which those other unite at its Beginning, and Epoch; and so run together to the end and period of it, if not in express numeral Lines of Time, yet of History, Fact, and Event.  
Or if but partial Lines, they fall in at the just point with the same Lines, as given in the Apocalypse, and continue with them, as far as they go,  
And according to these, the supreme Power of Christ produces, gives Being and Event to all things, to the end,  
And proportionable to the Sense of Revelation, is that of Reading, and Hearing it, and the Blessedness pronounced upon them that red and Hear.  
For it is not the Intention of the Holy Spirit, to confine and restrain the Blessedness from very many, that both red and Hear it in the true Sense, though they never made an attempt to expound it, or receive Expositions of it; nay, it may be thought a presumptuous Attempt so to do: But it means,  
1. That the Lord Jesus does guide, and manuduct his Servants, that sincerely Love and Fear him, to Teach, Worship, Pray, and Practise, and also to Suffer according to the true Apostolical measures of that Book, though they dare not assume to understand it: so multitudes have red, and heard it, that never proceeded farther in it: And such wise shall shine as Stars in the Firmament, and be blessed in Reading, and Hearing.  
On the other side, many by contrary Action have added, and taken away, and so forfeited their part in the Blessings, and drawn upon themselves the Plagues of it, that never intermeddled any way with the Text,  
2. It is a figurative Expression of Christs Allotment to his Servants, and certainly leading them that look for it, into the Fruition and Happiness of the New Jerusalem, though we cannot yet apprehended the various Methods, and Degrees of his so doing: Thus, blessed is he that waiteth and cometh to the 1335 dayes, that is, to the enjoyment of that State, and to red, and hear by enjoying: on the other side without are Doggs, &c.  
3. This does not exclude the due recompenses of all humble, sincere, and holy Researches into this Book, to understand, or to make others understand it.  
Nor exempt them from its Anathema, who wilfully, and with violence endeavour to force it from its True sense, by wresting Interpretations: Hating that, they suspect its meaning, they deride all wise and prudent Attempts for the Explanation of it.  
This therefore being Prefac'd, we shall find apocalyptic Time ascertained to us three ways.  
1. By Characters of Time of its own, and which lie within itself, and that these should be concerted, none can deny.  
2. By the so often Commemorated principal Line of 2300 Evenings and Mornings, and allowing it to be such a Line, it must be necessary to seek Counsel and Aid of it.  
3. By a right we have of comparing these with Daniel's Times, seeing they point directly to the End: and that very End of Days, wherein Prophets, Apostles, and Martyrs, with all other the most Eminent Servants of God shall stand, all in their own Lot, as Daniel is assured as to his own.  
And in all of these kinds of Time, their Exact Agreement one within another, do assure they were all intendded as Lines of the same Calendar, either Principal or Collateral; seeing Numbers do not use fortuitously( throw them which way you will) to jump constantly into an exact Harmony one with another.  
Seeing then the Time, Times, and Half-Time in Daniel, or the 1260, into which it is varied in the same Daniel, with the Addition of first 30, viz. 1290, and then with the addition of 45, viz. 1335 Days, will be found most exactly to agree with apocalyptic Time in the principal Line, and in that History that stands also as a Collateral Line in the Apocalyps. And that it is the Incommunicable property of that Book to produce the Finishing of Wonders, and the Last End, it cannot be doubted they are the same with the 1260 Days In the Apocal. and in the 30 and 45 additionals, to run along with the History after, and so one and the same Time to the End.  
Even as it cannot be doubted, the Time, Times, Half-Time in Daniel are the same with the 1260 in Daniel, though joined with 30 more, then that the 1290 are the same 1290 in the 1335, though joined to 45 more; as they were, when by themselves.  
The Characters of apocalyptic Time within itself are,  
1. The prophetic Church-History, for so I will be bold to call it, extending itself from the apocalyptic Epoch; in Six Churches to New Jerusalem. The Seventh Church joins with a short Appendix, Apoc. 20. after the 1000 years to the Day of Judgement, of which the Apocal. does not so professedly treat, being the Doctrine of all Plain Scripture.  
The second Character of apocalyptic Time is of the seals and their History, beginning at the same Epoch with the Churches, but making only a Collateral Line to that general period aforenam'd, viz. the 1260.  
3. The third is of the Six Trumpets, a second part of the same Line, which is distinguished within itself, into the first 4 simplo or Plain Trumpets, and after them the 2 first Woe Trumpets, and the History of each.  
And with the six together concurs most evenly that Collateral Line of Time, viz. 1260 Days; called also Time, Times, Half a Time, and 3 Days and a Half, and 42 Months, all Styles of the same Time, and a History proper to them in each of those Styles.  
4. The fourth Character of apocalyptic Time is the seventh Trumpet.  
The Time of the sound of that is measured out by seven Voices, beginning as Thunder, and drawn out according to the utterances of the seven sealed Thunders.  
And by the Pouring out of 7 Vials, which touch the end itself.  
But this is not all we have to guide us in the settling apocalyptic Time.  
For, if we closely observe, we shall find, That Daniel's prophesy; so much of it as was closed, shut up, and sealed; and the Revelation contain the same things.  
The one in darker and more antic Figures;  
The other in newer, and, as it were, more modern Emblems:  
The one in fewer, and smaller;  
The other in more various and larger Sculptures:  
The one closed, shut, and sealed up to the End, as not yet in an order of coming to pass.  
The other( though, but gradually) unsealed, and opened; the Epoch of that end being come, and fixed, and things being on a Line, and in a Series of passing into Event; though that Line being long, and of many Years, the end was at first far off:  
As then, the Beginning of the Gospel of the Evangelist Mark, conjoyns itself with the end of the Prophet Malachi; Elijah in the one, being John the Baptist in the other.  
Even so does the Revelation concert itself with Daniels closed and sealed Book.  
And just at that very Crisis of Time, when the Revelation opens, there did Daniel first begin to seal; For Sealing and Revelation so strictly correlate one another.  
And that was even at Messiah, the Prince, and his Resurrection, the Epoch of the last Times, and of the Ends of the World.  
So much of the Descriptions of the Throne, and the Ancient of Dayes sitting upon it; of the Son of Man, his Glory, and Kingdom, as are given in the Apocalyptical Prefaces, so much was sealed up in Daniel.  
So much Time of the Empire, and of the Autocratorical Power of the Emperors, as remained just at Messiah, the Prince risen, so much was shut up, and sealed in Daniel.  
Even in every one of Daniels Visions, particularly that of Antiochus, his taking away the daily Sacrifice, the Type of the End, and therefore shut up; whatever was not fulfilled before the Resurrection, was sealed, and then opened in its Time, in the Revelation.  
And indeed from this very point of Time the Resurrection of our Lord; all Apocalyptical Time is created, and hath its original.  
For just then was the Kingdom under the whole Heaven due to the Great Son of Man, the King of Kings, and Lord of Lords, newly risen from the Dead:  
But he, according to his Fathers Counsel and Decree, gives with a most folemn Oath, 
Dan. 12.  Time, Times, Half a Time to the Kingdom of the Beast; and accepts instead of it a Spiritual, Evangelical Kingdom, and this apocalyptic and Providential Supremacy, until the Expiration of this Triple Time; 
Apoc. 10.  when he swears again, There shall be no more Time, or Delay, but his Kingdom shall come.  
Hence, even from this Delay, arises the Patience joined to the Kingdom of Jesus Christ. Apoc. 1.9.  
Now when this Time, Times, Half Time, were thus given to that earnest and early working Antichristian Kingdom, in which satan hath so great an Interest and Efficacy; It was necessary to embarr it, that it might not start out before its Time, and so seven seals foreclose it.  
These Seals are seven spaces of Time, granted to the Roman Empire, before which the Beast should not rise into the Power, nor Account of a Beast before God.  
Yet were even these spaces, speedily after the evangelic Kingdom of Christ begun in the World, granted to the mysterious working, or Conception of Antichrist in secret, as it were in the lowest Parts of the Earth.  
But because, as soon as ever the last half Time had in any Moments of it been enjoyed by the Beast, the Lord, even as he rose from the dead early in the Morning of the third Day, might have entred on his Kingdom, notwithstanding his Oath, and that his Servants earnestly hoped and desired, he would do so.  
He is pleased after some claims of his Right, and Promulgations of it by a Cry as the Roar of a lion, the lion of the Tribe of Judah, and seven Thunders attendantly uttering their voices; His Ministers declaring his Kingdom; He is pleased, I say, to seal down all again, and to make this Half Day, excepting that partial Reformation begun Anno 1517. a Time of Delay, and all things continuing as they were.  
Thus the words are again declared sealed in Daniel, 
Dan. 12.9. Apoc. 10.  and the Thunders utterances in the Apocal. and the Beast is like to have his Half Day, though in a more contracted Dominion, it being now near its End also.  
And whether some Provocation from the Reformed Churches concurred not herein, we may have Reason to suspect;  
But the seventh Trumpets sound is near, and then his Oath obliges him to hasten his Kingdom.  
First, by seven voices preparatory; of 30 D. space.  
Then by seven Vials consummative of the Mystery of God in the Fall of Babylon and the coming down of new Jerusalem at the end of the 45 D. added more.  
Hence therefore, and thus hath arisen the whole Danielian and apocalyptic Time:  
And the date of the 1335 Dayes, from the taking away the daily Sacrifice, as by Antiochus, 
Dan. 12.11.  can be no objection to him that considers Antiochus, and his taking away the Daily Sacrifice, or Service,( for that it may not be restrained to Sacrifice, the word continual is only used, without any word signifying Sacrifice, Oblation or Offering, as generally, if not always in other Scriptures.) This taking away, I say, was but Typical of the taking away the True, constant, public, divine Worwip by the 〈◇〉, the King, that does after his Will.  
For first Antiochus, as a wicked one, was conceived in secret Intelligences with wicked Men; Then grown into Power by smiting Egypt, he ravaged Jerusalem, from which Time his taking away the daily Sacrifice was dated; Then about two years after, he actually took it away; and set up the Abomination that, &c.  
Even thus, the Beast was first conceived in secret Treaties: then in Power, yet as an Infant King, but of much longer and so slower growth, then Antiochus. Then he openly commands one Pagano-Christian Idolatry, and so takes away the Daily Service or Worship.  
But from his being a King, though but in a Cradle, the daily Service is accounted taken away by Him, because much polluted then, and He was born the King of that Pollution.  
And from this taking away only, can a term worthy of that pronunciation be found; Blessed is he that waiteth, &c. or of Daniels standing in his Lot at the End of it. Dan. 12.  
We have then whole apocalyptic Time standing before us.  
In the Apocalypse itself.  
In Daniels Numbers.  
In our general principal Line.  
In human History, grown more certain, since our Lords Era undoubtedly by Divine Care; and exactly adjustable to Events, and Times, as made famous by Sacred Account; and that beyond the Force of Controversy.  
And by all Accounts both of Time, and History Sacred, we shall sinned apocalyptic Time is a Line of 1739 years, from our Lords Resurrection; of which have already run out with this year current 1651; and so rest 88.  
To which, that we may see how they have been expended according to Scripture prophesy, we shall now apply the Dates of Time, and Events of History foretold in Scripture, and verified by general Chronology and Story,  
If it may add any thing to our Understanding the order of the prophesy, and its Revelation, to consider the Book itself, its seals and opening; we may thus conceive it.  
Let us suppose a Book of single Leaves, written within, and on the back side, as comprising all the apocalyptic Visions.  
Then this Book rolled up in a Cylindrical Form, under seven labelns fastened with seven seals.  
Then suppose the first Seal opened, and the Label removed; according to the first draft upon the Roll, and under the first Label, John had the Vision of the first Rider, and so on to the seventh opened: each of the Sculptures being enlarged with Visions and voices, and illustrated, so as was necessary to John by the Lord himself.  
The seven seals being opened, the Book might be unroll'd, which could not be till the last opened.  
It being then unrolled, the six first Trumpets, and their Visa appeared on the back side of the Book.  
After the Vision of the sixth Trumpet, the Book, eased of the labelns and Seals, became a little Book, was opened, and visionally eaten, and according to it the Visions given in their Order; which order had, as we shall see, itis great signification; For in so curious and exact a draft of things, there is not the least Word, Repetition, Reference, nay, not so much as the Order of giving the Visions, without its great Importance, Design, and Highest Artifice.  
That the Beasts Kingdom, after it was unsealed into Event, was yet visionally placed within the Book, so as not to be given, till the Book was opened, and some time after, under the seventh Trumpet, is not without its Mystery( as is to be shown when we come to it) because in that Order was the prophesy received and believed.  
There is yet one thing more to be added, to clear our following Application of History and Events to their just Time, and that especially in Relation to the Church-History, and of very great moment it is to it, as we shall see.  
And that is to concert a true Sense to the four living Creatures, inconveniently renderd four Beasts, because of the branded apocalyptic Beast, differing as much from these, as 〈◇〉 from 〈◇〉, but because the Translation hath prevailed, we may promiscuously use either.  
They are a Representation of the Apostles, the great Ministry of the New Testament, posted at the four Angles of the Throne, as an universal Ministry, diffusing the Gospel into all Parts of the World: even as the pure Israelitish Ministry is Typed by the twenty sour Elders, or Heads of Davids Courses of Priests.  
This appears in the living Creatures being employed in all the Services of the New Testament-Time; as in these first seals; saying, Come and see; while in that Time the Gospel was spread all over the Empire.  
And the twenty four Elders are used in explaining the Prophecies of the old Testament, as an Elder informed John of the lion of the Tribe of Judah prevailing to open the Seals, and of the Glories of Christian Martyrs after Sufferings, even one representing the Beloved Man Daniel, who had prophesied of both before, informed John the Beloved Disciple.  
Now of how great moment, the right apprehending the four living Creatures, and twenty four Elders is to the Church-History, I will very briefly present in these Particulars.  
1. They are placed about the Throne, that their Service sometimes, sometimes their Approbative Audience may be Testimonies of the Churches Purity, as Universal, and catholic, or in that particular matter, they are conversant about; And their Retirement, and non-Appearance may be an Indication of its Impurity, as in that consideration of catholic and Universal: And the appearance and Service of the twenty four Elders alone, without any of the four Beasts, is a more lively Emblem of the Church of the New Testament, not being universally pure, though it was in part; 
Apoc. 11.16.  seeing in a Song of Praise one alone could not with the Decency of the Type, appear without the Rest; 
Apoc. 15.7.  while within the same confines of Time one of the four Beasts delivers the Vials.  
2. The order of their Service is first of the four Beasts, and then of the twenty four Elders, till just upon the new Jerusalem; then that order is inverted, 
Apoc. 5.9.  and the twenty four Elders begin first; 
Apoc. 19.4.  And this undoubtedly indicates first the Jews Rejection in their Body, and then their Reception at last into their Primogeniture, as one Body with the Gentiles.  
And this I conceive will much illustrate the History of the seven Churches, which is so inlaid with the History of the whole apocalyptic Time; that though it cannot be understood alone, yet it cannot be separated without Violence, and Deformity to all Parts; but compared, is a great assurance of Time, and History.  
How natural, even Native a soil of prophetic Schemes relating to the Churches Purity, Apostasy, Recovery, are Churches themselves: so that if any thing in the whole prophesy pertains to the Church, sure this most of all.  
Nor does it appear condecent to so August a prophesy, that seven of the obscurest Christian Churches, and none of the longest survivors, and one at the time of their being written to, not as yet existing, should receive the Honour singled from all the rest, of the Supreme Apocalyptes walking in the midst of them, as seven golden Candlesticks, and holding their Angels particularly as Stars in his Right Hand, and directing so majestic a Book by Name to them only.  
Their Names( for Names make every where a great part of prophetic Scripture) besides what other circumstances we know not, undoubtedly made them fit to sustain prophetic Schemes above others.  
Sure if Rome had not been too much a Subject, to be made use of only, as a Scheme; or Schemes not at all intended, It might have looked to have been preferred, and would, if possible, have made advantage of it.  
And though indeed the True Church, as catholic, be but one, yet as it is always in the New Testament diversisied by Places, so may it well, yea, and must be, as we see here it is, diversified by Times, and its various states; if there was first an Apostolical Purity, then a Gradual Apostasy, then a Recovery, and that in parts, not all of a Degree, and Elevation in Reformation.  
And if there were any virtues, or Errors of any of these Churches, that gave them a greater meetness for these Epistles, as I do not know any reason to suppose, besides what was common to all the Churches; I should only from thence esteem them fitter to bear the prophesy laid upon them.  
Let us then, having thus premised, take a view of apocalyptic Time, and History, in Concert with the prophesy of Daniel, as it hath been set before us.  
And first of the Space of the seals before the Beasts Time, Times, and a Half, which by the Principal Line, by the Private Mark of Time in the midst of the seals, by the best Evidence of General History, we affirm to be 404 years to greatest Exactness granted to the roman Imperial Power, first Heathen, then Christian, before Bestian; as the upper side of the Prince that does after his Will in Daniel.  
The first Space of it is most justly peculiar to the Spiritual Kingdom of Messiah, the Prince, purely and perfectly Divine, and Apostolical, and like itself.  
Jews and Gentiles are summoned by the first Living Creature, speaking in the deep note of Thunder; Come, and See.  
It was with our Lords Half-week of Confirming the Covenant, near 40 years; a Time of Calling to Repentance; but from the Resurrection to Vespasian about years 36.  
Christ went out on his White Horse, with his Bow, making an offer first to the Jews, but to found a Kingdom among all Nations, and his Bow return'd not empty.  
The Woman, the Church was now clothed with the Sun, 
Apoc. 12.1.  crwoned with twelve Stars, and the Moon, that after had the Ascendent in the 42 Months, under her Feet.  
The Church of Ephesus was the Type of this apostolic Church, while she tried those that said they were Apostles, 
Apoc. 2.1.  and were not, and found them liars.  
This trial is by the Scriptures, into which the Apostles consigned all truly Apostolical, without which, Antiquity is but like Nicodemus his Mothers Womb; and returning into it the second Time, to be born in order to Regeneration, or Reformation, would be to come out again with the same Corruption in the Seed. For out of many Innocencies, and good meanings of Antiquity, all the Churches defilements sprung up.  
When this Seal had been opened betwixt 20 and 30 years, the Beasts Kingdom begun to look out; satan, the Old Serpent, Deceiver of the Nations into Idolatry and Superstition, early attempted Christianity this way, 
2. Thes. 2.70.  in Worshipping Angels, and other Ordinances of Men, and the mystery of Iniquity begun to work.  
There were many other Heresies in the Church in all Times, but which ought to be, and were convinced; but this is the great subject of prophesy: the farewell of the Epistle of the Apostle, and great Prophet of the New Testament, after the declaration of the one God, and the one Mediator, was, Little Children, keep yourselves from Idols. Amen. 
1. Jo. 5.21.   
The second Seal is a space designed to Jewish Desolations, foretold by Daniel and Messiah, and so certainly described in this prophesy.  
A true, though not so high an apostolic Ministry, calls to behold the Vengeance, as an Evidence of the Truth of Christianity; which also approves itself by Doctrine, holy Life and Sufferings throughout all the seals, till Smyrna, in the true Members of the Church of Ephesus, continuing till then.  
And yet the Mystery of Iniquity by necessary Supposition works on; which not being espied, and remonstrated to, and separated from, as is represented in Smyrna, trying those that said, they were Jews, &c. the whole Church is charged and censured: as innocently paying some Devotions, that after became soul Corruptions:  
The opening of this Seal especially removed the Jewish Pretensions of being the supreme Church of God, from standing in the way of the Beast.  
It had its Operation from Vespasian, Titus first appearing on the read Horse of War, and Blood, to Hadrian's last, and most fatal. Conflicts with the Jews, when the Great Sword recolled so fiercely on the Empire itself, and it cost his Army so dear, that he omitted that usual Salute in the Imperial Letter, Ego quidem & exercitus Valemus; it lasted till Hadrian's Death, years 68.  
The space of the third Seal is granted to the human and virtuous Government of the Antonines at the beginning, and the most Recordedly just Reign of Alexander Severus, Son of Mammaea at the end of it.  
He is the solemn Rider of the Black Horse, with a pair of balances in his Hand, and the so cautions and exact Adjuster of prices, who is so famous for carrying always with him, and in open view, that so Righteous Beam, our Saviour gave the World; What ye would have Men do to you, do you also to them and no other.  
The time of this Seal was most notable for those excellent Apologyes of Christianity, by Justin Martyr, at the Beginning; Tertullian's and Origen's at the end of it.  
The Third living Creature, the still Apostolical Ministry, says, Come and see. Behold Christianity offering itself to the seals before the wifest and justest of the Emperours, Prophets of your own.  
And Alexander gave judgement for it, by the very light of Nature, for without being so much as almost a Christian, he would have built a Temple in Honour of Christ.  
This was a grand experiment of Divine Patience leading a Pagan Empire to Repentance: For at his Death Vengeance pursued it, till it became Christian in Constantine.  
But further, by an admirable Artifice of the Divine prophesy, here is, though very covertly placed the Boundary of the Half Time of the Seals.  
1. Of Gods long suffering to the Empire, before the Trumpets sounded its ruin.  
2. Concurrently of the Churches Purity, before the Beasts rising, as will thus appear.  
1. It is evident to any Considerer, these 7 seals are seven Spaces of the Time of the roman Empire, after the Resurrection.  
2. There is besides the usual Voice, Come and see, an extraordinary note of Attention, not by, but to, 
Apoc. 6.6.  or in the midst of the four living Creatures, a Measure of Wheat, &c. to move extraordinary inquiry after the meaning.  
3. By Inquiry into History, it fits none as Alexander, Severus, so just a Prince.  
4. By Inquiry into the Time, He died 202 years after our Lords Resurrection, in the beginning of the year, to correspond it: which doubled reaches to the Empire, torn on all sides by the Barbarians, and the 10 Kings rising; besides other concurrent marks of the Beasts rising.  
5. By compare upon our principal Line, 404 years neither more nor less from the Resurrection, are necessary to adjust the 2300 Evenings Mornings, to the last of Daniels 1335 Dayes, what then can we conclude, but the balances divide the Time, as it were by exact weight, one half against the other; and so, precisely define the Time of the Seals, the exact Time of the Beasts rising, and so of his end, no where else so defined in Scripture: which hath obliged this longer stay upon it.  
6. The Mystery of Iniquity was still promoting itself: and made that notable appearance towards the end of this Seal in Victor Bishop of Rome, his affencted Domination, and Superstition concerning the nice Time of Easters Celebration: but being generally censured, and condemned the Church continued still Apostolical, although it is to be feared Ephesus was now, if not before in its declining state.  
The whole time of this Seal was about 98 years.  
The space of the fourth Seal is seized by divine Vengeance, beginning on the Empire, as Heathen, in the four Judgments: the Beasts of the Earth: 
Ezek. 14.21.  The tyrannical Emperours, and their bloddy Assassinates; Sword, Pestilence, and Famine.  
The Emperours were so short lived, that by an elegant Emblem, not an Emperour, but Death is the Rider of the Pale Horse.  
And the Mortality so great, that Hades, Hell, or the Grave, are the only ensigns.  
The fourth living Creature says, Come, behold the Desolations wrought by God for the space of 67 years on an Empire impersuasible by all the Methods of Grace.  
This Seal opened to the Beasts Kingdom, as the uneasiness and continual slitting of the Imperial Power from one to another, was a symptom of its approaching end, as Heathenish; which was the principal let of the Man of Sin, as the Apostle  told the Thessalonians in private, though not so fit for an Epistle.  
In the Time of this Seal, Ephesus had left its first Love; for the Apostolical Ministry by divine Forecast ceases from any farther Service, till the Vials on the Beasts Kingdom.  
But Indulgences having not the least show in Antiquity, to show how distinct the prophesy is, it returns back to say, Ephesus ' in its worst Time, hated the Deeds of the Nicolatians, which after became the Doctrine of Indulgences.  
Ephesus, its Candlestick is removed out of its Place, there being no longer any the Church bearing the Type of the pure, and visible universal Apostolical Church; but Smyrna rises by the next Seal with a Synagogue of satan, near the appearance of a Church, to mask, and ready to over-shade it.  
From about the Time of the mystery of Iniquity working, or 25 years after the Resurrection; 
Dan. 11.36.  The King that does after his Will in the Heathen Emperours had been speaking marvelous Things against the God of Gods, by Persecution of Christians down to this Time; and, as a read Dragon, had elpecially carried Blasphemy, Idolatry, and Blood upon his Head, with whom the Beast unites after, so as to become One with him, though distinct also from him.  
The fifth Seal and its space are allotted to ten prophetical Dayes, or Years of extreme Persecution, and Sufferings of the Christian Church under Dioclesian.  
This was the sink of Time, into which all the Christian Blood flowed, that had been  shed by Paganism, and was required of it in this Generation.  
The Woman was at this Time in Pain, and cried out to be delivered, while the Dragon waited to devour the Birth.  
Smyrna was now risen, as appears by the ten Daies Persecution, and being separated from the Synagogne of satan, is honoured exceedingly by God, even above Ephesus, that was the Type of the apostolic Church in its first State. But the Mystery of Iniquity fermenting, and not understood, nor counterwrought, as it ought to have been, Ephesus is in the Type severely rebuked, and Smyrna commended only: Ephesus loses the Birth-right, not excelling to the last: and Smyrna, though sorely grieved by Archers, hath, the Crown of Life, and Philadelphia after the Kingdom.  
This time was reserved by Christ from the Beast, by sufferings in his Members, being so pleased to enter into the Glory, of becoming by the profession of him, and his Religion, the Prince of the Empire.  
But it opened a large Avenue to the Beasts Kingdom, seeing in nothing had it a greater advantage, then it took from the Martyrs Sufferings: This was the Foundation of his Idolatrous and Bloody Sovereignty: The Honour of Martyrs, their Temples, Memories and Festivals: Hence sprung their Altars, the eating the Sacrifices of the dead, and Things sacrificed to Idols, in the first appearance of the Beast like himself.  
It is therefore said to the Souls under the Altar, they should rest, till their number was silled up by their Brethren, and fellow Servants, that should in the Beast Reign be killed, as they were for flying from Idolatry.  
Here is therefore at the opening of this Seal no voice of the apostolic Ministry, saying, Come and see, though otherwise so glorious to Christianity.  
The sixth Seal, and its Time, is given to the Typical Day of judgement upon Heathenism, its Gods, Temples, Princes, and People, great and small.  
Thus it became the Son of God,( his Church yet so far pure) to Judge this World and the Prince of it.  
Jesus Christ proclaimed thus in the Empire, King of Kings, & Lord of Lords, was the manly Birth, caught up to the Throne of God, from which he could never be since brought down: The attempt of Julian being both short lived and feeble.  
Now was the Dragon cast down to the Earth, and the Accuser of Christianity, as the disturbance of the World, and Government, thrown out of Heaven, or the Imperial Throne.  
There was a Voice in Heaven loudly saying, now is come Salvation, 
Apoc. 12.10.  &c. but the Church is so far declined, that the four living Creatures and the 24 Elders appear not.  
Smyrna now receives a Transitory, and emblematical Crown of Life, but no more for 82 years.  
For as this Seal forepriz'd from the Beast this due Glory to Christ; so it opened a Gate to his coming by the Abundance of the Gentiles uncircumcised in Heart and Flesh, and their Heathen Rites, laying the Carcases of those they esteemed Heroes in the High places, as they after did the Martyrs, crowding into the Courts of God, as will be seen under the next Seal.  
The Servants of God are therefore sealed in the very beginning of Danger( for the Veils sake) as by the Trumpets, but indeed from that of the Beasts concurrence with them; sealed to ●od, that is, secured, but concealed, and hidden from the World; who would not believe them the Servants of God, being Witnesses in Sack-Cloth, to be slain by the Beast, and to make up the number of the innumerable Companies of Palm-hearers, with other Prophets, Apostles, Martyrs, and Consessors at the New Jerusalem, crwoned indeed with Smyrna's Crown of Life, that sadeth not away, at the Vision whereof the 4 Beasts and 24 Elders appear as Auditors of the Tryumphal Song; and congratulate with it.  
The Woman at the same time in plain prospect is flying into the Wilderness.  
The last Seal, and its space, is reserved for the rallying of Heathenism, and its Force, that it may be finally destroyed by Theodosius the Great, in the overthrow of Eugenius and Argobastes, and the Paganish Force under them.  
This, the Church continuing in Gods gracious Acceptance the yet pure Church of Smyrna, though with a Synagogue of satan over-louring it, was obtained by the Prayers of Saints, and of Theodorus in the midst of the battle, mingled with much Incense, to show the Divine Acceptance, and in the Smoke of which they ascended before God, and had most merciful Audience of him.  
The People at this time were waiting with Silence in the outer Court, at the time of Incense, according to custom, as appears, luke. 1.10. This shows the outer Court within Measure yet not trodden under Foot by the Gentiles, but pure.  
The Coals from the Altar thrown upon the Earth, proouced voices, Thunderings, Lightnings, and Earthquakes, the constant signification of the Gospels prevalency in this Book, as now the second Time over Heathenism.  
This pertain'd at least,( if not the principal) to that War in Heaven when Michael, and his Angels, and the Dragon and his Angels fought, but prevailed not, nor was their Place found any more in Heaven after this Time; here therefore the Doxology was completed.  
This Time was also most justly due to the Lord of all.  
But now were all the Seals opened, that em●●rred the Beasts Kingdom.  
The Angels had therefore in the beginning of this Seal the Trumpets given them, at the sound of which the Beast was to be born King of the Antichristian Kingdom: this was the first step.  
Then they prepared themselves to sound a second step; but they did not actually sound till 43 years from this Seal beginning.  
The great service the opening this Seal, and the operation of it all along, performed to the Beasts Kingdom, was;  
1. That the Emperours from the Time, they became Christian, were a disguise to the Beasts receiving the Seat, Authority, and Power of the Dragon, which had it been openly observed and understood, must have been affrightful to Christians, and so have hindered the rising of it.  
The Donation of his Power from the Christian Emperours was the plausible cover of this; first exalting him to an Arch-Bishop, then to a patriarch, then to an Universal Bishop, and Head of the whole Church, while indeed his true Power was derived to him another way, as will be seen in the third particular.  
2. The coming in of the Amplitude of the Empire to the Profession of Christianity, was necessary to the Grandieur and splendour of his after Sovereignty.  
3. Which was the most essential, the Christian Earthly Church, which was now becoming the greatest part, and was sunk deep into the Veneration of Saints and Martyrs, were prepared on one side; and the new Imperial Converts coming reeking out of the Temples and Idolatrous Worship of the Heathens, were on the other side fit to receive the new Form of their old Idolatry, as it was now prepared by this Pseudo Christianity.  
Thus the Dragon being wholly disinteressed,( that is, the Rule of satan in Heathen Idolatry being at an end) the Serpent by this Juggle and Cheat upon the World gives his Throne, Power, and great Authority to the Beast.  
And in this manner the Dragon and the Beast are worshipped together; The Dragon, 
Apoc. 13.4.  that gave his Authority to the Beast. The Beast, that received it, and became so great by it; that they said; who is like the Beast, that hath so compounded Pagan and Christian Idolatry together, as to please both parts? Who then can make War with him, or resist him, that is thus strengthened with this double Idolatrous Interest?  
Thus the Head of the Dragon, that had the wound first by Constantine's, then by Theodosius his Sword; was healed.  
And thus by the end of the space of this Seal, the Kingdom of the yet Youngling Beast was prepared.  
Just about the end of it, the Woman was sped into the Wilderness by the two, 
Apoc. 12.14.  the Eastern and Western Wings of the great Imperial Eagle, grown both so foully Idolatrous, that the true Church was out of slight.  
At the same time, the Dragon cast the Flood of the Paganish Barbarians, as it were out of his Mouth, to have swallowed up the true Church.  
But the earthly Church, 
Apoc. 12.15.  only at this time visible in the outward Pomps of Religion, and the splendour of this World, was forced to receive the Flood, for such a State suffers most by such Inundations.  
Yet it was not long, ere it drunk up the Flood by proselyting those Barbarians to its Pseudo Christianity, 
Apoc. 17.12, 13.  when the ten Kings gave their Strength, and Power, and Kingdom to the Beast with one Consent.  
And thus we are come to the Beasts 42 Months, all alike under the Governess of the Night; common to him with the Gentiles and their Idolatry defiling the outward Court, and treading the Holy City under Feet.  
To the Witnesses in Sack-cloth, and the Woman in the Wilderness, their 1260 dayes are alike too, under the Guidance of the Light, and the Day; as also the Witnesses three Dayes and a Half, 
Apoc. 11.2.3. &c.  for their continual succession, and relief one of another; these slain, others rising; as if none had had their turn longer, then three Dayes and a Half.  
And at the same time we are come to the Beasts Time, Times, and Half a Time, that is to the Distinctions observable in his 42 Months.  
And to the Woman in the Wilderness, Her Time, Times, and Half a Time, connoting the Distinctions in her 1260 Dayes.  
By which Computation of her Time, Times, Half a Time, we know they are interlocked with the same of the Beast, and that it is the Beast, that persecutes the Woman by Deputation from the Dragon, and not the Dragon, but at the very first by this Deputation, that is, the Serpent or satan not in the Heathenish, but Christian-Idolatrous Power into which the Heathenish was translated.  
And by the Compellation of her 1260 Dayes, we know they are interlocked with the Witnesses 1260 Dayes, and that the Woman and the Witnesses her Seed, that keep the commands of God, and have the Testimony of Jesus, are virtually the same; for while she under the Notion of a Church, is hide from the Serpent in the Wilderness, both concealed and secured, she is yet visible, and to be found in her Seed. So that the Dragon, that makes War with her Seed, does it by the Beast, that made War with the Witnesses, as before explained.  
And thus we are ascertained both in History, and Time.  
And that we have no mention of years, is both to comport with the secrecy of the prophesy, and to avoid any controversy concerning years, General and Solar being only to be understood.  
We are then come to the first Time of the Beast, under the Distinction of a Time.  
And from the first moment of it, 
Apoc. 17.10, 11.  the daily Sacrifice is to be dated, taken away: so that here begins Daniels 1335 Dayes, in the 405th year after the Resurrection, the beginning of it; the 438 of vulgar account.  
And from the very first moment, he is in sacred Chronicle the eighth King, and the seventh Head, whose Name or Title is, was, is not, yet is, for he was not in the Christian Emperours but is in the Popish, and yet not the same, but an Image only of that Idolatrous Power, being Pagano Christian, as Dr. Moore fully hath declared; for the seventh King is another, even the Christian Emperours; who were not come at the Epoch of the Revelation, but when they came, were but to continue a short Space, and so we find.  
This Idolatrous Head therefore, though in order the eighth King, is of the seven Heads of Blasphemy. And in Daniel is esteemed one King, and indeed principally intended, by that one King; that does according to his Will, and speaks marvelous things against the God of Gods.  
Even as he is the Little Horn, that had Eyes as the Eyes of a Man, and a Mouth speaking great things, and he opens his Mouth in Blasphemy against the God of Heaven.  
Just thus he is described in the Revelation by his Eyes as a Prophet or Seer, for so the two horns of a Lamb, entitle him: by his Mouth speaking great things and blasphemies, by opening his Mouth in Blasphemies against God, and his Tabernacle, and them that dwell therein: even Idolatrous Blasphemies. By wearing out the Saints, and warring against them: and continuing Time, Times, and half a Time, or 42 Months; so he spake and did as a Dragon.  
And as an eighth King, he is described by the Feet and Toes of day, that fignifie a Kingdom, not strong, or warlike, even as the Horns of a Lamb, an unwarlike Creature import him.  
An Idolatrous Power, that is but an Image of a Power, but as it is inhabited, acted by a False Prophet, as the Daemon of it, who by Lying Wonders after the Efficacies of satan procurates the Power to it: Honouring a God his Fathers knew not: viz. Our Lord, unknown to Heathen Emperours, honouring Saints and Angels as the great Tutelars, or Defenders, bringing in the Doctrine of Daemons, not regarding the love of Women, forbidding to mary.  
All these are his lively Characters.  
But no Description so definitive, as that which sets him out, making an Image to speak, and to cause, that all that will not worship the Image, should be killed; And that none shall buy or sell, that will not receive a mark suitable to that Idolatrous Negotiation, and then giving a Character of the Time, wherein he should arrive to, and obtain this pitch; and that is the number 666, is so assuring that nothing can excel it.  
For beginning at the Epoch of the Apocal. so often said to be our Lords Resurrection, and so descending to the year 666 from it, it carries us upon the year 700 or very near it; and being easily conveyed from thence to the Famous History of the Iconoclastick Emperours, beginning in lo Conon Isaurus, and the Excommunication of him for denying the Worship of Images; and so on in his Successors, we have such a fulfilling of that latter part of Apoc. 13. that none that compare it can but say, certainly it was then fulfilled, and was rather a History then a prophesy.  
Again, 
An. D. 72.  let us measure from that year in which that so famous History began the vulgar, Anno Dom, 725, 666 backward, and we may be sure then the Conception of the Beast was about 26 years from the Resurrection, then the Mystery of Iniquity begun to Work, then was the Departure from the apostolic 12 rising to an opposite number, to the 144, according to Mr. ●otters most ingenious Discourse; so that both by the Time, and its History, and the Intimate Sense of that number, a Deviation from the true Apostolism and pure Israelitism, we are most certain who this Beast is, what is his Bestianism, when he was grown up from his Conception; from his Birth also by consequence, to be that Beast; His first Time then was exhausted in the utter debasement to the very Ground of Imperial Rome, in the seventh King; that this eighth King, and seventh Head might rise, and grow up to the height of a King, as he did, in deposing Childerick, and exalting pippin to be King of France; and to the strength of an Idolatrous Beast, as he did in the Excommunication of lo Conon, and his Son Constant. ●opronymus, and all this within his first Time.  
Now were the Witnesses in Sack-cloth, the Woman in the Wilderness; The Synagogue of satan was become a Throne of satan, and so overtopped Pergamus, as it signifies the true Church, that there was nothing to be seen, but that lofty Idolatrous Pergamus or Rome; only to God, who saw the true Church under that Name, and most evidently pronounces the Censure and Doom upon the false Church, guilty of Balamitism, and Nicolaitanism by the true Church, carrying its name, which, who ever considers, will find a most plain Church History;  
The two Times are much alike throughout, for though towards the end of the third Time, before the Half Time, there were some risings of the Church of Thyatira in Wicklife, John Huss, Jerome of Prague, the Bohemians, Forerunners, yet they made no visible Change.  
The eighth King then, in these two Times raises the grandeur of Rome, by creating Charles the Great, August Emperour, although he, and his Successors in the Name, are but one of the ten Kings in sacred Style.  
And above these he exalts himself, as above every God in Daniel, and above all that is called God in the Apostles Language: as was most evident in the History of the Emperours in the tenth and eleventh Centuries.  
He proceeds in his Idolatry, as is manifest by the Iconoclastick History, continuing on the first of the two Times, till the opposites of the Idolatry, first by conciliary Power, and after by the Imperial Power, were quiter overcome, that they never had any of the Freedom of Life, that did not receive the Mark or Name, or number of the Name, that Counter-Apostolick apostolic Doctrine, that so signalized the Year 666, from the working of the Mystery of Iniquity.  
The Witnesses are all these two Times in a continual Succession, under the War, Victory, and Slaughter of the Beast; Their Testimony being had in Detestation, and anathematized as heresy. But their word's of so great Account with God, that they bring down Fire from Heaven, and smite the Earth with Plagues, the Indignation of God being justly kindled at so great an abuse of his Truth in their mouths; and they shut Heaven, that it reins not; There is no due of Heavenly Doctrine, but what came down in their Ministry; an eminent Character of that Time, so notorious for Barbarity and Ignorance in all true knowledge, but especially Sacred. Pergamus and Thyatyra, from whence these two Witnesses rise, are the two Candlesticks standing successively before the God of the whole Earth, the only Churches. Besides the invalidating their Testimony, they are in plain sense destroyed, and slain by the Beasts Cruelty, in the collective name of Antipas; not only in single Persons, but whole Companies; the Waldenses and Albingenses.  
Balaam, agreeable to the Beast with two Horns, as a Lamb, brings in the Fornication of committing Idolatry with Saints, and their Images, by the degrees of keeping Festival dayes in remembrance of them, which were made the Snare.  
The Doctrine of Indulgences, and freedoms to sin, veiled under this Nicolaitanism of the first Times, succeeded in its season, and was annexed to the fore-going Idolatry, as the great Encouragement to it. public Worship was so polluted, that the true Church retires to Hidden Manna, wilderness fare, the Service of God, and Celebration of the Lord's Supper in secret; which e're the end of the first of the Two Times was most infamously defiled with the Idolatry of the Mass. The Oracles of God, or the Urim and Thummim of Scripture, and the gracious Absolutions and Consolations of the Gospel, were as a white ston, with a new Name written in it, that none knew, but they who received it, Scriptures being hidden from almost all by one means or other. The Servants of God served him within the measured Temple, and at the Altar, by their Doctrine, worship, Prayers, and sufferings.  
Yet the True Church carries the Charge of having them that hold the Doctrine of Balaam and the Nicolaitans, and the names of Pergamus and Thyatyra as the true Church, 
Hose. 1.  the Prophets Visional Children, for Idolatrous Israel's sake, did of Lo Ruhamah and Lo Ammi. The True Church did indeed disown All, but because of its being so deeply hidden under the False Church, it supports the Doom but so, that it is made to slide off it. For those great and complicated Evils of Balaam's Doctrine, and the Nicolaitans, are but a Few, and small things, as against the true Church, that abhorred them all, though most prodigious in the Apostatick Church, the Censure therefore does not make so deep a Dint as on Ephesus, when Christ says to that, 〈◇〉, I have against thee.  
And while it is to convey the command of Repentance to that apostolic Church, yet the threatening slips off from the true Church, I will fight not against thee, but them, with the Sword of my Mouth, even as Antipas was slain, not by you, but among you.  
There is no Promise made to them recorded in the state of the New Jerusalem, as to all the other six Churches, to show in a Type how low this Church was from all sight of Redemption.  
And all these things considered, as they stand in the Epistle to the Church of Pergamus, and duly laid together, amount to a very considerable Church-History of that Time.  
Concurrent with this Time according to Daniel, together with Christ Jesus, the God strange to the Roman Empire, the Beast honours, as so many Fortresses of cities, and countries, the presidentiary Saints and Angels, to whom the Land is divided for gain; being constituted over several quarters to receive Devotions and Offerings, with which, what can be more agreeable, then the practise of these two Times.  
But is the most high asleep at this Season, and did he forsake the Christian World?  
No, the two first woe Trumpets sound, thence argued to sound against the Beast, because they are of a kind with the third woe Trumpet; which, we are sure, sounded his Destruction; God alarmed the World with these.  
For against the time, the Beast would be a grown Beast, the Mahometan Superstition glorying in the Worship of one God, without Images;( in all things else portentously senseless) rises to be a scoff upon Pseudo Christianity, and a scourge to it.  
First, in the Saracens, the King of the South pushing at the Beast; then in the Turks, that King of the North, coming with Chariots and Horses as a Whirl-wind against him: and so Victorious, that few escaped him, particularly Jerusalem, and its countries were swallowed up by him.  
Each of which, with their poisonous Syrma of false Religion, have such accurate, and yet more florid Descriptions, Apoc. 9. that I shall only leave the Ingenious Reader to observe them.  
The first are warned to hurt none, but those that had not the Seal of God in their Fore-heads, to show, they are raised up against the Idolatrous Church.  
The Second are noted to come at the Voice from the four Horns of the golden Altar, the Servants of Jesus persecuted by the Beast, as the Christians were before by the Heathen, who therefore gathered to the Altar of Incense by their Prayers, and cried aloud for Vengeance, and in this, as one instance, is the fire proceeding out of their Mouths, and the smiting the Earth with Plagues.  
The end, or towards the end of this Time, is remarqued with the ruin of the grecian Empire, and Constantinople, the Imperial City, becoming the Ottoman Port.  
And after it to the end of the two Times waits the divine Observation, and Expectation of the Repentance of the Apostatick Church, and Idolatrous Western Empire, and they repented not. The Wicked will do wickedly, and will not understand.  
The last Scene of the Bestian Time, is his Half Time: of which I have already given so full an Account, the less is now necessary.  
The first rising of the Witnesses in Luther, and those that followed him, is so exact on the very Morning of the Half Time, 1517, as it were on purpose, to justify the Account of Time hitherto.  
There are great Commotions hereupon in the Bestian Kingdom, a considerable part like the tenth part of the City falls, as it were in an Earthquake, 
Apoc. 11.13.  and something like the Voices, and the pouring out of the Vials ensues, but not as they shall be at the end.  
And this, as I said before, arose from the Roaring of the lion, and the seven Thunders, but on the sudden, the cry of the Lion ceased, and the Thunders were sealed up.  
The Book was open a while in the Hand of the Angel, but it was presently eaten, and hide as it were in the Bowels of some few Interpreters, who might have a present pleasure in the Interpretation, sweet to the Taste, but it was bitter within them, both for the Difficulties, wherein the Interpretation was entangled, and the very unkind Acceptance, their Interpretations met with from others. Daniels Cogitations troubled him, and he  told the Vision to no man.  
And the only Vision given before the seventh Trumpets sound, is of the Temple, and Altar measured, and the outer Court left out, and the Witnesses slain, that is, especially their Testimony discredited, and anathematized as false Testimony, heresy, and Blasphemy.  
And this is therefore given before the seventh Trumpet, because the Apostasy of the Christian Church, and the truth of God, with those that testified against that Apostasy, their just Cause, as of the Servants of God, and their Sufferings in that Cause, as Martyrs, hath been, and must needs be generally believed in the reformed Churches, to justify their Separation from Rome, and yet, even that will not be fully understood, nor believed in the great Circumstances of it, till the end of this half Time, and the last rising of the Witnesses; which will be as certainly at the end of this half Day, and near the year 1697, as Luther, and the Reformation consequent was at the beginning, or morning of this Time, or at the year 1517.  
So that this is no wonder, the Beast yet survives a Beast, though in a retrenched Dominion: that he shewed himself after this, so potent a Beast in the council of Trent, that he hath still so much to do in the World, for his Kingdom is granted to him, till the last of the 42 Months, of which yet remain thirteen prophetical Dayes, or Years, his last Month being spent to that small remainder.  
Nor is it any wonder, that the Turks Tyranny, or the second woe continues, for being the Vengeance of God since its rising upon the Bestian Idolatry, it shall run parallel with him to the very last of his Time, and thereupon to pray for the Ruin of the Turk, is in true apocalyptic Sense, to pray for the Expiration of the Papal Reign first.  
That which is the yet grander Concernment of this half Time, is the prophetic Church-History of those three, Thyatira, Sardis, and Philadelphia, which I shall as briefly as I can, give in their several particular Characters, just name; without taking upon me to assign them to any particular Churches of Protestants, or to so much, as mean any, but as the very sacred prophesy will by express Words led necessary the considering Mans Thoughts.  
But that I may led to the Mark I design, more exactly, I must premise these two things.  
1. As to the Character of the Times of these six Churches, the three first run out their just Intervals, and then cease from being any longer prophetic Types.  
The three last run their Course together to the New Jerusalem; Thyatira by some noted Periods and Intervals; the two other evenly.  
This appears by the Promises made to the three first, postponed to that general Alarm, He that hath Ears, let him hear, &c. The three last have the same presixed to the Promises, by which variation so obvious, we are moved to Inquiry, and this upon Observation offers itself.  
The three first have their Promises so general, that they do not imply a Conjunction betwixt their Time, and the New Jerusalem. The three last have in those Promises such Clauses as do necessary suppose their Contact, if I may so speak, with that Jerusalem, besides other congenial Times of it.  
2. As to the Inoffensiveness of this Church-History to Christian Minds, that have a Reverence for the Church, especially Primitive.  
It may seem strange, that Ephesus, a Type of the apostolic Church should be so severely censured, as to leave its first Love, and Smyrna be preferred before it.  
And that Sardis, a reformed Church should be so sharply reproved, and more severely treated, then Pergamus, or Thyatira, as they connoted the True Church; and Philadelphia, a much inferior Church in Appearance be so far honoured before it.  
But to this we are to return in satisfaction. He that walketh in the Midst of the golden Candelsticks, hath declared himself, in Thyatira, as in the midst of the Churches, and a Rule for them all; that he would have all the Churches, the seven Churches to know, that he searches the Hearts, and tries the Reins, and gives to every one according to their Works.  
He saw therefore in Ephesus, in its declining Time, such Propensions to the after Corruptions, at that time under Innocent appearances, and so little Regret to them, as that they leavened the whole Lump.  
In Smyrna he observed, though the Corruptions had eaten wider, and deeper, yet such a Separation from them, as that he honours the good among them till the very rising of the Beast, as a pure Church, and the bad he condemns, as a Synagogue of satan, and so Pergamus and Thyatira, that were covered, one all over, the other surrounded with Sathans Seat, and Kingdom, are more acceptable then Sardis, that let the Principles of Reformation languish so much, as to have defiled Garments, although not the gross Impurities, the false Church so overgrew Pergamus and Thyatira with; because these two Churches were more perfect with God in the true Reasons of Reformation, manifested by their Renunciation of the other Impurities, even to Martyrdom, though with less light then Sardis; For the Lord seeth not as men seeth; For Man looketh on the outward appearance, But the Lord seeth the Heart.  
This premised, I begin with Thyatyra.  
The Title of Christ is, He that hath his Eyes like a flamme of fire; showing his sharp and piercing insight into all the gloz'd Corruptions of the false Church, and his Feet as fine Brass, as if they burnt in a Furnace, as is added, Apoc. 10.  
Synchronous with this, He purified his Servants, even in the Flames; many shall be purified and made white, while the wicked do wickedly, and will not understand, but the wise shall understand: Thus our Lord's Titles are agreeable to the Time. In Ephesus, as proper to the first apostolic Church, he holds the seven Stars in his right hand, and walks in the midst of the golden Candlesticks. In Symrna, first dying, and then receiving, a Crown of Life, He is He that was dead, and is alive; In Pergamus, he hath the sharp Sword with two Edges, setting out the Power of his Word against the Man of Sin, till he is consumed and cut off by it.  
The Name Thyatyra is sitted to Jezebel, and the Woman described Apoc. 17.  
There is mention of many Graces of this Church, each proper to its Time, Faith, Charity, Service, Patience, as Characters of Honour to it, without any blemish or alloy.  
The last works are more than the first, for the second Rising of the witnesses in this Church, will be greater and more perfect than the first; and so at the very last; This Church will be serviceable to the Final Abolition of Babylon, in a very high degree.  
The suffering the woman Jezebel is only a prophetic Type, showing in the True Church, as in a pure Mirror, the state and Deformity of the False; the prophesy disdaining to have to do with it immediately in these Epistles, as God calls the Jews the Prophet's People, and speaks to Idolatrous Israel by Hoseah's Visional Children, so the Impotency of the True Church to suppress or reform the False, is charged as a Schematick Fault upon it, to set out the obstinacy, impenitency, and Insolency of that Imperious, whorish Woman. Else to suffer Jezebel had not been 〈◇〉, small things, but of heinous guilt.  
The Woman Jezebel signifies the False Church, under that enchanting Name of the Woman of Rome, or the Roman catholic Church, the Church of Rome distinguished from the Court or Beast of Rome, This is Babylon, the Mother of Harlots.  
She repented not in that especial space given her, after the loss of the Greek Empire, and desolation of that Church, which she had subjected under her self and her Idolatry, and so is reputed one with her.  
God therefore will cast her into a Bed of languishing, and Death, and kill her children with Death; by the Vials, except they repent; an intimation of a further space of Repentance under the Voices.  
By this time the Idolatry of the Mass was grown the Paramount Idolatry, or height of Fornication; including that with Saints and Angels as a lower degree.  
That was indeed the Highest in the first Times of Pergamus, modestly introduced by Christians, meeting at the places of Martyrs Interrments, to worship God, and celebrate the Lord's Supper: Thence it grew to building Temples carrying their Names, and their Images placed in them; setting apart dayes of their Commemoration, making those dayes Festivals, and all these as Memories of them: Daily by degrees, it came to Veneration, worshipping, Altars, Invocation, or the very Sacrifices of the Dead, and eating things sacrificed to Idols. All which are justly branded, Fornication, in a spiritual sense.  
But the Sacrifice of the Mass, falsely founded on so Divine an Institution, as the Remembrance of, or Feast upon our Lord's Sacrifice, was now become the Height of Fornication; although nothing of the other is abated; and debauched into Eating things sacrificed to Idols, and the foulest Idolatry.  
Nicolaitanism is not name, being so fiercely thundered against by the first Reformers, that however it continued the practise of Rome, yet it is not charged on Thyatyra, that so may arise a private Character of that Time.  
The 〈◇〉, or the ( Rest) with the ( You) in Thyatyra speaks the succession of this Church, to the precise Time of the Vials, when the last of it is called out of Babylon, as is after to be shown.  
For so 〈◇〉, and 〈◇〉 are used, to signify succession to the new Jerusalem, or very near it; as might be made good in many Instances, were it not too long.  
The Depths of Satan speak the Beasts Kingdom, grown old in all Policies, or Arcana Imperii, but Thyatyra discovered them, and in common Language ( or as they speak) called them Depths of Satan, as they were: for satan was the True Supreme, had his Throne, Dwelling, Synagogue in the Beasts Kingdom.  
To show Thyatyra's suffering Jezebel was a fault only in a prophetic Scheme, she had no Burden laid upon her, not so much, as to suffer Jezebel no longer; but only to hold fast, till Christs coming, viz. first at the beginning of the half Day, then at the end of it; and last of all in the pouring out of the Vials to their end, which is the breaking the Nations in shivers, and ruling over them: in all of which it hath, as being so much concerned, the Morning Star, or first dawns of the Lords Appearings.  
To conclude then, this Church consists of the Servants of God, either rising at any time by the Resurrection out of the false Church, even to every single Convert, till the Vials: when the last call out of Babylon; Come out of her my People; or when called out, still surrounded with Princes and Powers devoted to the Bestian Kingdom; or employed in a singular way in the execution of Divine Judgments upon Babylon, as those last called out, especially seem to be, by being pressed to reward her, as she had them in their Predecessors.  
The two Churches of Sardis and Philadelphiae remain to be considered.  
They are certainly Churches reformed, though of a very different Elevation in the Reformation from all the Corruptions of Babylon, and preparation to the New Jerusalem; to which two all things in this Book have a Reference, and so to be interpnted, as being the two ends of all prophesy, and much more of this, as I have already said.  
But because they are Protestant Churches, I shall make not so much as the least Intimation of Allusion to any of them in the Exposition, to avoid all offence; but only offer the very prophetic Characters themselves: Sardis hath the Precedency, whether in Time, or on other Accounts, I will not determine.  
Its Characters of Time are.  
1. From the Lord's Titles, He hath the 7 Spirits of God, and the 7 Stars in allusion to Ephesus the first Church; but by way of Diminution, from true Apostolickness; It is not added; In his Right Hand. Yet signifiying the Church upon a new Epoch, as of Formation at the first in Ephesus, so of Reformation now.  
Which is also intimated in its being called to Remember, how it had received and heard, as an Admonition of its first, and Better Original. There is nothing of the Doctrine of Balaam, Jezebel, and their Fornication, nor of Nicolaitanism imputed to it, showing its being come out of Babylon.  
And let not these Hints seem Fancies, for in Propheticks the shades of Concealment are broad, but the Lines of Discovery very small: the leaving out in Jeconiah, the ye; and calling him Coniah only, is observed by Interpreters, Jerem. 22.8.  
2. The Continuation of this Church is all along the Half Day, the Time in which the Bridegroom delaying his coming, it falls into a slumber, as is whispered to it in the Command to be watchful.  
3. The last term of its Continuance as such a Church, is very plainly, though after a Prophetical manner, made known by compare, with what Christ says at the sixth Vial, Apoc. 16. Behold, I come as a Thief, &c. when he uses in a manner all the very same words, as an Alarm to it, that were here given it so long before.  
The Characters of this Churches State.  
1. It is in a state of Splendour, by its name, Sardis.  
2. It hath a Name to live, that is, It is a Church reformed.  
3. It lost itself( as Ephesus) though in a much shorter time) for it is dead.  
4. Our Lord is most abundant in most gracious Admonitions to itself; as showing his great Love and esteem of it; and not to any other Church for it; while Pergamus and Thyatira bore all Christ had to say to the Apostatick Church. Thus, as to Laodicea, whom I love, I rebuk, &c. and it is most hopeful, very many have been, and will be prevailed upon by this Grace.  
5. It hath not that vigorous sense of the 〈◇〉, the Preparations of itself to the new Jerusalem and its state, nor of the utmost pursuit of the Principles of Reformation, to make them perfect before God, and therefore it is called back to those very Principles, to grasp them closer, and repent according to them.  
6. It is hardly persuaded to believe a Coming of Christ before the last judgement, and so watches not for it.  
7. If therefore it does not repent and watch, Christ will come, as a Thief, at that unexpected hour, upon it, and appear in dislike of it as a Reformed Church, to its horrible Amazement and shane.  
8. It may be communicated with, without defilement by the more Communion; There are therefore Names in Sardis, that have not defiled their Garments.  
9. There is yet danger to those that run with the most, and are not Cautious. For there are but a Few Names.  
The Characters of Time we may find upon the Church of Philadelphia, are,  
1. That it begins with the Reformation, for till then, from the apostasy, Christ appeared not with the Key of David, nor opened any door to the new Jerusalem, the City of David.  
2. That it runs along the Half Day of Delay; in which it keeps the word of Christs Patience, or stay for his Kingdom; All which Time none could shut that door, that is, could reduce Philadelphia from its true State, however it was endeavoured, and therefore it continues to the new Jerusalem.  
The Characters that most distinguish its state, are; to give them comprehensively;  
1. That it is founded especially upon the Laws of Brotherly love. Not outward Force or Might, of which it hath very little or none, but is in an outward, low condition.  
2. That it is as Smirna, kept down by a Synagogue of satan, some that say they are Jews, or reformed, that are not truly so; who would have it to be no Church, nor loved by Christ, as a Church.  
This Synagogue seems to be some within the Appearance of the reformed Church, that are retiring as far back to Babylon, in Superstition and Domination,( for so the Synagogue of satan implies) as Babylon was advanced in the Time of Smyrna, or near Constantine, towards the same Points, but shall never proceed, as that did.  
But that this may reflect on no Protestant Church, in its whole Body or Constitution; It is called a Synagogue of satan, implying, it is only some Faction of Men unapprov'd by any reformed Church, and its True Constitution, and therefore not any reformed Church itself, though this Synagogue may find place within one or more of them.  
3. This Church comes nearest in its Graces and Constitutions to the apostolic Church, and to the New Jerusalem, and therefore through the infinite Grace of Christ, it is only commended, as Smyrna, with which it symbolizes in its Poverty, or little Power; The Synagogue of satan emulating it; Its Crown: and therefore the Lord Jesus styles himself the Holy, and True, in writing to it as a Church, he hath so prepared to the New Jerusalem.  
Now we have thus far pursued the Church-History, before we pass to the further times of it, we may observe, There is in these six Churches a near Alliance, between Ephesus and Sardis, Smyrna and Philadelphia, Pergamus and Thyatira, in each of the two, the former placed in the Descending Times to, the latter in the Ascending Times of the Church from Babylon.  
And so I am come to the End of the Prophetical Description of the state of Things, to near the End of the last Half Time of the Beast, viz. to the 167th of the 180 last years, in this present year 1684, and we have hitherto seen it, since the first Reformation, a Time of Delay; both as to the Popish, and Turkish Tyranny; as also, the Estate of the Churches, and as they have All continued much alike since then; so it is still to be expected they should do till the End, or nearer than we are yet to the End of this Half Time.  
And also the opening of this Book of the Revelation, and the General understanding of it is such, as agrees with the Time of the Thunders sealed, the Book eaten, and hidden, as it were in the Bowels of Interpreters; and very bitter for its difficulties, and unacceptance with others.   

AN APPENDIX, OR, A Survey of the Time to the End, according to the general Importance of the apocalyptic prophesy; from the Present Year 1684.  
AT the End, or before the full End of the Half Time, these Things shall certainly come to pass.  
1. The Beast shall be no longer in the Potency or Tyranny of a Beast; His Power to Continue or to Effect, will be out-dated, tho he yet continue in Being: for then shall the tenth Part of his City fall in an Earthquake, and all those things come to pass that are written, Apoc. 11.13. in their Perfection.  
2. The Turkish Tyranny, which is the Second Woe, shall pass off in the Scourge and Terror of it, from the Christian World; that Bestian Power, as a Plague to which it was raised, and continued, being ceased.  
3. The Witnesses shall be taken out of their Sack cloth, and called up, and enfranchised, by a Voice from the Heaven of the most lawful Authority.  
1. Especially Those within the Range of the Beast, and whom he is till this Time, as yet victorious over.  
2. All the Servants of God of the grecian Churches, that then shall survive of any part of the 14400 Sealed, that are kept low by Popish or Mahometan Influence.  
3. Whoever of the Church of Philadelphia are by the Synagogue of Satan over powered and obscured.  
4. There shall be a general Understanding of the Vision of the Witnesses in Sack-cloth; who they are, and who was the Beast that overcame them.  
And immediately upon this Half Time ended, and the Events fulfilled, the seventh Trumpet sounds.  
And in the first Place, as the prophesy leads us up, There is the first Vision of the Beast, and his Idolatrous and Bloody Reign, under an universal Cognisance through the reformed Churches, according to the whole Apoc. cap. 13.  
2. The Sound of the seventh Trumpet propagates itself into those great Voices in Heaven, saying, The Kingdoms of the World are become the Kingdoms of the Lord and his Christ: Now hath Philadelphia, a Door of Utterance, opened of the Lord, together with all the Servants of God, and his Witnesses in the World, prepared for them by that fore-mentioned Voice, Come up hither.  
The Voices are drawn out according to the seven Thunders sealed till now, and now not written as Thunders, because not Events, but as Ministries of the Gospel.  
1. A Communication of the most true, pure, spiritual, and intimate Sense of the Gospel of Christ the Lamb, as he is the Lamb, here, and often so styled in this Book, 
Apoc. c. 14. throughout  as most contrary to the Beast, & his False Gospel, is as the Voice of Thunder. And it is peculiar to the 14400 Sealed, or Concealed Servants of God, till this Time, when they appear not in a Wilderness, but on Mount Zion, and with the Lamb; not Sealed on their Fore-head, but having the Name of God written openly, and at length there. They learn the Song of Redemption, Apoc. 5. so long out of general Use, that the Angels first sing it, as it were a new Song, and the 14400 only first learn it, to communicate it in general to the Church.  
2. An Angel flies through the midst of Heaven; viz. The Ministers of the Everlasting Gospel make some great and effectual Preparation for the Reclaiming the whole World to the Worship of the one True God; under the Sense of the Approach of Judgments on Pagan and Pseudo-christian Idolatries, which had quartered Heaven, Earth, the Sea, and Fountains of Water, to their Idols.  
3. The third Voice declares the Effective Destruction and Fall of Babylon, immediately at the seventh Vial to ensue.  
4. The fourth remonstrates the Danger of continuing to Worship the Beast, and his Image, or to Receive his Mark; which Danger would come upon them, at the very first of the Approaching Vials: till when, A Time of Respite was given for Repentance.  
5. The fifth Voice gives some lively Assurance of the first Resurrection of Martyrs, within the next Interval 〈◇〉.  
6. The sixth Voice is the Sound of the earnest Prayers of the Servants of the crwoned Lord of the Harvest, with his sharp Sickle in his Hand for the Reaping the Earth, or Conversion of the Jews, and the Bringing in the Fullness of the Gentiles. And it was immediately executed, as in prophesy, by the Assurance it should be so, the Command going out, as to Damel, though not immediately executed.  
7. The seventh is the same earnest Supplication of the Angel, that had Power over the Fire, Apoc. 8. to scatter it to the Dectruction of the Heathenish Army gathered against Theodos. so of thoseto be gathered in Armageddon: upon which there was such a Treading of the winepress without the City, that is, such a Declaration of the Guilt of Babylon, and its Bestian King, by Christ in his Ministers among all the Reformed Churches, that Blood, or the Guilt, was enough for the Beasts Armies to swim in, wherever they should be embattell'd: Christ himself, as Mediator, treads the winepress, and pleads Babylon's Guilt, and all his Ministers under him: And out of this Exundation of Guilt were the seven Vials filled with the wrath of God, at the End of Daniel's Thirty prophetic Days, or Years.  
And here begins the pow'ring out of the Vials in the last forty five Years. Now as the Voices were authorized by Supreme Magistrates of most lawful Authority, so the Vials are given to Angels in pure and white linen; not so in the Trumpets, to show the unstained and unblemished Instruments God uses at this Time, not chargeable with any thing like Sedition, or Rebellion, but having Sovereigns joined with them; or rather, being so themselves: for, God puts it into the Heart of the Kings to hate the Whore, &c. who had agreed to give him their Power; When his Words were to be fulfilled of 42 M. allowed to the Beasts Kingdom, they submitted their Crowns and sceptres to him; and now that his Words for his Destruction were to be fulfilled, They obey in this also: for, the King of Kings, and Lord of Lords overcomes them. Nor by the Rebellion of Subjects, but as he did Ahasuerus, when he fought with him by Trains of Providence, and made him favour the Jews, whose Destruction he had first signed, as we red in Esther the whole History; the Jews, as his Subjects, being most obedient all the while: For the Hearts of Kings are in his Hand, and he turns them as the Rivers of Waters, as he pleases. Before the pow'ring out of the Vials there is the Song of Triumph over the Beast, as upon the Edge of the read Sea, alluding to Moses his Song; 
Apoc. 15.  and the Tabernacle of Testimony seen open, a higher Discovery of the purest Church State, but not to be enjoyed, till the Vial's poured out.  
One of the four Living Creatures, that is, the First, for so One signifies all along in this prophesy; viz. the Pure apostolic Ministry, by the undefiled Names in Sardis and Philadelphia, gives the Vials to the Angel.  
The First Angel of the Vials gives John the History of the Woman, 
Chap. 17.  and the Beast carrying her, the Roman Church, as it is called, being hardly believed to be so bad, or so doomed to Destruction; and therefore John was prophetically reproved for his Prophetical Wonderment at her.  
He also gives him the Description of her judgement, which begun with the Vials: 
Chap. 18.  and then is the last Call out of Babylon, and the last Call to Repentance; for at the end of the Thunders unsealed in the Voices, John is bidden not to seal the Sayings of the prophesy of this Book, 
Chap. 22.10, 11.  viz. this last Part; and then it follows, He that is Filthy let him be Filthy still, and He that is Righteous, &c. There shall be after the Vials begun, neither Repentance, nor apostasy. At this Time the twenty four Elders, showing the not yet apostolic State, 
Chap. 11.16. Chap. 15.2.  alone fall down, and sing the Song of Praise, in which Song the whole Multitude of those that had got the victory over the Beast joined, but not as yet constituted under an universal apostolic Ministry; and therefore only one of the four Living Creatures appears.  
The first Vial makes all the marked Servants of the Beast as loathsome as those that had the Botch of Egypt upon them; 
Chap. 16.1. throughout.  so that their very Earth abhors them.  
2. The second embargoes all the Beasts Idolatrous Trassick, making the Sea of his catholic Church as innavigable as the Blood of a dead Man.  
3. The third makes all Aque-ducts of Idolatrous Doctrines, for Profit, and Pleasure to the Beasts Palace, as dangerous and bloody as he had formerly made the Channels of the pure Waters of Life; on which Account the Righteousness of this judgement, however slandered, is justified.  
4. The fourth falls upon the Sun of the Imperial Profession of Christian Religion, in which the Beasts Kingdom had its Supreme Light, however debauched by it; and the Sun suffering nothing itself, scorched Men with its Light and Efficacy, as with Fire, so that they were angry, and blasphemed, but repented not; and even cursed that Imperial Christianity, as separated from their Papal Fable.  
5. The fifth Vial is poured out upon the Seat or Throne of the Beast, Rome and the Papal Territory, or as it is called, St. Peters Patrimony, which reduced his Kingdom to that Ignobleness, and sordid state, that like the Egyptian Darkness, they feel it, and gnaw their Tongues, are angry, Blaspheme, and repent not, but are filthy still.  
6. The sixth Vial falls upon Euphrates, which prepares for the Jews, the Kings of the East, a passage over it, and, as I am bold to conceive, they are brought upon the Arms of the Persians those ancient deliverers of the Jews, from literal Babylon; in the beginning of which Monarchy the date of our great prophetic Line enters; and within which, the Weeks of the Messiah begin, even under a Persian Prince, the Son of the most religious Esther; whose decree complementally built the Temple at Jerusalem; 
mat. 2.1.  from which Persia the three Magi of the East came to worship Messiah at his Birth.  
And who knows, but these Persians are the tidings out of the East, together with others out of the North, that trouble the Turk that King of the North, who shall now come to his end, and none shall help him, according to Dan. 11. ult.  
And this above all makes the Nations Angry, for by the solicitations of the Beast, the false Prophet, and the Dragon, or satan acting the Interest of every one, they conspire, and bring down their Armies to Armageddon to their final Destruction.  
Here Christ gives an Alarm to Ephesus, summoning it to attend him in white linen with the Armies of Heaven. And now is the trial that comes on all the Earth, and therefore Christ says, Blessed is he that watcheth and keepeth his Garments, &c. In this trial Philadelphia is especially kept as Christ promised, and also the undefiled Names in Sardis: and all that overcame, others being in Danger to walk naked, and Men see their shane.  
7. The seventh Vial brings us to the two.  
It is done, It is done: the Destruction of Babylon and the New Jerusalem.  
First, the Armies are gathered together, and he that is faithful and True, to whom the Heavens open to let him out in highest State, comes forth on his white Horse, as at first; and the Armies of Heaven follow him, &c. on white Horses, in linen, clean, and white, according to the full Description, Cap. 19. In this Congress the Beast and false Prophet are taken, and cast alive into the Lake of Fire, The Remnant are killed with the Sword of Christs Mouth; the Dragon is laid hold on, and bound; The cities of the Nations fall, Mahometanism, and Paganism, before the Glory of Christ.  
The Great Babylon is remembered before God, 
Cap. 11. ult. Cap. 16. ult. Cap. 18.  and hath the full and perpetual Execution of judgement upon her. At which are the thunderings, Lightnings, Earthquake, and that Hail, so unparalleled; with Daniels time of trouble, such as never was since there was a Nation.  
All the Time from the very first Vial, the New Jerusalem is coming down from Heaven, in preparation, for the first Angel of the Vials shewed it to John; but it is not fully understood, till after the last Vial, according to the order wherein the Vision is given.  
And so we are come to the end of the 45 prophetic Days, or Years, which will be in the Anno Dom. 1772, and to the end of Dan. 1335 Dayes, and to the end of the 2300 Evenings and Mornings, that begun at the fall of Babylon, and the restoring Jerusalem in the Letter,( from which time in prophetic Account, Mystical Babylon was rising) and end at the fall of that Mystical Babylon, and the New Jerusalem; which is a Reason of great value, why the Vision begins so long before, not only the Antitype, the Beast, but the Type Antiochus, who is so plain a Type, that not one Word in the Exposition of the Vision, but suits more lively to the Antitype than Type, as also the Sealing, and shutting up the Vision, because it was for many Dayes, but if it had only reached to Antiochus, It had been for fewer Dayes, then any one of Daniels principal Visions, which ever, whereas it is indeed commensurate with the longest, that is, with every one describing the Monarchies before Literal Babylons fall in their common end; and with that Cap. 10, 11. c. 12. describing the three Monarchies in the beginning, and end, after Literal Babylons fall, being its just parallel.  
As now the Time grows nearer to the fulfilling of all Things, so the Testisications of it will grow louder and clearer, both to invite to the Waters of Life all that Thirst, 
Apoc. 22.  and to terrify Offenders, and the Prayers of Saints for Christ's Coming grow more earnest and vehement.  
By this understanding of the Times, 
1 Chron.  we may, as the Children of Issachar, know what Israel ought to do, in Holy Doctrines, Worship, and Practise, in Humble Hopes, Expectations, and Desires; we may better judge of Churches and Constitutions, than by any Records of Antiquity; we may see the dreadful Mischiefs Men fall into by running both out of Christ's Order and Time, in offering by Seditious, Turbulent, or Rebellious Commotions, to hasten his Kingdom, who will do all by purest and most unblemished Instruments, and by Princes themselves, in his own Times: and most undoubtedly by our Princes of Great britain among others; beginning, as we may hope, and ought to pray, in our present Gracious Sovereign, preserved to the longest course of Life: Wherein all his Procedures shall be most Glorious at the last Rising of the Witnesses, even far above the first Reformation.  
Which, as in some Nations, it might have some Stains of disorder, so they may be purging out to this day by Sufferings, though to the greater Purification of those Churches in other Regards.  
Where the Reformation was most Regular by Princes, there hath it been most blessed with Peace and Prosperity, though even that may have been misimproved to more imperfect Reformations on other Accounts.  
It is most dangerous to add or take away from this Book, by any Misinterpretations to Tumultuary, or Popular Reformations, punished both here, and hereafter without Repentance.  
There is nothing now to be added, but a most brief Description of the New Jerusalem, with the contrary Unhappy State, concurrent; which having not been generally truly represented, hath been as much praejudg'd in better Accounts of it; but is most necessary to be known, for every single Person is infinitely concerned in it, seeing the taking away from any Man his Part in the Holy City, is one of the severest Threats of this Book, in which, if every man might not have a Part, it were of no force at all;  
The New Jerusalem then, is a state of Glory, but with a Gulf, and Lake of Misery on the other side, each respecting every man: and each is Three-fold.  
1. There is the Happiness of the extraordinary Servants of God, Prophets, Apostles, Martyrs; Glorious Souls invested with Glorious Bodies: Many of them that sleep in the Dust, shall awake to everlasting Life: And they that are wise, shall shine as the Stars; and that turn many to Righteousness, as the brightnsss of the Firmament. Christ gives the Martyrs in Smirna a Crown of Life. I saw the Souls of them that were beheaded; &c. and they Lived. These are in a visible Heaven, so that their Glory comes down on Earth; and they Reign on Earth; And for ever and ever, in Eternity; over them the second Death hath no power. They, as the Lamb's Wife, make that Heavenly Jerusalem, that does not remove from Heaven; but comes down in its Lustre from thence, with the Glory of God, and the Lamb; and an innumerable Company of Angels over it; a City of much higher privileges than can agree with any State on Earth.  
It is much to be feared, there is a Misery on the other side, concurrent; The Beast, the False Prophet, and the Babylonish Woman, the Popes, and their Hierarchy, not repenting, are to be raised at this Time; but not as the Blessed Children of this First Resurrection, but made visible in Bodies and Souls in Torment; for, the Beast and false Prophet are cast alive into the Lake, where the Devil is cast at the last judgement, and the Dead that are given us then; not written in the Book of Life; which is the Second Death. What then can be the Sense? but that Souls and Bodies are cast into it, when they are cast alive into it; Many that sleep in the Dust shall awake to everlasting shane and Contempt. The Smoke of Babylon's Torment ascends for ever, and ever. These Torments are visible to the Heavenly Jerusalem, rejoice over her; Thou Heaven, and ye Holy Prophets, and Appstles; visible to the misorable Kings, and Merchants of the Earth, that slain with the Sword of Christ's Mouth, bewail her burning. Visible in such degrees to the Church on Earth, that they look on the carcases of the Men that have transgressed against God, whose Worm dies not, and their Fire is not quenched.  
2. The Souls of all the Holy Servants of God, both Small and Great, have rewards by Enlargements of Glory, and free Conversation in this Holy City, though not in such a visible Glory as before described. All that overcome of every Church, eat of the three of Life, are not hurt of the second Doath, drink of the Water of Life, and in a Word, inherit all things; are of the Blessed called to the Marriage Supper of the Lamb, have Right to the three of Life, and to enter through the Gates into the City: And because Holy men and Women, that do his Commands in all times, are to be successively from this Appearance of Christ translated into this New Jerusalem, therefore All are invited to come to these Waters of Life that run in the crystal River, that thirst for them, and to take freely of them; and the blessedness of a Right to the three of Life, and to enter, &c. is generally pronounced on all that do his Commands; for as the Testimony of Jesus throughout all the Scripture is the Spirit of this prophesy, so is the Obedience to his Commands in all his Gospul, the Reading, Hearing, and Keeping the Sayings of this Book.  
On the other side, miserable are those Souls that have not overcome by inward, personal Grace, of what Church soever, &c. In general, all impure and impenitent, more signally, they that have worshipped the Beast, &c. they are tormented before God and the Lamb; and the Holy Angels; the Fowls, the cruel and rapacious Spirits of the Power of the Air, feast on their Flesh: they can in no wise enter into the City, but are without as Dogs: the high Hill of Jasper, and the Angels at every Gate, preclude them, as Adam of old, out of Paradise. They are slain( that is, condemned) with the Sword of Christ's Mouth; they have their Part in, though not cast alive into the Lake, which is the Second Death, when Soul and Body are cast into it; God adds to them the Plagues written in this Book.  
3. The New Jerusalem is the most happy State of the Church of God, both of Jews and Gentiles here on Earth; in which shall be fulfilled all things that have been spoken of by the Prophets since the Foundation of the World, so far, as can agree with the State of Man fallen on Earth: There shall be bountiful Rays from Angels, and Saints in Jerusalem above; yet there shall be such a Preseuce of God, and the Lamb above them, as shall preserve the Church most pure from any Idolatrous Respects to them, as is prophesied in the double, severe Prohibition of John's double Offer of Worship to the Angel, that revealed the New Jerusalem to him, and the Angels utter Refusal of it, as keeping the Words of this Book. The Churches Eyes shall be only on the one God, and one Mediator, and his Blood, the only Propitiation.  
Whatever was amiss in the Churches, is quiter taken away. Ephesus, though Apostolical in its Beginning, yet because it left its first Love by the Mystery of Babylon's Iniquity beginning to work, lost the Place of its Candlestick in the New Jerusalem, that it might not misled by its Pattern. Smyrna, though a Church into which all the innumerable Company of Martyrs were adopted, and, as such, hath the Crown of the New Jerusalem above, yet because of the blaspheming, or Idolatrizing Synagogue of Satan, over shading it by degrees, can be no Pattern of the Church on Earth: nor Pergamus, having those that hold Balaam's Doctrine; nor Thyatyra, suffering Jezabel; nor Sardis, because her Reformation not perfect, nor her Garments undefiled; but only Philadelphia, as perfectly apostolic; and the Synagogue of Satan not suffered to proceed, but brought to worship at her Feet.  
The Cities of the Nations, Mahometanism and Paganism fallen, the Beast, and false Prophet in the Lake. Babylon sunk, as a Millstone, to be found no more; that is, Popery all destroyed; with its Mystery, and Synagogue of Satan, in Ephesus, and Smyrna. Its Throne and Balaamitism cut off by the two edged Sword of Christ's Mouth in Pergamus; itis Jezabel, and her Children, killed with Death; the Depths of Satan proclaimed, and abhorred in Thyatyra; Sardis, her Depths Garments are thrown off, and Nakedness chosen rather; Philadelphia's Synagogue of Satan is not suffered to proceed, but brought to Humiliation. Thus the Sanctuary is cleansed.  
The Dragon, or old Serpent, Satan, is bound, to deceive the Nations no more for 1000 Years: there shall be then no false Religion, no Persecution; for, the Kings of the Earth, and the Nations, shall bring their Glory and Honour to the New Jerusalem above, by doing all Service to the Church on Earth, as the Beams of that above are reflected on that below. And the Nations of them that are saved shall walk in the Light of that Jerusalem above, as the greatest Enforcement of all Holiness and Rule of it. The Leaves of the three of Life shall alloy, and heal all the Scorchings of Temptation.  
Thus the New Jerusalem is the Paradise of God, not the Highest Heaven, yet far above Earth.  
The Church in its Abundance of Truth and Peace is the New Jerusalem on Earth.  
These two must not be confounded, lest we mar the Divine portray of the Holy City. Both make up Ezekiel's Vision.  
That above hath no Sorrow, Pain, Death, nor any Sin.  
This below, however it excel all former States, yet hath Death, though after long Life; and Sin; private Temptation, though not of public Influency: There shall not be an Infant, that hath not filled up his Days, but the Sinner, an hundred Years old, shall die accursed; The rest, or succession of the dead live not till the 1000 years ended; therefore they die as at other Times: And nothing desiling can enter to the last the New Jerusalem. There is all that Time Invitations to the Waters of Life by Thirst for them; Admonitions to do his Commands; Comminations against all Impurity; a continual Right, as Men die, to the three of Life, &c. and a Justice in Seclnsion from it; all which argue a State of Imperfection below. Above only is Perfection.  
By Calculation of Time, this Blessed State will begin ' ere the seventh thousand of the World enters, but as near as within 240 Years: so there will remain so many after the 1000 Years, double the Time of God's bearing with the Old World before the Flood, ' ere the Eight Thousand of the World can begin.  
How much God will allow the World out of it, as a space betwixt the 1000 Years and judgement we cannot divine: for the Church after so Blessed a State( the New Jerusalem being drawn up to Heaven again and Satan loosed) declines in Loadicea's Lukewarmness, and the World grows savage in Gog and Magog's Rising. After therefore some Time allowed to Loadicea, to be zealous, and repent, Fire comes down on Gog and Magog; Satan is thrown into the same Eternity of Punishment, and Deprivation of all Power and Action, as the Beast and False Prophet; the Impenitent of Laodicea are spewed out; the White Throne is set, from which Heaven and Earth fly away, and they that overcome sit down with Christ on his Throne; the Day of judgement begins on all the Dead. And whatever is not found written in the Book of Life is cast into the Lake of the Second Death. And after the seventh thousand Sabbath of the New Jerusalem passed away( though in some Respects also a Lord's Day Sabbath) the eighth thousand, or Lord's Day Sabbatism, ever continues to the People of God.   

ERRATA.  
PAg. 3. l. 2., after God. l. 4.; after Church. l. 20. red very. p. 4. l. 19. deal in Egypt. l. 29. r. 430. p. 5. l. 14. r. 450. l. 22. r. until. p. 6. l. 9. r. hath. p. 11. l. 6. 561. p. 13. l. 20. 559. p. 14. l. 19. r. at. p. 16. l. last, r. for 8. p. 17. l. 23. r. Fourteens. p. 19. l. 10. r. liberal. p. 22. l. 16. deal if. p. 23. l. ult. r. is. p. 24. l. 1. at the end of the line, r. is included; p. 26. l. 2. after Enemies, r. or. l. 22 r. the solemnly. p. 30. l. 13. after thought, r. it; p. 44. l. 33. deal the. p. 46. l. 5. r. Beasts. l. 26.; after more. p. 46. l. 19. r. Theodosius. p. 52. l. 12. deal is after 666. in marg. r. 725. l. 30. r. Potters. p. 53. l. penult. r. Freedoms. p. 59. l. 13. r. Types for Times. p. 72. marg. r. 1 Chron. 12.32.  
FINIS.   

A POSTSCRIPT OR Additional View OF What may, in Dr. More's apocalyptic Sentiments, particularly in his late Answer to Remarks upon his Expositions, &c. by S.E. or Arithmet. Apocalipt. affect the precedent Calendar; and a Vindication of the Calendary Part from it.  
I Am much concerned to seem to repugn any thing in the Writings of so great and excellent a Person, as the most Religious and Learned Dr. More; from whom all the Literate World hath received so much Light, the Christian World so great Evidences of the Truth and Reasonableness of Christian Religion, and the Protestant Churches so great Assurances both from Reason and expounded prophesy; and to whom my own Obligations are so great for Conduct into Apocalyptical Contemplations. But my Belief is, It is the true Mind of the prophesy he is concerned for; and in the Pursuit of that, he is not unwilling to enter a Dissent to the most worthy Mr. meed, for whose Memory he hath so great a Value: nor is it a little Satisfaction to me, I am fully convinced of the Certainty of his Fundamentals. What may be objected to the foregoing Calendar from his Sentiments, in the Calendary Part, and the Answers to it, now follow.  

Object. I.  
The vision of taking away the daily Sacrifice, is restrained to Antiochus, who swallows up the whole literal Sense of the 2300 Evenings and Mornings, which therefore can be no Line of Time so extended to the End of all beyond him.   

Answ. I.  
The plain literal Sense of the 2300 Even. and Morn. is the Extent of the whole Vision, though it be called from the principal Notes of its Time, The Vision of the daily, &c. for it is not said, How long shall be the Time of the taking away the daily Sacrifice? but, How long the Vision of it? Now the Vision plainly begins at the Fall of Literal Babylon, goes along through the Persian Monarchy, down by the graecian, and its Division to four, to the Roman, and so to Antichrist; and is not near so adequate in natural Nycthemers to Antiochus his Tyranny, as to the whole Vision in prophetic ones.  
2. It is very evident by the Words, the prophesy expends on each; its chief Eye is in every Vision of the four Monarchies upon the Roman. In every Vision of the three Monarchies, it is chiefly on Antiochus, till it passes by him to the Roman; and in the Roman it chiefly insists upon what is most commensurate to Antichrist; so that Antiochus is set as the connexive joint between the graecian and Roman Monarchy, and as an Antichrist fore-typing the true Antichrist; at which Dan. was so astonished and sick, even at that Vision of the daily Sacrifice, not looking upon Antiochus as an open Enemy of the Jews, less amazing so, than Titus or Hadrian, who destroyed Jerusalem, and the Temple finally: which Dan. had revealed to him in the end of the 70 Weeks Vision, without any such Astonishment.  
If this then be undeniable, what wonder is it, that a Line of Time should be drawn over Antiochus, as a Type to Antichrist the Antitype, reaching from literal Babylon falling, to mystical Babylon falling, from Literal Jerusalem restored, to the New Jerusalem.  
And seeing just then Historical Scripture in a manner ended, and a prophesy, reaching to the end, had begun by Ezekiel, and that by him God had fettled the use of prophetic Days for Years, how reasonable is it, a Line, according to that Settlement, should be given by Daniel the Prophet of the End of all, so delighted in, to the very End of all? prophetic Scripture being as noble, and deserving to be adorned with a Line of Time equally to it, as Historick, which hath indisputably such a Line to Cyrus. And that it is veiled under the Vision of the daily Sacrifice, taken away as if it was only coextended to that, and under 2300 Evenings, Mornings, pertains to the secrecy of the prophesy. Yet God had begun, and plainly given the Key of that cipher of Days for Years by Ezekiel, as hath been often noted.  
3. That Rome is Mystical Babylon, even Romanists aclowledge, though they mean Heathen Rome. Now, as the Eye of Scripture hath been always on Literal Babylon from the Tower of Babel, and Nimrod the great Hunter before the Lord his founding its Empire, to its rising higher in Baladan, or Nabonazar, the second Belus, as Tho. Lydiat supposes,( just with whose Reign beginning, it is observable Rome was founded) so hath it the same Eye on this Mystical Babylon; the proper Base of the Woman Wickedness is the Mystical Land of Shinar, Zech. 5.11. and therefore it is no wonder it draws a Line of Time from Babylon to Babylon, as the perpetual Opposite to Jerusalem.   

Obj. 2.  
But it is said, the Vision of the Evening and Morning is true, or plain Sense, as the Truth of the little Horn, Dan. desired to know, 
Dan. 8.  was the plain meaning of it.   

Answ.  
There is indeed the plain Sense of part of the Vision given, and a fuller Exposition of Antiochus in the true Antichrist. But it is also observable. Apoc. 21.6. and c. 22.6. it is said, These Words are true and faithful, and these Sayings are faithful and true; and c. 19. v. 9. These are the true Sayings of God. Where it is evident, there was much of prophetic Veil, or Parable: and these seem to allude to this very Expression in this Vision; which terminates in the cleansing the Sanctuary, and the breaking Antichrist without hand, fulfilled in the Apocal. on occasion of which, these Words are used; and so the Line reaches to the just end of the Vision accomplished, and this Item given of it.   

Object. 3.  
But if it be granted,( as that excellent Person professes himself inclined to grant) there may be a Line of prophetic Time in these 2300 Even. Mornings, yet it is most reasonable it should begin at the taking away the daily Sacrifice by Antiochus.   

Answ.  
This Objection is before answered, that it is a Line of Time adequate to the whole Vision, which begins with Cyrus at Babylon's Destruction; and running on to the end of all, as declared.   

Object. 4.  
But if the Line of 2300 Ev. Morn. could be supposed to begin at Cyrus, yet the 1335 days, Dan. 12. cannot be set to any other Point of Time than Antiochus; for, it is expressly dated from taking away the daily Sacrifice: and that is enough to destroy the Calendar.   

Answ.  
As there was a taking away the daily Sacrifice by Antioch. in Type, so by the Beast, who hath given the whole History of Antiochus recorded, I Maccab. 1. from v. 41. to v. 58. in a larger Character since his height of Reign and Number 666; I desire the knowing Reader to compare them, especially in four Partic.  
1. His Command on All to be of one Idolatrous Way.  
2. All Desilement of true Religion brought in.  
3. The Books of Divine Law destroyed, and those killed with whom they were found.  
4. The Israelites driven into secret Places, like the Woman into the Wilderness.  
And what can be a more express Representation of the daily Sacrifice taken away, than the Court without the Temple, where the Altar of Holocausts stood, given to the Gentiles; where the true Israelites had occasional Recourse on account of Sacrifice? and this just at the 42 Months of the Beast beginning. For it was the Altar of Incense within the Temple, where then the true Worshippers were, retired from public to Private Worship.  
Or if because, that great Person carries that Vision of the Temple so far otherwise, we do not insist too hard upon it now, yet the very Pollution of the People's Outer Court, or the very Holy City trodden under Foot by the Gentiles, shows the constant public Worship taken away, or in the Jewish Phrase the Daily Sacrifice, seeing the Place where they use to come for that Worship, was filled with Gentiles: but I shall have Occasion further to make Recourse to this Vision, and to confirm my first Sense.   

Object. 5.  
The Beasts Time begun before 400, and that spoils the Calendars Account.   

Answ.  
God alone is Judge, when that begun; when, and how long the Synagogue of satan was overballauced by the true Church;( so long the Church was pure) and when that Synagogue outweighed the true Church; and to show that in the half Time, from the Resurrection of Christ, 
Apoc. 6.  viz. at Alexander Severus his Death that especial Note of Attention by a voice in the midst of the Beast is given; both directing to the Time, and the just judgement of God concerning the true Time of the Churches Purity, by weighing it, as it were in the Scales all along, and finding it( just at that time doubled) too light, viz. at 404 years end, or Anno vulg. 437. and what other Account, or meaning can be given of it, I desire any one to give: I have not found its Sense yet attempted by an Interpreter.  

For the Arguments establishing a sooner Time used by that excellent Person: I confess I am not satisfied in them: Vitalpandus his Proportions betwixt the outer-Court and the Temple measured, showing the Time of the Churches Purity.   

Answ.  
If Vitalpandus his measures, even to minutes, be caconical, as they cannot be supposed, yet the apocalyptic Text seems not at all to point by the measuring to Time; but to the Churches Purity or Agreement with Ezekiels measures, and though the beautiful Analogy of Place and Time, leading to it by the Expositors curious management be very grateful to the Contemplation, yet I do not find, they can conclude the judgement, yet with Reverence to so much a greater.  
2. I do not see the Proportion, as between seven and two, can be any ways ascertained as to point of Place, since Vitalpandus his measures are adjusted to the Temple, but the Vision is supposed to refer to the Tabernacle, and the City to make the outer Court, by the reverend Expositor, therein consenting with Mr. meed.  
But the Tabernacle and all its Courts can bear no Proportion with the City, if that be the outer Court, and to make the Temples outward Court, the outward Court meant in one regard, and the City the outward Court in another, looks like an Injury to the prophetic Scheme.  
3. But with all due Regard to such incomparable Expositors, it seems most natural, that the Church, Symbolizing with the Eremitical Woman, was retired into the Temple, worshipping before the golden Altar of Incense, the daily Sacrifice being taken away from the four Horns of which, upon the prevalent Prayers of the whole Number, was heard that Judicial Voice, Loose the four Angels( viz: the Turks on the Beasts Kingdom) bound in Euphrates: though very different from the Prayers of all Saints, 
Apoc. 9. Apoc. 8.10.  and the silence of the People in the Time of Incense in the outer Court not yet defiled.  
For that the outer Court was at first lest out of measure, at the very time Christ was riding out to conouer, and bring all Nations into it, seems not to comport with the Divine prophesy: and therefore till the apostasy, must needs be supposed to be measured; the Church of Christ consisting so much of gentle Converts.  
4. Although it be hence concluded, the first Vision of the opened Book does not begin so high as the 7 Churches or Seals, yet this is according to the true apocalyptic Order, which first completes the History of the Trumpets begun to the very end of apocalyptic Time, and then begins from the very first in the Woman clothed with the Sun, as a new set of Visions.   

Argum. 2.  
The second Proof of the 42 Months beginning before 400 is, that Invocation of Saints had entered somewhat before it.   

Answ.  
Ephesus had left its first Love, and there was a Synogogue of satan; there were many Corruptions, and Beginnings of apostasy, but the True Church still overballanced in the sight of God, till the very Time, he decided the Church as visible too light, and the Beasts Kingdom risen.    

Object. 6.  
The Seals point only upon great Events in the Empire, and do not describe a Line of Time, and so cannot contribute to a Calendar of prophetic Time.   


Answ. 1.  
The first, and most genuine apocalyptic Sense of sealing, is staying Events, till their just Season; Unsealing is letting them out into Event; keeping secret is but a Secondary, and Inclusive Sense, as will appear to any serious Considerer of the prophetic use of it, so that Sealing and Unsealing, or Revealing, signify supreme Government, which Christ at first not appearing to receive at Gods Hand, John wept so much, to signify the Apostles Trouble, when they despaired of our Lords Rising to Reign, till Risen. On which is given a most elegant Scheme, Apoc. 5. and an Elder informs John, as one of them slow of Heart to understand the Prophets; that is, Daniel thus informed him, as I have said in the Calendar, and it confirms the Elders being of the Jewish Church, a Kingdom of Priests all crowned, that Church and Kingdom being united.   

2. It is most evident by History, such a space of Time runs out from the first Seal to the ten Kings Rising, and the Emperours becoming but Ghosts of Imperial Power, being the Let of the Beasts Kingdom, so taken out of the way; that is, the space of 404 Years from the Resurrection.    

Object. 7.  
The Witnesses are risen, and out of their Sack-cloth, and that some Years ago, and therefore the 1260 Years are also so long expired; which utterly subverts the Calendar.   

Answ.  
This being the great Objection, requires the most distinct Answer. I shall therefore briefly explain my full Sense; in somethings adding to, in some things correcting what is not so fitly expressed in the Calendar; by which, I hope the distance betwixt so venerable an Exposition, and my humble Attempt will grow much less.  
I observe then, the Characters of the Time of the Churches apostasy are in Daniel, and the Revelation given eight Times; and every Time with a divers Application, either in regard of those to whom they are given: or, to their state, on the Account of which they are so given.  
1. To the Beast, Time, Times, half a Time, in Daniel twice; 
Dan. 7.  once, as wearing out the Saints of the most high, and changing Times and Laws, once, as scattering the Power of the Holy People: 
Dan. 12.  the first of which I interweave with the Witnesses three dayes, and a half lying dead, &c. the second with the Woman in the Wilderness, her Time, Times, and half a Time, hide from the Face of the Serpent. Which together are four of the eight Times forementioned.  
2. To the Beash are given 42 Months, 〈◇〉, to be in Life, 
Apoc. 13.  Motion, and Action, though of different Degrees, first of growing, or ascending, then of declining or descending; and between both, of a firm consistent state. To the Gentiles are allowed 42 Months also, of possessing the outer Court, and to tread the Holy City under foot in that space. 
Apoc. 11.   
The first of these I interlink with the Witnesses 1260 Dayes, prophesying in Sackcloth. The second with the Womans 1260 Daies, in which she hath a Plaoe prepared of God where she shall be fed. And these are the four other Times of the mentioned eight, and make them up.  
Now the Golden Key of all these Characters of Time is( as the Excellent Expositor styles it) the Three Days, and a Half; for they teach us to sort them to four and four. The thrice name Time, Times, and half a Time with themselves: the twice named 42 Months, and as often named 1260 Days with themselves.  
And though they are all in strict Sense coextended, neither more, nor less Time, yet in their Application to Events, they differ much: for the three Days and a half, by their Allusion to our Lord's three Days of Death and Burial, teach us, that they themselves, with the thrice named Time, Times, Half a Time, have, as our Lord's three Days, a Time within a Time, or a Kernel of Time, filled and impregnated with the height of those Events, with which they are charged.  
Even as then those three Days of our Lord were of equal length with any other three Nycthemers, or Days, and Nights, yet the Evening only of the first of them, viz. the sixth Day; the second, viz. the seventh Day entire; the Evening and early Morning of the third, viz. the first Day of the Week till he rose, were replenished with the Highest of that great Event, the Death, and Burial of our Lord Jesus Christ.  
Just so the Time, Times, Half Time of the Beasts Kingdom, or wearing out the Saints of the most High, changing Times, and Laws, meets in the sullness of Event, with the Witnesses lying dead three Days and a Half,( though they yet speak as Abel, or prophesy, but unburied, because the People, Kindreds, &c. furnished a Succession immediately) only in the end or Evening of the Beasts first Time, the entire space of his two Times, the Early Morning of his Half Time till they arose, and proportionably in the Evening of the Witnesses first day, the whole of their two Days, and the Day-break of the Half Day, these only being filled with the Event.  
Agreeably the same Parts of the Beasts Time join with the like Parts of the Woman in the Wilderness, her Time, Times, Half Time, in that top of the Event, the Beasts scattering the Power of the Holy People, as into a Wilderness, and the Womans being not only in the Wilderness, but being hide so close, as from the face of the Serpent, that he knew not where to find a True Church, distinct from the false one, to assault it; which abundantly answers that Cavil of Rome, Where was your Church before Luther? Even in the Wilderness, hide from the Face of the Serpent, driven thither by the cruel Antichristian Beast.  
At her Entrance into the Wilderness, he had indeed such an Eye of it, that he threw out the Flood of the Barbarians upon the whole Name of Christianity, that he might be sure to reach it. When the Dragon had given his Seat to the Beast, he intended to ruin it by the Beast; but when it was thus hide, he knew not how to meddle with it as a Church, but in her Seed, that kept the Commands of God, and the Testimony of Christ.  
But now, as these intimate Parts of this one, and the same Time in its several Characters, are satiated with their due Events, so they are in their other Parts perfectly coequal with the 42 Months, and the 1260 Days; and share with them in the lower Degrees of the same Events.  
For the whole Time, Times, and Half Time, the Beaft is in doing in a lower Degree, tho he cannot wear out the Saints all the time, nor change Laws and Times throughout, and so they correspond with his 42 Months.  
Analogously the whole three Days, and a half, united with the 1260 Days, the Witnesses prophesy in Sack cloth, though they do not all that time lie Dead under universal anathemas, Excommunications, all kinds of Spiritual, so called, and Civil Death. And correspondently the Gentiles treading the outer Court, and Holy City, 42 Months, the Woman is shut within the Temple, and fed there, as in a Solitude, or Wilderness of Holy private Worship, the whole Time, Times, and half a Time, as well as 1260 Days, tho she be not all that time hide from the face of the Serpent: He having many Glances and Glimpses of her, till the Evening of her first Time, and after the Morning of her Half Time, he bath again fuller Sights of her in the Reformed Churches, tho yet not out of the Wilderness: and thus the 1260 Days, and the Time, Times, and Half Time of the Woman, are conjoined.  
By all which it appears, Time at large hath a less full Presence of the Event, and admits a Contrary; Intimate Time hath a full Presence of the Event, and admits no Contrary.  
The Time of the Beast's Power 〈◇〉 only, before he grew up to his apocalyptic Number 666, allowed the Witnesses to finish their Testimony as living Witnesses, but not their prophesy; in temonstrating against the growing Corruptions, and denouncing Divine Judgments, called, Bringing down Fire from heaven, smiting the Earth with Plagues, turning Water into Blood. It allowed a Visibility of the Church, though as in a Wilderness, that she might be known where she was: but at that his Number Bestianism covers all. The Witnesses are all Dead in Law, and so judged by all, that though they are seen, none consider them but as dead Men: their Testimony, as heresy and Blasphemy, lies dead also.  
The Woman cannot be found, even by the Serpent himself, so quick-sighted by his Malice as well as Nature; but the Half Day and Half Time approaching, the Witnesses have in the Reforrn'd Churches a Spirit of Life in their prophesy, and stand on their Feet. Some are called up into Place of Dignity, as into Heaven; but not as they shall be at the end of 1260 Days, for each first and last part of all the Characters of Time must have Degrees of the Event, else they could not have a Foundation to be so distinguished. Even our Lord's first night was a beginning to die in his Agony, being betrayed, &c. and till the Evening of the first Day of the Week, he appeared not to a Number; as not publicly risen, till the end of the third day.  
The Witnesses are yet in Sackcloth then.  
1. Those in most splendid Condition, if truly Witnesses, mourn for the Abominations and Impenitency of so great a Body of Christians; as the Beast, and Woman of Babylon yet have under them: over whom Christ Jesus our Lord, that Manly birth caught up to Heaven, bears the Imperial Name.  
2. Many of the Witnesses surrounded with the Bestian Power in several Parts of his Territories, are truly in Sack-cloth, and very little removed from Death of all kinds; which shall not be, when the 1260 Days are expired.  
3. The Synagogue of Satan keeps Philadelphia low, would fain shut its Door, opened to it by Christ, as if it were no Church. So that it keeps the Word of Christ's Patience, which shall not continue beyond the fore-nam'd 1260 Days; then its Door shall be wide and effectual, daily more and more to the New Jerusalem, and the Synagogue of Satan cringe, and worship at its Feet, and know and aclowledge Christ's Love to it.  
The Church in the reformed Churches is so conspicuous, as it were on Mount Sion with the Lamb, and his Father's Name seen in their Fore-head, and written at length, not sealed.  
Yet being in a State of Separation from so great a Part of the Christian World, in Profession of that Religion, however apostatised, it may well be called a Wilderness Condition; which shall not continue such, the 1260 Days being past.  
Thyatyra, or the Protestant Churches within the paws of the Beast, are much more in the Wilderness; and let the graecian Churches, and those that communicate most with their Doctrine and Worship, be also remembered to be at the same time made more splendid.  
The Church of Sardis, tho not in the apostasy of Babylon, yet hath defiled Garments; and within the Reformed Churches, tho not imputable to them, being not of their Constitution, although of their Permission or Connivance, there is found a Synagogue of Satan. Both which Evils will daily lessen, till they vanish at the end of the 1260 days, as pertaining to the Wilderness State.  
To conclude then, Till after the full Expiration of the time of the apostasy, being in Power, as a Throne, or Kingdom, in all its coextensive Characters, the Witnesses are not in full apocalyptic Sense risen, as that Golden Key of the Time, the three Days and Half also, assures us: for till the Emphatical 〈◇〉, or after three Days and a Half, fully past, they rise not.  
And that that is not yet( besides the Credit of our Calendar) is apparent, in that since the Reformation there have been no Effects, like those that are to signalise the end of the 1260 Days, agreed by all not to have determined with the Beginnings of it. What can we find since the Year 1650 to ascribe such Effects to, in the Protestant Churches, more than before? or what Sounds of the Seventh Trumpet and its great Voices, since the Reformation settled( or of the Vials since the Year 1650.) have yet reached our Ears? Which shall immediately fill the Air under the whole Heaven, after those days expired to remark to us their Expiration; or how is the Mahometan Woe past?  
What Tenth of the City hath fallen since the Reformation past? that is, Which of the Beasts Ten Horns, or Ten Kingdoms, for so I expound his 〈◇〉, or Tenth, have fallen off from him since 1600? But they shall wholly fall off, when the Witnesses are fully risen: for the seventh Trumpet is an intimate part of Time, so full of its own Event, as to admit no Reigning Bestianism, even as Reigning Bestianism in its intimate Time, suffered no Witnesses to live.  
This rightly apprehended, removes the Mistake on one side, that the Beast was not risen, when he was indeed risen, because he was not at first at the Elevation of 666. And on the other fide, it assures us, the apocalyptic prophesy is not fulfilled yet so far as the complete Rising of the Witnesses, for the mighty Works of it have not yet shown forth themselves; and then not the seventh Trumpet sounded, nor any of the Vials poured out.  
The Objections against this Assertion of the Witnesses being not risen, thus explained easily fall off; tho urged by so strong a Hand.  

Object. 1.  
The Latitude of Months for the fulfilling Events, in some Parts of them may so disagree with the narrower Lines of Day, too narrow for the Months, that the prophesy may be made to contradict itself, and to speak true and not true, as to point of Time and Events, together. True in the Months, not in the Days.   

Answ.  
As the height of Events is by the prophesy determined to the intimate part of the three Days, and three Times, and a half, so the Duration of the Event at large is by the prophesy coextended to the very last Day of the 1260, and cannot end sooner: and therefore the Days must over-rule the Months, as being more precisely fixed in Point of Time; even as the highest Events must have been coextended, had not the prophesy, with design, cut out the Time into larger Cantons, that Parts of them being full of the highest of those Events affixed to them, might answer for the rest, and particularly into three Days and a half; that by the Allusion of our Lord's three Days, we might know how to interpret, as hath been declared.  
And though the prophesy be more distinct in the Apocal. than in Daniel, yet will it not argue any Improvements of Omnisciency, any more than the Clearness of the New Testament excelling the Old, infers any such thing: not to add, that according to our Calendar, the 1260 Days, though joined with 30 more, are made Correspondents in Daniel with the Time, Times, &c. and so as exact to a Day as the Apocal. is.   

Object. 2.  
The Greatness of the Events requires a larger Scope, than of a prophetic Day or Year, to be fulfilled in.   

Answ.  
The Preparations to the Events may be so going on before, that the Events themselves may, as the Israelites going out of Egypt, be the self same Day; and so the Beasts last Month may by its greater Compass, allow Room for those Preparations about its latter end, though not fulfilled till the last Day. But when God will work, who can let it? Nullum tempus occurrit Regi.   

Object. 3.  
The Expectation of the Witnesses yet to rise, disquiets Mens Thoughts into turbulence, and gives them meaner Esteems of the Reformation, and the present State of the Church.   

Answ.  
1. The prophesy anathematizes all such disorderly Motions, whether the Witnesses are risen or not: for it will be fulfilled by the Princes themselves, Christian Princes, and by Instruments in pure linen, not as in the Trumpets by Mahometan, much less by popular Tumults.  
2. The very Hopes or Desires that Babylon should fall, as every one knows, as yet, it is not fallen, may be charged with the same ill Consequences.  
3. The Reformation is acknowledged within itself to be, the Witnesses Risen, and the Church out of the sourness; but not to the full Sense of the prophesy, the Beast yet being in Power, 〈◇〉.  
It is also certain, the Witnesses can no more lie dead, 〈◇〉, in the Street of the City. The Rain-bow on the Head of Christ assures, that Deluge shall return no more. Sardis and Philadelphia, those Protestant Churches, shall continue till Babylon's Fall, and the New Jerusalem, to assure against such a Death.  
Any bloody Eruption or Massacre is no otherwise to be feared from that Region of Blood, than from any Tyrannick Power. A Calamity, all sinful Times and Places may be obnoxious to by Divine judgement, from any Hand of Potency unlawfully used, and let out by Divine Displeasure upon our Provocations, and so from a Popish, but not as the Apocalypt, Beast foretold of.  
4. If the prophesy itself hath not charged the Reformed Churches, some of them I mean, with desiled Garments, or want of pressing on to the utmost Principles of the Reformation, and among them, though not of them, impeached a Synagogue of Satan, as an Enemy to Philadelphia; the Witnesses being not risen will only give hopes of Accessions of Glory to all Reformed Churches by their Rising; and that the 〈◇〉 at their Rising, the same with the Rest in Thyatyra, giving Glory to God, will increase the Peace and Safety, as well as splendour of the Reformation: which can be no unwelcome News to every sincere Protestant.  
Nor can the Progress of Things by Voices, or great Ministrations of the Gospel, and Vials or Executions of judgement to Babylon's Fall, disturb the hearty Lovers of the Reformation, who hate Antichrist and Rome, so Impenitent, as the Vials History represents it.  
There is no Reason the New Jerusalem should affright them that cordially pray for the Conversion of the Jews, and the bringing in of the Fullness of the Gentiles.  
For what doth that intend, but that the Kingdom of Christ on Earth shall have the greatest enlargement, when the ten Tribes, whose Iniquity Ezekiel bore prophetically till his Vistonal Jerusalem, shall with the two Tribes receive upon their Jerusalem, the Metropolis of the Church on Earth, the perpendicular rays of that Jerusalem, that comes down from Heaven; and therefore the Kings and Nations shall bring their Honour and Glory to it. And this shall be Life from the Dead, the Servants of God, Prophets, Apostles, and Martyrs, shall appear with Christ, as Moses, and Elias in Glory, or Glorious Bodies, as on the Mount of Transfiguration to the three Apostles.  
And as in a Pre-day of judgement, Christ will gather to that Great Day of the battle of God Almighty, or his Triumphal Condemnation, all those who have all along been prepared to it by the three frogs or Spirits of Devils working lying Wonders, coming out of the Mouth of the Dragon, the Beast, and the False Prophet; that is, those who have by them been seduced to be the great Zealots of Paganism, Mahometanism, and Antichristianism, Tyrants over the Witnesses of Divine Truth, and execute visible judgement upon them, and on the Beast, and false Prophet cast into the Lake alive, and Babylon, becoming a Habitation of Devils above all others.  
Christ will then also remonstrate, but not with such Severity against Ephesus declining, Sardis her Defiled Garments, when he comes as a Thief, together with all that have not overcome in every the best Church; but honour Smyrna and Philadelphia, and the Overcomers of all Churches, with the great Honours of the New Jerusalem, in such Methods of Glory, Grace, and Equity, as we cannot before-hand define in Particulars, but may understand in the Sum: For who is sufficient to declare these Wonders?  
And why should this more disturb the World than the Day of judgement, rewarding all according to their Works, Churches and Persons; which we profess we know not how soon it may come upon us?  
Or than the continual Mentions of present Judgments in this World, which we aclowledge are justly hanging over our Heads: Or than the Declaration of Mercies, and Promises of all Blessings even in this Life to the Sincere, and pure Profession of the Doctrine, and Worship of the Gospel joined with Obedience?  
There can be no Difference, but that we are used to the one, and suffer them to have their circled with all the Affairs of the present Life; the other we are not so used to, and fear they should disturb this present Life. But we cannot blot out those two great Testifications of the Divine prophesy, Whoever wiis, let him take of the water of Life freely, proceeding out of the Throne of God and the Lamb. And if any Man take away from the Words of this prophesy, God will take from his Part in the Book of Life, and out of the Holy City( in which every one may have a part) and from the Things Written in this Book.  
Let none then, by shutting up Discourses of this Jerusalem, be hindered from thirsting for the Waters of its crystal River of Life, and so drinking of the Streams, that they may come at last, as they above do, to drink of the Fountain.     

ERRATA.  
page. 83. l. 12. and l. 16. for Vitalpandus red Vilalpandus.  
FINIS.