THE DAY OF THE LORD, OR, ISRAEL'S RETURN, With an humble presentation of the Divine Characters whereby this Wonderful Day may seem very near approaching.  Watch therefore and be sober. For Zions sake I would not hold my peace. 
LONDON, Printed by T. W. for J. Crook, and are to be sold at the sign of the Ship in S. Paul's Churchyard, 1654.   

THE PREFACE.  
HAd the fate which attended the Millenaries doctrine, been but as propitious as the Arguments were reasonable, it had doubtless been received with a more civil courtship through every age, than those contemptuous spittings and unhandsome purge at the mouth, which now for so many years have entertained it. To wipe off all the soil from those Spectacles through which it hath so oft been misrepresented, would no way suit with the straitlaced precincts of a sheet or two, lest I spend more paper in Apologies than proofs. One thing, however, will deserve a peculiar reflection, to consider that this Now-dejected Matron carried formerly so well-favoured an aspect, that the first three Centuries (by her very Adversaries acknowledgements) paid a constant homage to her Reverence. Let the eminent Doctor Ferne assure us in the name of the rest (though a professed enemy at the giving in this verdict) in his preface against Champney. Of all that wrote (saith he) for three hundred years, even down to Lactantius inclusively, most of them a vouch it, not one of them (as he could find) contradicting or writing against it. I will not conceal, that through the wantonness of some sensual Gospelers (the Gnostics probably, that scandal to the name of man) this beauteous flower of Spiritualty was early distorted into misshapen apprehensions, of most hideous carnality, and warped from its original purity by the gross conceptions of earthheaded Cerinthus, and such like bemired Flesh-potts, whose minds were more dirty than the materials of their bodies: so that I must confess the expectation according to their unclean fancies, was but somewhat the more modest dress of a Mahumetical Paradise. Nor can I much wonder at the prejudice of my dissenting Brethren, while I remember in how unseemly a portraiture they are wont to behold it. Can any soul that dare lay claim to Christendom encourage the least 〈…〉 in his b●e●●● of a Roy●●● 〈…〉 the Blessed Jesus beneath a sense celestial? In a word. Thi● 〈◊〉 in the Scripture view is the first Act of Heaven to reunited spirits 〈◊〉 The incompara●●●e ●●r●o●● of m●●●●ede●p●ion; The Mysterious ●●●riage of the All-glorious Lamb to his then lovely Spouse, the restored Jew, and the completed Gentile; The Divine uniwisting of all the holy Prophet's riddles; The New Jerusalem in her robes of Innocence; Our Redeemers final triumph over Sin, Death, and Hell; and (with sobriety) Eden in her Sabbath-day-garments, where as many as are allowed the royal favour of that admirable Communion (for the rest are abandoned to the burning Lake) shall converse in their original principles of spiritual integrity, after an inconceivable manner with beautified Saints and Angels; Briefly, An estate spiritual, purely sublimed from sinful and carnal feculencyes, and altogether heavenly, though on earth. I will forbear to stretch the preface any wider, lest the City run out at the gates, and only advertise the Reader, how it hath been the Devil's master-stratageme, through all times, to accoutre this glory in Antic disguises, by the opportunity of which Legerdemain, as he cheated the Ancient Jews out of the true Christ, even while he was among them so he cleanly conveyed in Antichrist upon the inadvertent Christians. Now venture on me Reader through these inducements, (with the encouragement of brevity into the bargain) and unless the premises be made firm before I part, throw me out too for Cerinthus his Antimask.   

CHAP. I.  
Demonstrating, that the state described in the 21. of the Revel: is the same with that portrayed in Jsaiah 60. and other places of the Prophets, of Restoring the Jews, and fullness of the Gentiles, to be fullfilld on earth.  
THere is nothing hath proved more injurious to this truth, than that some have rashly undertaken to descend too daringly into its sacred recesses, and (by the liberty of their own fancies) to describe particulars about it unwarranted by Scripture. Thus wellmeaning M. Archer hath formerly beplumed it with many unsuitable Ideas, rendering himself ridiculous, and the opinion questionable; upon this stock he drew on his head that Reverend, and most Religious Combatant Bishop Hall, an Adversary of so approved abilities that his very appearance in the cause easily everted the rocking foundations of so tottering a fabric. It must needs be held for an insobriety scarcely excusable, not to rest contended with general speculations of such a glory, which is no less than a ray of that transcendent brightness of which the 
* 1 Cor. 2. ●.  Apostle hath advised us that 'tis not possible for the heart of man to frame conceptions. My method therefore shall be to present the groundwork of this excellency from the sacred Bible, and neither adventure myself, nor encourage others, to raise any private superstructures. Go we on then in the Name of God to make good the proposals of the Chapter. 'tis evident our Translators themselves refer the 23.24. and 25. verses of Rev. 21. to the 19.3. and 11. verses of Jsaiah 60. And in these already instanced we meet with one passage as unlikely to be fullfiled on earth as any in the whole bible, viz. The City had no need of the Sun, etc. Which notwithstanding its parallel in Jsaiah, to him that weighs the Chapter proves undeniably to be meant no where else. The 26. v. of Rev. 21. belongs to the 5. and following verses of Jsaiah 60. And the last v. in Rev. to the one and twentieth v. of that in Jsaiah, Thy people shall be all righteous, compared with Jsaiah 52.1.  
But let's take the Ch. in order. The first ver. of Rev. 21. is exactly correspondent with Jsaiah 65.17. which place in the Prophet, if any suspect not to be accomplished on earth, let him take level by the 21. v. They shall build houses, etc. with many other pertinencies of the context. The 2. v. in the Rev. of the New Jerusalem prepared as a Bride adorned for her husband, answers Jsaiah 62.2.3. Thou shall be called by a 
[a] New Jerusalem.  New name, which the mouth of the Lord shall name. Thou shalt be a Crown of glory in the hand of the Lord, and a royal 
[b] New Jesalem adorned.  diadem in the hand of thy God. And 4. and 5. v. of Jsaiah 62. Where Jesus is called 
[c] New Jerusalem prepared as a Bride.  Beulah, i. e. married, as the margin tells you, & God compared to the Bridegroom. All which most evidently concerns that condition of Jerusalem when the Gentiles shall come into her light, as appears by the 2. v. there, And the Gentiles shall see thy righteousness, etc. 
[d] Our own Translators constantly presume these passages of the prophets to be meant on earth, as is evident by the contents they prefix. Vid. Jsaiah 54. and Jsaiah 62. But if they point at the Jews calling, as I fear not to make thee confess before I close, then will (sure) none imagine any other scene than the earth.  Ergo to be effected on earth. See the like evidence in Jsaiah 54.5. For thy maker is thine husband. Stated also on the same time v. 3. Thy seed shall inherit the Gentiles. Compare the third v. in Rev. 21. with Ezekiel 37.27. The tabernacle of God is with men, and shall dwell with them. For the word [He] is not in the Greek, which is therefore oddly thrust in by our Translators, purposely to refer the sense of [dwelling] to [God] and not to [Tabernacle] whereas both in the genuine meaning, as also in the Greek it plainly belongs to [Tabernacle;] so in Ezek. My Tabernacle also shall be with them, yea I will be their God, and they shall be my people, directly as in the Rev. The Tabernacle of God is with men, They shall be his people, and God will be their God. Now it must needs be granted, that Ezek. in that place treats of the forementioned glory of Jsraels' restauration to be performed on earth. Examine the whole Chapter dear Reader, and use thine own judgement, for thou must be tried by it: And that by the Tabernacle of God in this instance is meant Christ in his humane nature, I am half persuaded that upon examination I shall not pass for arrogant, in undertaking ere I leave thee (by God's blessing) to demonstrate. Compare the 4. v. of Rev. 21. with Jsaiah 65.19. treating of the New heavens, etc. The voice of weeping shall no more be heard, nor the voice of Crying. Nay more, 
[e] Of him that wonders at the possibility of this, I require, how in case Adam had not sinned should one generation have made room for another, for 'tis evident death entered in by sin, as also that the world could never have contained all generat together, so that divers acknowledge we should have been removed by Translation, as were Enoch and Elias. Why then should that difficulty molest any in this glory, which (according to the judgement of the best age) restores us to the happiness of that condition we lost in paradise? And peradventure, if the nature of Redemption be well examined, it may be acknowledged an honour very suitable to the nobleness of the undertaker, to set the body also in its primitive state by the worth of his price. This I am sure, (Besides the whole mystery in which the Rev. ●uns parallel with the prophet to this purpose) St. Paul can never be understood without it Rom. 8.19.20.21.22.23. Though I will not deny but th● was of vain men may puzzle ●t with very tough intricacies, if any be so head strong to argue against what the scripture generally commends to u● for a mystery, vid. Rev. 10.7. The mystery of God, etc. vid. Rom. 11.25. The return of J●r. is a mystery. Now if the apprehension of mystery may check our wantonness, I desire to commend S. Paul's phrase into Consideration, Rom. 8.23. the Redemption of our Body, etc.  Death itself also is taken away as well in Jsaiah Chap. 25.8. (handling the same performance too) as in the Apocalypse. He will swallow up death in victory. Mark well the whole scope in the 6. and 7. v. In this mountain will the Lord make to his people a feast of fat things, He will destroy the veil spread over all Nations, and take away the rebuke of his people from off all the earth, etc. Tell me, wert thou left to thine own liberty, couldst thou possibly interpret these things otherwise than of the restitution of the Jews, and enlargement of the Gentiles? And that St. Paul applies the text to the Resurrection, 'tis not otherwise than what thou remember'st I promised in the Title; nor do I fear (by the assistance of my Saviour) to make appear before I conclude, that the space of this mystery is the very day of judgement. As to the royal magnificence of this New- Jerusalem's buildings, from the 11. v. in the Rev. downwards, confer with Js. 60.10.13.17. and precisely with Js. 54.11.12. &c: I will lay thy stones with fair colours, and thy foundations with saphires. Thy windows will I make of Agates, Thy Gates of Carbuncles, And all thy borders of pleasant stones, etc. Which description, both the words preceding at v. 3.5. Thy seed shall inherit the Gentiles, Thy maker is thy husband, etc. and its exact correspondency to other passages relating to this matter, evince unanswerably that it holds forth the forenamed excellency, and to be accomplished on earth. Compare Js. 54.11. with Js. 60.15. I will now go fancy as many evasions as can possibly (to my apprehension) be found out for the subversion of this parallel, and annex them as so many several labels to this Chapter, lest the continuance of its length discourage any Reader (in a Truth so obnoxious to explosion) who peradventure may be invitted by the briefness and variety of partitions.  

Doubts satisfied. First, Whether these passages be not already accomplished.  
But you will tell me that this state described in the Prophets is daily fulfilled in Gospel-inlargments expressed in Jewish resemblances, The Church being all this while the Spouse, to which Christ is the Bridegroom and King. Nor are our Teachers wont to expound it otherwise than of the Lord Jesus his spiritual government over our Consciences.  
Answer. 'Tis a strange mistake whereby the unhappy Chiliasts have been long traduced, in being presumed either to dream Christ's royalty to be somewhat other than spiritual, or that it hath not been hitherto exercised in his Church. As to any charge towards a carnal or earthly conception, my preface I hope may clear me; And who ever suspects us to mean as if Christ had not constantly reigned, is grossly mistaken in the Notion of his Kingdom presented in the 2. Chapter of Holy daniel's prophecy, where we find it protrayed in its twofold state, 
[f] Lege. the one which hath been, and is now, etc.  The one, what hath been, and is, now in agitation, under the type of a stone; The other, what is expected, (but on earth too, v. 35.) under the figure of a Mountain. The one to be set up In the days of the 
[g] These (Doubtless) St. Luke calls the times of the Gentiles Ch. 21.24.  Gentile Monarchies resembled by the Image v. 44. But the other viz. Regnum Montis, that of the Mountain, not to be erected till the Image i e. the Monarchies were 
[h] Answerably to Rev. 11.15. The Kingdoms of this world are etc.  pounded into dust, and dispersed by the wind v. 35. Ergo of Necessity yet to be effected On earth. By this may easily be explicated how much of these heavenly 
[i] Thus is the marriage in St. Mat. 22. of p●esen●t action.  Espousals is in present celebration, so much namely as belongs to Regnum Lapidis, the state of the stone: But that there is a more plenteous hope (to which these prophecies refer) If Blessed Daniel can not convince, me thinks St. Paul should, who expressly makes use of a passage of that prophecy to which the 60. Chapter of Jsaiah 
[k] Both the sense & mark which our Interpreters affix to the 20. v. of Js. 59 assure us, that the glor. prophecy continued in the 60. Chap. gins at that place. But (especially) St. Paul warrants it.  clearly belongs, to ratify a future engrafting of the Jews, and fullness of the Gentiles; See Jsaiah 59.20. Rom. 11.25.26. The force of these allegations from the Prophets, is, I know, usually refracted by applying them (as they sp●ak●● to Gospel-inla gment, allegorized under Jewish representments, but with how great oversight, shall be the employment of another paragraph briefly to discover.   

That the forementioned quotations must be verified explicitly of the Jews.  
I shall wonder if any impartial surveyer of the 36. Chapter of Ezek. from the 16. to the end, can imagine the contents to belong to any other than to very Jsrael, since 'tis the design of that place to illustrate this incomparable condition of her beauty (When brought into their own land, cleansed from all their Idols, given a heart of flesh, etc. v. 24.25.26.) by opposing it to the Loathsome estate of their defilement v. 17. So that if the Characters of the 17. and 19 v. (Of defiling their own land, when they dwelled in it, Being scattered among the heathen, etc.) must needs be appropriated to the Jews in special, how is it imaginable but the other passages of her cleansing, and restitution (through this and the whole following Chapter) must of necessity belong to them in letter? There may be divers instances to this advantage, though I will use but one more, very remarkable indeed to the discovery of the Bride, namely Hosea 2.15.16. She that came up out of the land of Egypt, and called him 
[a] Remember who they were that worshipped Baalim. 1 Kings 18.18.  Baali, The same she shall at that Day, call him Ishi i. e. My husband. Certainly Jsrael in kind, and no way deducible to the present Gospel-condition. Nor can the pressure of such texts be eluded by construing them of the Gentiles as a succedaneous, or succenturiated Jsrael; for St. Paul (you heard) affords us 
[b] Rom. 11.25.  warrant to give verdict for the Jew in propria persona.  
Thus far I am sure we are right, provided these promises be not fulfilled in the Jews former deliverances; To him that thinks they are, it ought to seem but reasonable that he should acquaint us with that time in which Jerusalem was cleansed from all her filthiness, A heart of flesh given her, and her stony one taken away, as is promised Ezek. 36.26. the passage so lately urged. And 'tis worth the knowing, when Judah and Jsrael ever lived together (since their revolt from Rehoboam) and were one Nation, not two any more: for so they must, Ezek. 37.22. etc. free from Idolatry and all abominations, 
[c] Nay, and so planted in their own land as never to be plucked out more, therefore of necessity yet to be effected. Vid. Amos 9.15.  secure from the molestation and dominion of their enemies, brought with so remarkable renown from all the borders of their captivity, that other deliverances shall be silenced at the glory of this, Jer. 23.7.8. Yea and all this to happen to them in the days of David's righteous branch, The Lord our righteousness; whereas in our Lord Christ's last abode amongst them, They neither dwelled together as one Nation, (for I hope we have not forgot the then deadly feud betwixt the Jew, and Samaritan,) nor free from subjection to their Domineering Enemies the Romans, Ezek. 34.28. much less were they void of transgressions, Ezek. 37.23. but guilty of the highest Treason that ever the sun behe●d. In a word, if this state (in the Prophets) be that of New- Jer. in Rev. as the next paragraph will assert, we may I hope rest secure till we arrive at the second Chapter, where 'twill be proved that the Magnalia there mentioned begin at Christ's second coming.  
But how after all this, if these instances from the Prophets aim at one thing, and that in the Rev. another, the former pointing at a Glory on earth, the later, in heaven? Affinity in words, I must needs grant, is no conviction that the matter should be the same; though truly it might be much wondered at, that so exact an agreement should thread the passages of both places, and yet the things be several; but I presume this following answer may remove the scruple; That since we are assured by Rev. 10.7. that there is a 
[d] May it not be probable that the Mystery here signifies the Jews conversion, since St. Paul also calls it a mystery, Rom. 11.25?  mystery declared to the Prophets, to receive accomplishment under the 7. Trumpet, And that this we have here treated on is declared through the whole stream of prophecy, and to commence also at the 7. Trumpet, as the next Chapter shall justify, I can no way imagine but that the glory now insisted on, is that mystery foretold by the Prophets. This in the mean time is very reasonable, that what is declared to the Prophets should be sought after in the Prophets. In case therefore the Excellency be in both instances the same, and that the replanting the Jews (as the Apostle seems to avouch) we may be bold to conclude (for who ever supposed the contrary) that the scene of its performance must be on earth, and not in heaven.  
One thing is much to be taken notice of. Besides the scoffing at this conceit 2 Epist. of St. Peter, 3 Chapter, 3. and 4. v. (of which anon) 'Tis frequently predicted in the old Testament as a thing scarcely to be submitted to by Flesh and Blood, for that I am persuaded you will grant may be intimated by that Epiphonema at the end of this very description, Ezek. 36.36. I the Lord have spoken it, and I will make it good. But notable is Ezek. 37.14. to this purpose, where the Lord convinceth humane incredulity, by a miracle as great as the change, and very analogous to it, viz. Of gathering the dry bones into a living army 
[e] By continuing that Chapter with the precedent one, 'twill appear that the aim of the prophecy points at the Jews conversion most directly, remembering what was formerly observed from the Characters of Ezek. 36. . See the whole Chapter, for it wonderfully illustrates this noble Atcheivement, being collated with the other prophets forecited. Lay together Ezek. 36.35. and Ezek. 37.21. with Isaiah 60.15. (the Chapter to which so much of Rev. 21. refers) and tell me whether any man can judge them to point at several things.  
I will wind up all the attextures to this Chapter with a brief reflection on the meaning of Rev. 21.3. The Tabernacle of God. That by it is understood Christ as to his humanity, who would deny? that considers, First, The Tabernacle in its principal part, e. g. The Mercy-seat, was the Type of Christ, whom therefore St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25. Which our Translation renders a Propitiation, but it is the very word used Heb. 9.5. and there translated Mercy-seat. Secondly, Christ is 
[f] Rev. 13.6.  expressly called God's Tabernacle, by the exposition of the best Interpreters, meaning thereby the Humane Nature of Christ, which the Beast (The Papacy) blasphemes by his opinion of Transubstantiation, which shows forth a piece of Bread for the real Body of our Lord, and worships it for his natural Flesh, In this very notion is that of St. Joh. Chapter 1.14. The word was made Flesh and dwelled amongst us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Tabernacled, the very word in the Rev. So Joh. 2.19.21. Destroy this Temple, etc. i. e. The temple of his body. As also in express terms, Heb. 9.11. Add to all this, That by tabernacle of God in this place must necessarily be understood either the Lord Christ, or his Church, (I know the objectors will pretend to no other signification) But let them remember, that it is far enough from their sense to allow the Church a continuance 
[g] The Tabernacle of God is with men, and shall dwell with them, etc.  amongst men (i. e. on earth) at the day of judgement, the time, at which (in the next Chapter) I shall prove these things to expect their truth. vid. v. 
[h] Quaere If the words there [The lamb is the Temple] tend not to the sense I lately applied [God Tabernacle] too.  22. in Rev. 21.    

CHAP. II.  
Proving, that new Jerusalem, that is the 
[bb] I dare appeal to any unbiast mind that expects the Jews call, (as most I think do) since there appears not to this day the least step set forwards towards so great a work, and yet that terrible catastrophe accounted as at the door by many of very different principles from me, whether it be not most suitable to Reason, that this must be the manner and time of that grand transaction; for as much as the known means of conversion (through Gospel-ordinances,) must necessarily require more time to a nation so dispust, and under so divers languages (we may add several Religions to, if we remember the concomitant fullness of the Gentiles,) than I am confident most men's opinions can allow them to the end of the world.  conversion of the Jew, and fullness of the Gentile, gins at Christ's coming to judgement.  
AS in the former Argument was made appear, that the 21. Chapter of the Rev. (compared with the Prophets) describes a glory to be fullfilld on earth, viz. The instauration of the Jews, and enlargement of the Gentiles, so will I now endeavour to demonstrate, that the term à quo or commencement of all that excellency is our Blessed Lord Jesus' next coming in the clouds to judge the world. The matter is easily decided to an Ingenuous Adversary, by Rev. 19.2.7. where the Triumphals over the final destruction of the 
[c] The Church generally teacheth from 2 Thes. 2.8. that the Man of sin, i. e. Dan. little Horn, is to be destroyed at the day of judgement.  whore, proclaim the marriage of the Lamb to begin from that conquest. Now the Bride (the Lamb's wife) is apparently the New- Jerus. Rev. 21.9, 10. This truth also appears by Rev. 10.7. Where this mystery declared to the Prophets is promised its accomplishment under the 7. Trumpet, which is most expressly the sound to judgement. Rev. 11.18. Another proof of this very date (answerable to the Angel's oath Rev. 10.7.) is from Rev. 11.15. where the Heavenly voices utter (at the 7. trumpet) The Kingdoms of this world &c: This world, mark that. But how I pray can the Kingdoms of this 
[a] Justly answering Dan. 2.35.  World be entitled on him otherwise than by this mysterious transaction to be finished on earth? Again, Compare Rev. 9.14. where the sixth Trumpet consists in losing the Angels bound in Euphrates etc. with Rev. 16.12. where 
[aa] To assure us that this passage is rightly interpreted, see the wonderful accored it carries with Ezek. 39 treating of God's judgement on God, and Magog, (most probably the Turk too) upon which follows Jsraels' restitution. verses 9.22.25. And that all this is to be effected at the time here specified, see the 8. v. This is the day etc. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is done, is a sure badge of the final day compared with Rev. 16.17. at the 7. vial. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is done, and Rev. 21.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Compare also the proclamation to the fowls, &c: at the 17. v. in Ezek. with Rev. 19.17, 18. Certainly, one and the same conquest over the Church's Enemies, Antichrist. Gog, Magog, etc.  Euphrates is dried up, id est, The sixth trumpet ended. For if the matter of the trumpet were the letting lose the Angels, or overflowing of Euphrates (probably the Turks) than the drying up of Euphrates must needs be the concluding of the Trumpet, so much is evident. Now the end of the sixth must needs be the entrance of the 7. Therefore the 
[b] Remember the glorious royalty of this business, every where through the Prophets, judge if it be possible that Kings of the East can reflect upon any other.  Kings of the East (without doubt the Jews to impartial Readers) enter at the beginning of the 7. for to that very end is Euphrates dried up that a way may be prepared for the Kings of the East. Compare Rev. 1.7. with Zach. 12.10. and St. Matth. 24.30. From all which (mutually reflecting on each other, as the margin informs you) it results by a powerful consent, that the time of the Jews seeing and mourning after him they have pierced, is his coming in the clouds. That Chapter of Zach. cannot be denied to be a description of Jer. restoring from the 6. v. to the end, so that the 10. v. (now quoted) to which the 9 leads us by the Emphasis of That day, must be granted to treat of their conversion. It will therefore be but equal that we either yield that day here pointed at to be the same with what the two parallel texts refer to, or else produce from the scriptures some other in which they shall see and mourn after him, whom they have pierced. Besides, 'Tis observable, the word in both these texts of the New testament is the very same (though others might have supplied it) with that which the 70. use in 
[a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis admirable to take notice that in all the several expressions of that direful Woe, by weeping, wailing, gnashing of teeth, howling &c. in the New Testament, this word is never used, (though in these three texts never altered,) as if the Blessed Spirit had peculiarly guarded this phrase, lest the meaning should be clouded by any such stain upon the word.  Zach. and were it not strange if the sense should be divers? may we not rather think that it hath pleased the sweetness of the Spirit to choose the same word, purposely to guide us into the same expectation. For unless this sight of him were intended as an extent of mercy to them that pierced him, (viz That Nation,) it had not (sure) been expressed by Mourning but howling. Tell me now doth not, the Christian Church constantly understand his coming to judgement by his coming in the clouds? for so Holy Daniel hath taught us to speak (for from thence is the phrase borrowed) Da. 7.13. which very place (for the Rev. and other parts of the New testament concentre as perfectly with the Prophets about this Date of the atcheivement, as about the thing itself) in the 14.22. and 27. verses, as it apparently describes this royalty, so it pitcheth it at his coming (in the clouds) to judgement, and overthrowing the proud horn, which is most assuredly 
[b] The controversy about Antichrist hath no way been more obscured than by applying to St. Paul's man of sin, and the Apocalyptical whore, that which is spoke of Antichrist in St. John's Epistles. That by the Man of sin, and whore, is meant the Romanist, I dare say is demonstrated, by that most incomparable light of our Nation Mr. Mede, to unprejudiced minds. As for the Name Antichrist 'tis never used either in the Rev. or St. Paul, so that 'tis the liberty of the Churches speaking (not scripture appellation) that imposeth the term Antichrist on the whore, and while we strive to square St. John's Epist. that way too, we entangle the case. For Rome denies not the father, and the son, 1 Epist. St. John 2.22. 'Tis most clear therefore that S. John refers to the false Christ's predicted by our Saviour for the immediate Antecedents of Jer. ruin, S. Matt. 24.11.23. S. Mark 13.21, 22. An abominable false Prophet, of which sort being then in the world, and of great Note, viz. Simon Magus, besides Cerinthus, and the cursed Gnostics, etc. for there were many such Antichrists saith S. Joh. 1.2.18. This to be his meaning appears by these following Characters from the context. First 'tis propounded by him at that 18. v. by way of citation, and reference to some other scripture. As ye have heard, etc. But 'tis no no where else to be heard than from the Evangelists so treating of the warning pieces to Jer. destruction. The words Antichrist and false Christ never occurring in the whole Bible but in the Gospels and his Epist. Secondly 'Tis instanced by S. Joh. as formerly presaged by some other scripture, and now used in way of Argument by himself for an immediate forrunner of some last hour (for so the Greek speaks) and as a plain manifestation that that last hour was then a running, forasmuch as the Badge of it (viz. Antichrist) was so visible. All which things were most exactly verified (both as forespoken to such a premonition by the Evangel. as also fulfilled in the lewd Deceivers of that Age) at the time of St. John's writing these Epist. being hard upon the fatal accomplishment of these truths, in that remarkable calamity which shortly after came upon Jer. Now after all this, will not the intimation (I pray) of last hour be more naturally appliable to that desolation (than at hand) than to any thing yet to be expected, it being above 1600. years since this was spoken? For though the last times (in regard to Dan. fourth Monarchy) are spoke of us, yet sure the last hour (so long ago mentioned) is more happily applied to a matter already past.  Antichrist (for all our Synod annotations) as every sensible Reader may judge by comparing his description with that of the beast, Rev. 13. So that here you see where St. Paul learned (before the Rev. was extant) that Antichrist should be destroyed at our Lords coming, 2 Thes. 2.8. I will subjoin other Arguments by way of appendence, purposely not to tyre the Reader with too continued a length of any Chapter without taking respite.  
As St. Paul was formerly our warrant, for applying those admirable glories, mentioned by the Prophets, to the Jews reinfranchment, so he seems full as clear in ranking its accomplishment under the contemporaries of the 7: Trumpet. I know not how it may appear to others, but I must confess I cannot so undervalue the Holy Apostles Logic, as to judge that he should fetch a Medium from a prophecy of the Jews restitution, to prove the day of judgement by, and yet not intent to lay the date of that Restitution, at the time of judgement, look Rom. 14.11. We shall all stand before the judgement seat of Christ; For it is written, As I live saith the Lord every knee shall bow to me, etc. But where is it written? save Js. 45.23, being a piece that belongs most assuredly to this matter from the 14. v. to the end of the Chap. Compare I pray that 14. v. There shall come over to thee in Chains etc. with Js. 60.14. and give your judgement if they mean not the same thing, for so I am sure the 
[a] Can any impartial Reason despise the strength of universal Tradition amongst the Jews (whilst yet the True and only Church of God) as is evident This truth flourished by, in their Ages; And yet so much magnify the same sort of Argument in our Christian ●ases?  Jews always expound it; And however we through mistake are wont to affix a mark at the 20. v. of the 45. Chap. intimating a different argument, yet that the whole sequel naturally appertains to the same discourse, let any impartial peruser judge by the genuine characters emergent from the context, especially the very last verse, (being doubtless, not an abrupt parcel of a changed theme, but the united member of a continued one) In the Lord shall all the seed of Israel be justified, and shall glory; Nor is this the only text where the Apostle pitcheth the Epocha of this admirable royalty at the coming to judgement. What less can amount from 2 Tim. 4.1? I charge thee before the Lord Jesus Christ, who shall judge the quick and the dead at his appearance, and his kingdom. See, A kingdom joined with his appearance to judge the world, and yet not the final kingdom for ever in the Heavens, for after the universal resurrection, our Saviour resigns up the kingdom to the father, that he may be all in, all 1 Cor. 15, 24, 28. That kingdom therefore which is neither before his appearance, not yet after the last resurrection, must necessarily be concluded between them.  
Who can but wonder that this Truth should be so boggled at, which is so harmoniously accorded to through all the Prophets? Jer. 23.5.6. etc. In his days etc. Ezek. 34.23. etc. Ezek. 37.22, 23, 24, etc. Zach. 6.12, 13, etc. Zach. 14. from the 16. to the end? All which express a Glory to 
[*] It being formerly cleared that these things are spoke of Jer. in person.  Jer. (evidently to be meant on earth) to be established In the Days of their Messiah, or David their Prince; (David being dead long before these things were spoken) The Lord our Righteousness is his name. But it can not be pretended that these things were fulfilled in the Messiahs' first coming, for then Judah and Israel did not 
[a] We well know when they were separated, but 'tis hard to say when they met, unless we make the sending of a single priest to instruct the Pagans planted in Samaria, to be the return of the 10. Tribes from their captivity 2 Kings 17.27. 'Twill prove but a very pinched Synecdoche to cramp 10. Tribes in one person.  dwell together. I am sure they did not dwell as one Nation, Ezek. 37.22. The Samaritan woman is a competent witness, Joh. 4.9. Much less did they dwell safely without molestation from their enemies, Ezek. 34.28. Therefore these of necessity (as the Jews, and the old Christians expected) are to receive performance at the Messiah's second coming. You will not I am sure deny but the same thing is promised in this place of Ezek. (and its complices) as in Js. 60. for that appears by comparing Ezek. 37.21. with Js. 60.14, 15. Besides, the whole description matcheth in each place.  
The forecited Chap. of Holy Daniel is worthy of a second survey, being questionless the sacred store I use from whence the description of the day of judgement is derived in so many correspondencies of the New Testament, viz. That the 
[*] The ground on which the New Testament calleth our Saviour the son of man is (most certainly) taken from this place in Dan.  son of man shall come in the clouds; In the Glory of his father, with his Holy Angels, in reference to the 10. and 13. v. That Antichrist shall be destroyed with the brightness of his coming, as Daniel had foretold of the little Horn. v. 26. That the Destruction should be by fire, it being said v. 9, 10. His throne was a fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him, etc. And why (I would fain know) may we not bring hither St. john's parallel from Rev. 20.4? I saw thrones, and they sat upon them, and judgement was given unto them, answering Daniel 7.9, 10. I beheld till the thrones were pitched down, and the judgement was set, and (v. 22.) judgement was given to the saints of the most high. What difference (I pray) betwixt St. John's [and the saints lived and reigned with Christ] and daniel's [The Saints possessed the kingdom] viz. with the son of man who came in the clouds? Think other men as they please, I cannot for my own part be persuaded (considering the wonderful twist of agreement running through the whole scripture) but that this kingdom of the son of man, when the saints shall reign with him, and all people, nations, and languages shall serve him v. 
[*] Vid. Rev. 7.9. All nations, kindred, people, and tongues, a description of the same kingdom as the context and citations justis●e.  14. is the very same with what hath been so unanimously inculcated from the rest of the Prophets, concerning the Jews conversion, and the Gentiles enlargement. One thing, In the mean time, I think will scarce be questioned, that daniel's date seems to be the day of judgement, agreeably to Js. 66.10.12.15.16.19.20.22. Where mention is made of the fiery indignation to be poured forth; The Glory of Jerusalem's restauration, and the Gentiles fullness, with New Heavens, etc. in one and the same particular Prophecy.  
By this time we may I hope make a shift to sift out St. Peter's meaning, in referring his Readers to the Prophets, about the same glory, and the same commencement, viz. New Heavens, and new earth, wherein dwelleth righteousness, to be founded at his coming, 2. Epist. 3. Chap. 2.4.13. v. etc. From which Chapter though some busy heads may possibly frame objections to frustrate the expectation, raised namely from the conflagration, and dissolution here mentioned, yet let them know that by the same industry, they must disappoint St. Peter's meaning too, who notwithstanding such dissolution teacheth us to expect the accomplishment of that mystery mentioned by the Prophets of New Heavens, etc. By which, if after recourse to the Prophets, we find any thing else that can be meant consonant to the other scriptures, than what I have hitherto instanced, I shall willingly retract all this for the advantage of so desiderable a satisfaction. Till then may these following considerations be accepted as neither impertinent, nor tedious.  
First, Whether St. Peter, since he sends us to the Prophets v. 2. had not (probably) an eye amongst other Prophecies to Js. 65. from the 17. to the end, and Js. 60. through the whole Chapter, but especially v. 21? The which allegations who ever shall decline from affixing them on the consolation of Js. let him weigh maturely before he speak, lest his praecipitancy impeach 
[*] See before, what was observed from Rom. 11. 25, 26.  St. Paul as an accessary to his rashness. Secondly, Whether it be not rational to conclude that the Apostle at the 8. v. had respect to the common saying of the Jews (to whom 
[a] Vid. his entrance to his first Epist. To the strangers scattered, etc. i. e. Jews dispersed, etc.  he writ) whose formal words of the Day of judgement, were wont to be, One day with the Lord is as a thousand years; rather than to the 90. Ps. where the words One day with the Lord is as a thousand years, are not, though the latter part of the sentence [A thousand years as one day] may allude thither? And who should not sooner judge that the same form of speaking, quoted by Justin Martyr, and Irenaeus (two renowned primitive witnesses to this truth) was taken from this Epist. of St. Peter, than from the forementioned Ps. Forasmuch as they likewise use it (as the Jewish Doctors did) for the day of judgement? Justin Martyr distinctly alleging in these terms, treating of that day, [we know that that saying. The day of the Lord is as a thousand years, points hither. Thirdly, Whether the fiery devastation here described be any greater rub to this hope of Israel, than the same intimation in Holy Dan. Chap. 7. and Js. 66. (where also the fiery vengeance is mentioned, and yet the jews restoring most pregnantly avouched,) or than the tenor of the whole Bible, which constantly ranketh this glory under the 7. Trumpet? Fourthly, Whether this wonderful concordance of St. Peter with the rest of the scripture ought not to persuade us that the coming of our Lord here mentioned (v. 4.) at which he 
[b] By comparing the 4. v. Where is the promise of his coming, with 13. v. According to his promise, appears plainly that the Promise is fixed at his coming.  pitcheth this stately change, is his expected personal coming to judgement at the 7. trumpet, and not his former vindictive appearance in fury at the desolation of jer. by the Romans, to which the incomparably learned Dr. Hammond is wont to refer many passages of the New Testament, which (my thinks) in this present text, the Analogy to other places were sufficient to distinguish? Lastly, Whether the scoffing here intimated v. 3. can be at any thing else 
[a] The time hits it well. In the last days, The primitive days being for it.  than this very opinion, since the Opponent, i. e. the Scoffer, disputes directly against it, but the Respondent, viz. the Apostle, pleads expressly for it? See all this made good. The Question in controversy is about the Promise of Christ's coming, which the Millenary affirms to consist in an unexpressible restitution. Against this the 
[b] It would be enquired, since the scoffers are supposed to be Christians, in what other sense (than which I have named) can they be said to scoff at our Lords coming, for as to his coming to judgement (in the general notion) I think never any Christians did or will deny it; Nor can any imagine the Apostle should bend his aim against speculative Atheists, such as Lucian, Diagords etc. For who ever heard of can think that such toothless Barkers as those Dogs are, may be of any dangerous influence to well-grounded Christians? so that upon that score there had not needed such earnest incitement to remembrance and caution, as the Apostle here useth, which certainly must necessarily import the scoffing party not only to be Christian but very considerable too. As for the practical Atheist and loose-lived wretch this text meddles not with that capacity in chief, For this scoffer deals with arguments.  Scoffer objects (so much light the particle [For] will afford us, it being a causal Conjunction naturally leading into an argument.) e. g. Where is this promise of his coming in such a restitution as you Chiliasts dreath of, what appearance see ye in the least measure towards any such mutation? For since the Fathers fell asleep all things continue as they were; Tempestuous wars still, angry commotions, abominable lives, dissolute manners, Rebellions, Treasons, All things as they were; What hopes then of any such change? I should be unwilling to prevaricate one jot, but have I hope presented the Argument in its natural colours, being (for the sum of it) such an one as (really) I myself have heard from an ancient minister. But on the other side, The Apostle seems to me most confidently to assert it v. 13. 
[*] Add to this text of St. Peter Act. 3.21. spoken also by S. Peter upon the same affidavit of the Prophets, and on the same pitch of time When the heavens disclose him.  Nevertheless etc. q. d. Say the scoffers what they please, We according to his promise look, for 
[†] By observing the speech in, Js. 51.15.16. of Js. deliverance from Egypt, it may (peradventure) be gathered what the New Heaven and New Earth may imply. I am thy God who divided the Sea (viz. the Red Sea) And I put my words in thy mouth, (i. e. I gave thee my law) and covered thee with the shadow of Mine hand, that I might plant the Heavens, and lay the foundation of the Earth, (viz. Make thee a Kingdom or Commonwealth in the Land of promise) for in that notion Heaven and Earth are frequently taken in the Prophets. So here, New Heaven and New Earth. i e. a New Kingdom, or New manner of Government.  new Heavens, and a new Earth, wherein dwelleth righteousness.  
Shall we after all this be difficult to grant that this admirable circle of mysteries, (I mean this renowned Chiliad) is that which the scriptures call the Day of judgement? I will add but a word or two to what is already said, but (I think) from such evidences as will hardly be evaded from particularising the day of judgement, though they also determine this expectation of Israel to that very day. Examine we first that famous judging of the Heathen in the valley of jehosophat, joel. 3. from the 9 to the end, which many of our Divines, (far enough from my opinion in this business) interpret literally of that Terrible day, forasmuch as the 13. v. speaks the same thing with Rev. 14.15. But that the Rev. in that text speaks of the very time of judgement, none will sure deny that views one like the son of man coming in a cloud v. 14. Read now on in joel, from v. 16. to the end, and tell me if this great good thing to Israel be not at the 18. v. affixed to that very day. I know thou wilt shift me by the mark Pleading (I wisse) to a distinct argument. But I ask thee who made that mark? did not they who always misunderstood the Prophecy? For that it is of the same contents with the 16. and 17. v. (where not such mark appears, nay, where the Characters point directly to the judgement too) let our own reason (unless we have a mind to forfeit it,) inform us; The Lord shall roar out of Zion, etc. The Heavens and the Earth shall shake, etc. Surely that Dreadful day. But the Lord will be the hope of his people, and the strength of the Children of Is. etc. 
[a] See Js. 60.21. which Chapter assures us of a performance for these things on ●arth.  Then shall Jerusalem be holy, etc. We are wont to think Then and that Day aequipollents. Lord! That an unadvised scratch with a pen should be able to divert so clear, and so powerful a Truth. Another full as pregnant illustration of this sense may be fetched from Zach. 14. Where also is the description of that wonderful day, v. 4, 5, 6, etc. The Lord my God shall come, and all the Saints with thee, v. 5. will certainly evince so much, collated with daniel's [Thousand Thousands,] Chap. 7.10. and St. Paul's [All that sleep in jesus will God bring with him] 1 Thes. 4.14. as also 
[b] Consider whether the mutual accord of scripture be not sufficient to particularise the day of Christ, 2 Thes. 2.2. to the judgement, though I confess the Authority of the Admirable Dr. Hammond sways much to the contrary, see the former Chapter in verses 7.8.9.10.  2 Thes. 1.7. [Revealed from heaven with his mighty Angels.] But what follows? In that day (v. 8.) shall living waters go forth from jerus. etc. to the end of the Chap. Manifestly describing that unmatchable glory and Indulgence to jerus. where, yet, Holiness on the horse belles, v. 20. is I trow legible enough to intimate the state to be performed on earth, and not in Heaven, vid. sup.  
The Ancient jews kept constantly up to this tenet, never understanding by the Great day of judgement (so frequent in their Rabbins, and derived from thence by our Saviour and his Ap.) less than a time of many years, yea, some (strange to tell) punctually a 
[c] If the Jews be not restored till our Saviour comes (as is formerly proved) who ever imagined their continuance in this glorious state of their restitution to bean action of a few days?  thousand years' continuance, in which term they conceive those tremenda Magnalia, through all the Prophets to be achieved by the Messiah. Whence even at this day they look not for him, until the Great day of judgement; So that every Thunderclap solicits them to this expectation. Under this notion was the famed Millennium, beheld in the first three centuries, looking on this whole space as the Day of judgement, and the mysterious sabbath in which the saints should reign with Christ the lord Justin Martyr, Irenaeus, and Lactantius, are (assuredly) worthy to be reported after, amongst whom the Zealous Martyr, in his dialogue with the Jew could in no wise forbear from fastening the impeachment of Atheism and Heresy, upon the dissenting Christians, positively concluding, that who ever were 
[a] See dr. Fernes testimony in the preface.  in all points Orthodox, embraced this contemplation.  
After all these premises take I pray another short view of that lofty portray in Rev. 21. and another parallel reference of the New Testament. Unless the performance there described of the marriage of the lamb, and its appendent royalties, were the very day of judgement, how comes it (not only to be a 
[bb] The spirit useth transitions into distinct visions, evidently importing variety, e.g. After these things, Chap. 7.1. after this Chap. 7 9 etc. But in this place no such thing.  continued vision to the 20. Chap. but,) to abandon the unbelieving, and abominable, to the lake of fire and brimstone, v. 8? Questionless Joels great and terrible day of the Lord, yet attended with that incomprehensible solemnity of the marriage, answerable to the records of the Holy Prophets. How suitable to all this is the parable in St. Matth. 25. representing Christ's coming to judgement by a Marriage, v. 10. And they that were ready went in with him, etc. This is that very wedding to which the Jews were bidden so long ago, S. Matth. 22. but then like rude shavelings they kicked at the favour, so that the Gentiles were surrogated to the first part of the entertainment. For be assuted (dear Reader) that it enters not into my thoughts to deny these Nuptials to be coaetaneous with Religion; but that the 
[*] Jsr. must be admitted one day to call him Jshi. if it were she that called him ●a●li ut supra Hos. 2.16.  royal banquet is not yet served in, and that the latter part of the festivity is the same with that in the Rev. there is one notable circumstance in the context which strongly evinceth, viz. a casting forth one of the Abominable guests (according to Rev. 21.8.) into the Lake of darkness, where there is weeping and gnashing of Teeth. v. 13. How facile might the way be into divers obscurities of Scripture by the dexterity of this Key, were it once approved of! I have not endeavoured to heap together what ever might be collected to this illustration, for truly the sacred writings every where abound with such testimonies, so that I might quickly outstrip my design of briefness. It sufficeth, if the constant harmony of both the Testaments may imprint on our spirits this notion of the Day of judgement, viz. a considerable duration in which the mystery of God declared to the Prophets shall be established on 
[a] Besides what is above asserted, 'ttwere not amiss to weigh the phrases here in Rev. 21. if they can possibly mean otherwhere than on earth. Coming down, from God, out of Heaven. v. 2. ought it not rather to be (if signifying in Heaven, going up to God, from the earth. So v. 3. Tabernacle of God is with men, and shall dwell with them, not, Men are with the Tabernacle of God, and shall dwell with him, viz. in Heaven.  earth. But why should we mince it all this while, and not rather speak out, since the time is expressly declared by the word, and believed by the first three Ages to be 1000 years?  
The Thousand years of Satan's being bound (Rev. ●0. 2.) if they should be allowed still to come, our interpreters are so sensible the result will then be that ●here is a definite Millennium yet to be run over in, which our Lord is to be invested with some distinct manner of royalty, that they generally bend their forces (though upon several persuasions) to make this ligation already past. The usual dates from whence they (diversely) reckon his binding are 
[a] The mistake of them who judge the binding to be already past ariseth by thinking Satan's binding (Chap. 20.) the same with Michael's conquering him Chap. 12. whereas 'tis one thing to be beaten from Heaven. i. e his sovereignty in the Roman empire which then worshipped him in heathenism, another to be bound, cast into the bottomless pit, shut up, and sealed. Besides, the ●inding the strong man is reckoned in Scripture as the trophy of Chr. only, but Michael was not Chr. as appears Dan. 10 where Chr (viz. the man in linen v. 5.6. with Rev. 1.13, 14, 15.) speaks of Michael as ●●ne divers from him, See Dan. 10.21. But especially the place distinguisheth them Rev. 12.12. woe to the Inhabie. etc. Whereas (Chap. 20.3.) he is so bound and sealed as not able to deceive or hurt the nations etc. He is (truly) too too much wedded to his own opinion that will not take the spirits comment on the action.  either our Saviour's Nativity, or his Passion (about what time's 'tis likely some Oracles did cease) or the destruction of Jerusalem, or lastly from Constantine. So liberal may we be to all these mistakes, as to proffer them their choice, and yet use but one weapon to overthrow them all; For which soever of these be pitched on, the entrance of the ten-horned and the two-horned beasts in Rev. 13. commonly expounded (even by these accountants) of the papacy, and the arising of the Locusts from the bottomless pit, at the fift Trumpet, understood (probably) of Mahumedism, must necessarily be included within the limits of ligation; The former as appearing in the fourth or fift century, the latter at the seventh. But can any reasonable man yield that Satan (during these times) was, not only bound, and shut up, but sealed too, (mark that) that he might deceive the nations no more; while he was both lose, and active in conveying into the world two the grandest impostures that ever the Christian ages knew? And that his obstetrication was assistant to both these births let the Spirit decide the controversy, who (as to the ascent of Locusts Chap. 9) attributes the opening the pit to the star which fell from Heaven, v. 1, 2. But what I pray can this star be but Satan? and that in a double capacity, first as a lapsed Angel, secondly as lately beat down from heaven by Holy Michael, Chap. 12.7, 9 Again, These Locusts had a King, the Angel of the bottomless pit, whose name is Abaddon, i. e. a Destroyer; which eulogies who ever shall attribute to any other, he must beg leave either to interpret the bottomless pit of somewhat else besides Hell, or the Destroyer belonging to that pit of some one else than the Devil. Nor is our evidence less clear for his energy (far beyond the nature of ligation and sealing) at the nativity of the Beast Rev. 13. of whom it is expressly delivered v. 3. that the Dragon gave him power, and his seat, and great authority. If either of these instances may speak him bound, I think the only difficulty will be to produce a villainy of so aggravated a malice, whereby ever to assert his liberty.  
But examine we them somewhat more distinctly. The first three Epochaes (yet that way takes the very learned Primate of Ireland) besides what is already objected, imply the Devil to be bound for that whole space in which Blessed Michael conflicted with him, Rev. 12. Surely the bitter throws by which Christianity wrung in, and the warm blood of so many constant Martyrs, were arguments sufficient to make appear that Michael had not to deal with a bounden Adversary. Again. If he were then bound, the little season of his losing Chap. 20.3. runs on apace to finish a seventh century, and hath (Seemingly) much overshot the proportional limits of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being far more than half the interval of his binding. Seriously, I am far from aiming to blast any reverend Authorities, but doubtless the Holy Jesus requires more exact enucleations of his sacred messages, than either of these faint resolutions can amount to. Into such entanglements are those men fallen who have once Slipped the clue of Truth! In a word. Can it consist with Satan in a cage, and cooped up from abusing the world, that he should be able to impose upon the the young Christians so 
[a] To these fe●●s of the Dragon (doubtless,) (and not to Garnets' straws,) the Ap. points in 2. Thess. 2.9. [by lying miracles, after the working of Satan] forasmuch as, I am persuaded) there is no opinion in which they differ from us, but (if well searched after) was either introduced, or is maintained by such collusion.  rank a piece of Legerdemain, as by making show of miraculous cures, wrought (I wiss) by the relics o ● Martyr's, to cheat the credulous world into the establishment of Saint-worship, upon the mistaken ground (so grossly were they abused) of Revel. 20. which prerogative of the Martyrs reigning with Christ 1000 years, they expounded of this * Idolatrous Royalty, into which the Dragon had thus gulled them by the occasion of those wonders, which they presumed to be the festques of providence as intended to point them to such expositions. Truly if it can be proved that Satan was all this while in his dungeon, I shall be the apt to think that he spoke from his hole (through a Trunk) into Dunstan's crucifix, at a Council in Canterbury, Anno Domini 972. (which falls within his binding, begin the account where you please,) uttering an audible voice to this purpose [Dunstan's opinion is the right], he at that time being a most ardent Proctor against the allowance of Marriage to the Clergy.  
What should now deter us from making this deduction, That this very Millennium is that space which the sacred writ hath defined 
(b) The milon. of ligation is confessedly tempus definitum. For after must he be loosed a little season, Ergo that of Christ's Kingdom is so too; Since one and the same space is meant.  for these mysteries? Hear an express from the Spirit, Revel. 20.4. I saw the ** souls of them that were beheaded for the witness of 
[*] Judge whether I lie by these words of an early commentator upon the Apoc. c. 20.4. Me. ito cum Ch●●sto & vixerunt, & regnarunt. Quemadmodum videmus etiam sub fidelibus Regibus a●que principibus, dum adoran●ur, contra omnem etiam corporis infirmita●em, ac Daemonum energiam ostendunt dat●● sibi à Deo gratiam.  
(c) If any court me over critical ●n●streining the Emphasis of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the Text, their partiality ought n●t to make them forget with what zeal the same observation is pursued ●n the dispute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
(*) Sure this expression will no way comply with their exposition who interpret the first resurrection of ●he life of grace, that notion being disagreeable to separated souls, or if it were no●, yet could not the rest of the dead, after the thousand years (supposed to be the wicked) ever live that life, viz. of grace. But if we give way that the same word [Live in the space of one line, may be appliable to two so different senses, as to import the life of Grace to the one sort, and life in its proper sense to the other, we open such a g●p of licence to perverse Cavillers, that by the opportunity of such freedom of acceptions they may distort these Holy Embassies into what ever compliances may best suit with their designs.  Jesus— And they lived and reigned with Christ a thousand years, which that we may rest assured to be the very same thousand in which the Devil is bound, the Greek affords an unavoidable evidence, for having expressed the time of Satan's binding (vers. 2.) without an article, it delivers the same measure of Christ's Kingdom with the article as emphatically reflecting upon the foresaid thousand, vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where doubtless we should not have injured the idiom (considering the want of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the second verse,) to have Englisht it those thousand years. Now say in good earnest, Is it not more than likely that St. Peter intended the same thing, remembering, 'twas the Jewish paraphrase (as you heard) of the Day of Judgement, [One day with the Lord is as a thousand years] to which St. Peter (jure) alluded? I shall not need to tell you of the extant tradition of old Elias, (a Jew that lived under the second Temple) to this sense. 'Twere handsomer for us to remember (with some reverence) that the most enlightened, the most pious ages, and the most fruitful of Zealous Martyrs through all the Christian times, were of this mind too. And peradventure, it might do us no injury to reflect that in the thirteen following Centuries (which opposed it) Antichrist both gained and kept his footing by the advantage of that oversight. 
(a) Rev. 10.7. Rom. 11.25.   
Give sentence now impartially if this Incomparable beauty of Israel commence not at our Lords next coming, and if the commensuration of these Transcendencies be not (in the sacred language) the day of Judgement. What now though some objections may interfeer? not readily to be resolved * Mystery (my thinks) might easily stop such 
(a) The Socinians and Arians, etc. have too sadly warned us that wanton wits may entangle any Truth with very perplexed intricacies.  gaping mouths. But for reconciling the difficulties emergent from this Tenet, I hope hereafter (as the Lord shall Lend me assistance and time) to appear to the World with more ample satisfaction; Till then give me leave succinctly to propose a few suggestions, to abate, at least, the vigour of reluctancies. If any (in the first place) conceit that this larger duration than they have hitherto imagined leads into too gross conceptions of that divine Assize, as if causes before the Searcher of Spirits required so slow a discussion, as before our earthly Tribunals; Let such objectors know, that scruples of this kind proceed merely from the mistaken notion which themselves have framed of that Terrible Day; presuming it to consist one●y in some shorter hearing and deciding the deeds of the World, whereas in truth (by Scripture-assurance) it contains that noble chein of miracles, within which period his Judgement and righteousness shall in an inconceivable way be manifested over the whole earth, and the world presented with a Legible Comment upon that Text, [He will have mercy on whom he will have mercy] Then shall the 
(a) See Ezek. 39 21. All the Heathen shall see my Judgement, etc. The Prophet speaking (from God) about the restaurat on of Jer. at the confusion of Gog and Magog. And that we may conclude it to po●nt at the day of Judgement, the Spirit says vers. 8. This is the Day whereof I have spoken, where [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (It is done) is a firm token of the final Day; as in Revel. 16, 7. at the seventh v●al. And Rev. 21.6. ut supra. de Euphraie.  Heathen know that he is the Lord, when he shall be sanctified before their eyes, It being his own holy names sake (not Israel's) for which he doth these things. Ezek. 36.22, 23.  
But time shall then be no longer, Revel, 10. All duration being swallowed up in eternity, and no more measuring by Thousand years. I will not here discuss the Philosophical quirk of Tempus, aevum, and aeternitas, though from thence (I think) was this objection hatched, (and this is not the first point in Divinity that hath been injured, by laying it too close to the Philosophy- Meet-Wand.) Nor shall I need to detect the shallowness of that conceit, which foundeth the nature of Time on the motion of the Orbs, as if a year were not 52. Weeks though there were no Sun in the firmament, nor an hour the twelfth part of a day, though we knew not how to bond it by the shadow. To side-slip such toys as these, Let any one judge of this following sense, if it be not clear and round. The Lord 
(b) 'Tis the Lord (who is here called the Angel that stood on the Sea) as evidently appears by his majestic description verse the first.  Christ swears (and his Oath sure is worth the heeding) That upon the expiring of the Time, Times, and half a Time, or the 1260 Days, (being the limited cycle of the beast and his contemporals in the Revel.) there shall be no 
[a] Suitably to Is. 60.22. (speaking of this mystery) I the Lord will hasten it in his time.  longer time, but this mystery shall be fulfilled, nothing else shall intervene, but the seventh Trumpet shall sound. That I have not miscommented upon this sacred Oath read the sixth and seventh verses together, and try if thou canst find any other meaning. Again, examine the 5, 6, and 7. verses of this Chapter in the Revel. by Dan. 12. and 7. The 
[b] As in the Revel. so in Dan. he that takes this oath is Christ himself, being [the Man clothed in linen] of whom see Dan. 10.5, 6. with Rev. 1.23, 14, 15.  person in both places standing upon the waters, lifting up his hand to heaven, and swearing by him that liveth for ever, but in holy Daniel particularly expressing the Time, Times, and half a Time. Lord! that men with eyes in their heads should stumble in so plain a way, and rather expound this in Daniel of Antiochus Epiphanes (be their account [by Days] never so uneven) than allow it (in its genuine cleverness) to afford any light towards so despised a truth. One thing I am sure of, that the countre-interpretations to this opinion, are forced, haled and per dures, but such as run with it facile and natural, it being (without question) an incomparable advantage to the extricating many Knots in the Bible, could we but once conquer that piece of pride (which we know who is so chid for) in esteeming ourselves more infallible than the first three hundred years.  
'Tis often asked how can these things consist, since the notion of Judgement imports a distribution of Justice according to every one's works, allowing no capacity for conversion? so that if the Jews return be not till our Lord appears in the clouds, how is it that they perish not amongst the enemies of his Kingdom whereof they are the principal? I will return (for answer) the words of that admirable Divine Mr. Mede (a gentleman certainly of as clear a brain as ever the world could boast of) I salve it with a supposition of some 
(a) Nor will it one j●t take off from the exactress of the appointed Epocha (viz Christ's coming to judgement) considering how short a space this miraculous conversion is promised to be effected ●●n, Is. 66.8. a place undoubtedly treating of the Jews restitution, verse 20. where also is mentioned the fiery expostulation v. 15, 16. New Heavens, etc. v. 22. The inlargment of the Gentiles. ver. 19 ut supra, yea and perhaps This very latitude or  latitude in that appearance, as being first to be uttered with some preparation or praeludium to the Jewish Nation, before his great and universal appearing to the whole world to judgement. So Cestius Gallus the Precedent of Syria compassed Jerusalem with an Army, by way of anticipation, three years before the final and fatal siege by Vespasian, for a warning to the believing Jews to fly to the mountains of Arabia, according to our Saviour's sign given them Luke 21.20. For strengthening of such a supposition, me thinks I discern in Saint Matthew (the Hebrew Evangelist) c. 24. verse 30. two such appearances intimated, The one in the words, Then shall appear The 
(bb) sign of the Son of Man, v. 19 And I will send a sign among them— consider it.  sign of the Son of man in Heaven, and all the Tribes of the earth shall mourn; (out of Zach. 12. vers. 10, 11, 12.) The other in the words following, And they shall see the Son of man, coming in the clouds of Heaven, with power and great glory (out of Dan. 7.)  
But in case this may not satisfy, shall we therefore dare to gainsay some Truths because our 
(*) Mystery, Mystery.  shallow reasons cannot manage them? though truly without some such concession that reverend man pleads for, I dare conclude that Malachy 4, 5, 6. will never be understood while the world stands. Which great and dreadful day, that burns like an oven, etc. verse 1. If not the day of judgement, 'twill prove but of little assistance to unravel one Text by another. As for the marginal reference, pointing at John the Baptist, the 
(c) Admit the Fathers erred concerning the person, and some other circumstances about this Elias, yet might the substance of their opinion be true, for so they erred in many part culars of the person, quality, and reign of Antichrist, yet for the substance the thing was true.  Fathers (if we dare credit them) may deliver us of that scruple, generally inclining that Christ's his second coming, (as well as his former) shall be ushered in by that celestial harbinger, and (probably) the same Elias too, viz. John the Baptist. If so, the margin breeds no repugnancy at al. It any yet had rather construe this chapter of our Lords former coming, I require of him how he dares cad that the Terrible Day of the Lord, burning as an O●en, and devouring all the wicked root and branch, verse. 1. which our Saviour himself calls the Acceptable y●er of the Lord, that proclaims general mercy to the Captives, sight to the blind, etc. Luke 4.18, 19, 21. How can that so sweet a day be the same with this so dreadful, which sweeps a way root and branch, and allows no quarter to the ungodly? or who will say that the spiritually 
(*) Remember the Apostles phrase [Led captive by the Devil, etc.]—  Captived, and blind, are not (during such captivity) in the state of wickedness, yet, not then confounded, but illuminated? But especially how was it true of the Holy Baptist in his former ministry (which yet Truth itself spoke of him) that Elias first comes and restoreth all things, Mark 9.12. The phrase being the same with what Saint Peter useth, Acts 3. Restitution of all things; affixed to the time when he shall be revealed from heaven, verse 21? But of that time Saint Paul will satisfy us, 2 Thess. 1.8. that it is when he comes in flaming fire taking vengeance on them that know not God; Surely this very flaming day in Malachi, when the ungodly shallbe as the stubble, and that day as a burning Oven. Lastly, who can possibly understand the Prophecy otherwise, than of Israel's restitution, it being so consonant to the rest of the Holy 
(*) See Joel Zach, etc. ut supra. Joel 2.31. Great and Terrible Day. Note. The glorious promises began to draw out in Christ's former coming (the Kingdom, as was before advertised, being the same, though the state twofold,) Whence it comes to pass that this Prophecy of 2. Joel, is quoted in Acts 2. of those days; to wit, The Mystery beginning to issue forth then: but not to receive full accomplishment (as to divers particulars) till this Terrible Day, Ushe●d in by the Sun's darkness, the Moons turning into blood, etc. all which, the Evangelists themselves (in the received opinion of the Church) refer to the time of judgement Truly, this Note, if well observed, might cure many the like webs in this controversy.  Penmen, who constantly date it on that Terrible Day? Pick any other meaning from the second and third verse, who can; Only take in the fourth verse, for a Monitor that Israel is here spoken to in propriâ personâ. And for a corollary, See how easily the sixth verse comes up to the same sense. He shall turn (or 
(a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Mark 9.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so in Acts 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quaere, Whether this notion, (viz. conversion of the Jews) may not chief denominate Christ's second coming, The time of restitution.  restore, see the LXX.) the hearts of the Fathers to the Children, and the hearts of the Children to the Fathers, i.e. He shall bring the refractory and unbelieving postery of the Jewish nation, to have the same heart and mind their holy Fathers and Progenitors had, who feared God and believed his promises; that so their Fathers might as it were rejoice in them, and own them for their own children; In plain English, he shall convert them to the faith of that Christ, whom their Fathers hoped in, and looked for. I am now much deceived, unless holy Gabriel interpret it the same way, Luke 1, 16, 17. both in speaking literally of Israel, and in paraphrasing the latter part [And The Hearts of Children to their Fathers,] by [And The disobedient to the Wisdom of the just]. Read the Blessed Angels comment thorough. [He shall go before him in the spirit and power of Elias, to turn (or restore) the hearts of the Fathers to the Children, and the disobedient to the wisdom of the Just, to make ready a people prepared for the Lord; to wit, he shall reduce the disobedient offspring who now kick at Christ, to the wisdom and piety of the most zealous of their Fathers, etc. This (by the way) is most sure, that the Gentiles in Christ's former coming had gained little by this promise, in being effected upon them, namely [restoring the hearts of the fathers to the children,] their Ancestry being all Pagan.  
As to the main difficulty of the Apocalyptical Gog and Magog, swarming, and perishing at the end of the 1000 years, I commend every sober Reader to the learned discourse of the worthy Mr. Mead, whose judgement about it was exceeding solid, and virtuously modest, (as truly in all his tenets) and so powerfully convincing, that no worse man than Dr. Twisse admired his discovery; Be only thus far advertised, that Gog and Magog in the Revelation, are very far different from those in Ezek. cap. 39 the one namely, to be destroyed at the beginning, the other at the end of that renowned chiliad; So hath it pleased his wisdom, with two fiery conquests to begin and end that Terrible Day. The Dawning whereof, or beginning of the Millennium is attended with the first resurrection, and the morning-judgment on the then-appearing enemies of his Kingdom; the evening, shut up with the universal resurrection, and the final perdition of the latter Gog and Magog, with the casting of Satan into his everlasting dungeon.  
There's none I hope will so distrust God's providence, as to question the means of deliverance from the wrathful flames of that day. How easy is it for the God we serve to send forth fire with a limited commission? The guard of Angels upon the elect (Matth. 24.31.) is neither weak nor subject to oversight. The God of the Christians can secure us (if he please) without singeing in the midst of the furnace, Dan. 3.27. Or peradventure the objects of that fury shall be separated within the appointed lists of vengeance. Who can say, but that Holy Joel's valley of * Jehos●phat, Chap. 3.12. and St. John's 
[*] Quaere, if the valley be not S. John's Armag.  Armageddon, Rev. 16.16. may intimate some such thing? And why may not St. Paul's catching up in the clouds, and meeting our Saviour in the air, point at some miraculous rescue from that burning oven? It may not perchance work much upon any, to hear that the Jews can produce a 
[*] From Rabbi Elias.  tradition to this purpose, far Elder than the days of our Saviour, though of this I am certain, that the Apostles in their writings alluded to divers passages for which there is no other Testimony extant in the earth save Jewish traditions. 'Twill (I dare say) pose the concordance to find where the Archangel disputed with the Devil about the body of Moses, vers. 9 of S. Judas. And who could be angry with me if I should tell him the Apostle seems to speak wide enough from their sense that presume this catching up to be our immediate transport to heaven? He expresseth himself (me thinks) warily enough to avoid that mistake, by Clouds, and Air, lest (possibly) we might imagine Heaven to be meant, whereas we meet with many other places where this caution is not so curiously prompted, e. g. The fowls of heaven or of the air indifferently, for in the Hebrew notion the air is comprehended under the name of Heaven, but here (though the hebraism would have allowed it) no mention of heaven, but clouds and air. Consider well the context 1 Thess. 4.14. Those that sleep in Jesus will God bring with him, not carry with him. Does not [Bring with him] imply the immediate stage (after the fiery vengeance) to be the earth, not heaven? Again, Those that sleep in Jesus, not all the dead, will God bring with him, So v. 16. The dead in Christ shall rise first; What think you of the first and second resurrection, most exactly parallel to 1 Cor. 15.23, 24. Of an order in the resurrection, Christ the first fruits, afterwards, they that are Christ's at his coming; not all the dead at Christ's coming, but they that are Christ's; remember that; 
[a] If any one tax me for rendering it [Afterwards] I demand why our Translation turned the former word so, the two words being of the very same cognation and extent, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some I persuade myself will tax them of partiality here and not me; The truth is, they observed the former had allowed a great latitude betwixt Christ the first fruits and those at his coming, viz, 1654. years (now) besides what may be. And lest the Millenaries should catch hold on this handle, and require, Why may not the latter also afford the extent they plead for betwixt the too resurrections, being words of equal force and meaning, (differing no way, but one made of the other) To avoid this rock, they Englisht the first, Afterwards, (implying the respite of above 1600. years) but the second, Then, as if (forsooth) it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intimating an immediate prosecution of the same action, whereas 'Tis in the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Truly, this is somewhat, but I would to God this had been all the foul play Translations had offered to this opinion. I shall make thee start in the next Chapter, Reader.  Afterwards comes the end, the universal resurrection, etc. How close to this runs Rev. 20.4.5. and who might not marvel, if the sense were divers? If now universal tradition through the whole Church of the Jews, and the constant doctrine in the first three centuries of Christians, (acknowledged by the Adversaries) founded on so harmonious concordance of old and new Testament, be not sufficient to vindicate a truth against the scoffings of flesh and blood, objecting carnally, to what is delivered for a Mystery, I know not what can. The Lord open our Eyes.   

CHAP. III.  
Proving (from what hath been premised) Christ's personal reign on earth.  
THat the forementioned Beatitude is to be performed on earth, will (I think) scarcely be doubted by reasonable men, for most certainly, the 60: Chap. of Js. all over, and the 65. from the 17. v. to the end (to which two, the 21. Chap. of the Rev. is in many verses adequate) can not way be satisfied but on earth, and 'tis as clear that the rest of the prophets hold an even proportion with those two Chapters. That all this bliss takes rise at the Blessed Jesus' coming to judgement in fire and vengeance, (for I desire to be understood without any amphibology) I am at present strongly persuaded that the second Chapter makes good. The only demand that can remain is this, How for all this can Christ's personal reign be asserted? To which I first retort thus, if such an incomparable mystery (to receive achievement on earth) must enter at his next coming, how well can it be avoided? it being m●st irrefragable that the Jews restauration, and the Gentiles fullness, neither was ever, or can be imagined a beauty of a day's term, but a continued state of some very considerable permanence; and if no more but this be granted, 'twill prove a good step to the Tenet, it being (I doubt not) more than ever the Adversaries expected to find proof. But that's not all. See Jer. 23.5, 6.— The Lord our righteousness shall execute judgement and justice on the earth. If on the earth be not English, I have no more to say. The prophecy is 
[*] As hath been sufficiently proved.  certainly yet unfulfilled, * vide supra; weigh the verses following. Look Ezek. 34.23, 24. I the Lord have spoken it, may help to assuage incredulity. See Ezek. 37.24, 25. To this purpose is Zach. 6.12. Where the Righteous branch must build the temple, (and in a prophecy for certain to be verified on earth v. 15.) So Zach. 14.16. where the King, the Lord of Hosts, is to be worshipped at Jerusalem. I am sensible enough how these places are commonly frustrated, by answering, that they may all be made good though Christ abide in heaven. I yield so too, they might and would be true if that only were the meaning. But then remember, that the 
[*] At the former Chap. proves.  fulfilling is to be at his coming, at what time that admirable Prophecy (amongst the rest) is to be completed, Js. 54.5. Where Jerusalem's maker becomes her husband, in most admirable harmony to Rev. 21.2. Js. 62.4, 5. As also that other Rev. 21.3. The Tabernacle of God is with men, and shall dwell with them, it being formerly averred and cleared, that by Tabernacle is meant the humane nature of Christ: I would fain be satisfied what other sense can amount from these say? If the humane nature's being and dwelling with men (which Ezek. also praedicted c. 37.) an● Christ in his body exercising righteousness and executing justice in the 
[*] Jer. 33.15.  land, (and this in such a state which can not possibly be Momentary, to wit, the conversion of the Jews, etc.) require not a meaning and performance in this world, we must despair of any assurance in expounding scripture. 'Tis very remarkable (in passing) that St. Paul interprets this particular prophecy of Js. 54. (which yet I persuade me, will not be imagined accomplishable any where than on earth, See v. 3.) to the New Jerusalem that is above. Galat. 4.27. How think you, is not this the very same Jerusalem, which S. John tells us (at the appointed time) comes down from God out of Heaven? Which hath been before proved to be the mystery described by the Prophets, of Jews and Gentiles, etc.  
From the new Testament, view Rev. 11.15. The Kingdoms of this World, etc. Sure, This world is English. For the earth, doubtless, and this lower world, shall be the scene of some most eminent transaction, meant by Christ's kingdom; Howbeit it was never imagined by any but base, carnal, and ignoble tempers, to be less than 
[*] Rev. 21.27. Js. 60.21: All righteous.  spiritual, and of quite another mode than the fashion of this world; which consideration alone, I am deceived if it do not fully extricate those words of our blessed Saviour, which some have made use of for their chief argument against this apprehension, John 18.36. My kingdom is not 
[*] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Joh. 15.19. Where the knot is unti'de in S. John's own phrase [ye are not the World] viz. not worldly.  of this world: 'Tis not said (in) but (of) viz. not after the manner of worldly pomp, or administration, not of the same notion with what flesh and blood suggests. or our shallow capacities are wont to apprehend, briefly (as himself expresseth it) not from hence, but out of Heaven from God, Rev. 21.2. and every way a Heavenly glory, though on earth.  
Mean what it will, (for I never encouraged to too much boldness in this mysterious abyss) 'Tis certain we find (Rev. 
(*) Vid. 2 Tim. 4.1. The final glory in heaven is (surely) the Father's throne, 1 Cor. 15.24.28. Ergo the sons throne must mean somewhat else. Nor yet can it be meant of his present Kingdom whereby he rules in our Hearts (in our mortal state) being propounded as a subsequent reward, and not as a present fruition, for we are but viatores yet; not victores— To him that overcometh will I give, etc.  3.21.) a distinct throne appropriated to Christ from that which belongs to his Father. I will not multiply Texts till I have gained some footing, at what time some I dare say will wonder to see what (otherwise inextricable) problems this clue may disentangle. Take one other, which if well understood speaks so home, that it can never be avoided by any that understands the Greek. Hebr. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translators (to avoid this proof) do strangely transpose [Again] contrary to the order of the Greek, that it may have reference to [he saith,] by way of a new quotation, and not to [bringeth,] But how disingenuously, let any judge. Besides, while by such a transposition they endeavour to refer the meaning of the passage to Christ's former coming, do not they diametrically struggle against St. Paul, who determineth his meaning to his next coming Heb. 2.5? and that in the same word too, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] which all that understand the Greek know to signify most properly, strictly and unavoidably [The Earth,] It being a participle of the feminine gender, used in single, supposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood, e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The inhabited Earth. Read then the Text according to the original, and judge. [And when he 
(a) The orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the signification of the future tense, being the second aorist of the subjunctive Mood, besides, 'tis joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Again], so that: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] aught (in strictness) to be rendered [And when he shall bring again, etc.]  bringeth again the first begotten upon the earth he saith, etc.] But Lord! what pains some men will take to fool themselves out of truth! One thing may not be pretermitted, that the text (as indeed the whole context) implies some very glorious matter, which (if S. Paul may be allowed the Judge of his own sense) is determined to 
(b) By turning it The World to come they would seem to mean the Kingdom of glory, but we shall find that the world in that sense is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but no where in all the Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Earth to Come. What difference now between Saint Paul's state of the earth to come, and S. Peter's new earth?   

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

CHAP. V.  
Showing, that by misunderstanding this opinion, the Jews mistook Christ, and the Gentiles let in Antichrist.  
THat the Messiah was expected by the Jews in the age our Saviour was born, is so clear, that it needs no proof, daniel's 
* Chap. 9.24, 25.  WEEKS had so daded them to the very time; From hence arose their swelling hopes that the Kingdom of God should immediately appear, S. Luke 19.11. Which apprehension, to as many as understood it 
(a) 'Tis always the same Kingdom, though under a twofold state as above shown from Dan. 2. etc.  rightly, the Holy Spirit never taxeth, but backs it with a gracious elegy, S. Mark 15.43. Luke 23.51. Luke 2.25.37.38. But alas! the traditions of the Elders had interlaced it with so many 
(b) About that time All the East (as Tacitus informs us) expected a King to rule over the whole world.  secular appertenancies, and external pageantryes, that the subtle Dragon by this advantage dazzeld their fancies with the glaring splendour of their mistaken, and falsely pitched pomp, whereby the eyes of that unhappy age, now (God wots,) made dim by such spangling flashes, quite overlookt the meaner obscurity of his former coming, through their ill-managed conceptions of that misrepresented glory. Upon this mistake they proceeded, (John 6.) being convinced by the miraculous entertainment, that he was that Prophet in whom these glorious promises (misinterpreted by them) were to find accomplishment, to make him a King. verse 14, 15. Thus in a word they oversaw that 
* Rev. 22.16.  morningstar, because their abused minds had not learned to look for him in that dusky cloud of his first appearance, nor rightly to distinguish of his twofold coming, whereas the passages for both, through the whole Scriptures, were so clear and pregnant, that it had been impossible for any Sophister below the Devil to have frustrated their perspicuity; nor he (I think) by any weaker shade than the power of darkness.  
'Twas a feat of the same hand that juggled Antichrist into the world; for this most lovely beauty within some while contracted so much soil (through the odious defilements of unworthy minds) that by zealous Eusebius' days many conscientious professors chose rather to gainsay the authority of the 
* Euseb. was one of those zelotical Antichiliasts, and did his best to undermine the Rev. o strange!  Apocalypse itself, than afford entertainment to what they conceived so ridiculous a vanity. The Devil could wish for no greater averseness than to become so , as rather to deny Scripture than embrace a truth! About those times the accursed Julian must needs inquire of Apollo's Oracle concerning his Persian War, where the cunning Devil turns sullen, and would not be flattered by his many Sacrifices to the favour of an answer, At last his Coyness (being solicited Why so mute) was courted forsooth into this sly return, that the corpse (I wis) of Babylas the Martyr (buried near his temple in Daphne) stopped his windpipe. Babylas is forthwith (at the Emperor's appointment) dislodged by the Christians, (when without doubt relics of so apparent an efficacy were covetously snatched at by the remoovers) so that a conceit was quickly sprung, that other Martyr's bones might be found upon trial as terrible to the Devil as those of Babylas, which was no sooner essayd, but experience presently verified it with improvement, and all the world so rung with wonders done by Martyrs, that even holy men were at length surprised, and carried away with the power of delusion; No more need now of questioning the 
(a) Wonder not Reader, that the opposers of this truth, should anciently challenge the Revel. for this Mystery is so closely interwoven with that sac●ed Book; that it is impossible for rational and impartial men to retain the one and reject the other. See Revel. 10.7. chap. 11.15. chap. 20.4. 〈◊〉 21. all over, paralleled with Prop. etc.  Revelation; Nay, but shake hands and be friends rather, for Heaven hath resolved the controversy— Thus divers ran a gadding after the Dragon's lure, and shortly fell to such expositions of Revel. 20.4. (about the Martyr's reign) as might seem to establish Saint-worship cum privilegio, and authorise such 
(b) The main and fundamental error of Antichrist, is spiritual fornication, or plurality of objects in divine worship, for this cause is it said, The Whore of Babylon, not, the Liar, Murderess, or Tyrant of Babylon; so that the riste of Saint-worsh●p is certainly the Epocha of Antichrist. But thou wilt marvel Reader how th' s abomination surprised (in a manner) the whole Christ●an world shortly after the time of Julian, this cheat (no doubt) proving an unimaginable snare to the inadvertent Christians.  invocations upon the avouchment of providence itself, v. supra.   

CHAP. VI  
Humbly presenting to all Christian minds certain characters from the sacred Bible, which seem to denote that This Dreadful Day, which shall burn like an oven, is hard by upon us.  
IN the first place it is most certain that there is a limited time, clearly expressed in the Revelation, upon the expiring whereof hath past an oath from 
(c) That it is the Lord that swears, and this the measure of time, upon which the Oath is pitched, See above, from Holy Dan. cap. 12.7. Where is plainly mentioned (in the Oath) Time, Times, and half a Time. Besides, 'tis the bound of Antichrist, (viz. the Beast, cap. 13.5.) whose destruction we know to be at the day of Judgement. 2 Thessal. 2.8. ut supra.  Christ himself, that time shall be no longer, Revel. 10.6. This limit is declared to be 42. months, Revel. 13.5. or 1260. days, chap. 11.3. chap. 12.6. or a Time, Times and half a time, ch. 12.14. being all but the various expressions of the same Measure (viz. of the Beast, and his coaetaneans,) So many days making exactly 42. months, and those months amounting justly to Time, times, and an half, to wit, three years and a half. If now the spirit hath also determined whether this period be meant literally for 3. single years and a half, and manifestly propounded where the account shall begin, we can not sure be so irrational but to conclude this to be an incomparable act of favour in our Lord (to afford his Church so sweet a 
(a) Thus was he pleased to deal with his people concerning his first coming, Dan. 9.24, 25. as also about the destruction of Jerusalem, Luke 21.20. being two passages of as high concernment as could possibly be communicated to the Church.  warning, and encouragement to vigilancy) and a most rude neglect in ourselves if we despise so great salvation: But (really) both these doubts are explained, (and therefore Reader, trust our Blessed Jesus on his Word, for the Apocalypse, (as thou shalt see ere I conclude) unties all the objections to the contrary.) The former, about the understanding of the Days, is apparently discovered to be 
(b) They must needs imply some definitive time, the Scripture using no number indefinitely but those which the use of speech hath made such, as, 1.10.1000. But mixed and compound numbers as these are, 3½. 42.1260. are neither in the Hebrew, nor (perhaps) in any other Language used indefinite y. If then a definite limit be here employed, it m●st needs be either Historical or Prophetical. Nay, that thou mayst be confident that Day is taken here fo● Year, I may chance hereafter to advertise thee of a most wondrous p ediction, once given out upon this very ground in the Rev. which proved accordingly to the very day.  Prophetical, (namely Days for Years) cap. 11. It being the space of the Witnesses prophesying in sackcloth, verse 3. who must lie dead three days and a half, verse 9 and after that flourish again, verse 11. Now if the three days and a half of their lying dead cannot possibly be understood historically, [for three single days] (for how can the Inhabitants of one side of the earth send gratulatory Messages to the other, by way of insulting over the dead Prophets, in three bare days and a half? verse 10.) No more can the 1260. days of their mourning: for as much as they are all parts of the same story, and must necessarily be taken in the same sense. Ergo, Day for Year.  
The latter, of the Ep cha from whence the Lord will have this number reckoned seems full as evident, ch. 12. The woman's abode in the Wisderness (whither she fled from the Dragon) is but these 1260. days v. 6. If then it be revealed, when first she flew thither, the intent of such a mercy was (assuredly) for his people to reckon from; Come now and see the goodness of our God v. 13, 14. And WHEN the Dragon saw that he was cast unto the earth, He persecuted the woman-And to the woman were given two wings of a great Eagle that she might fly into the wilderness; Tell me, is not here a plain [WHEN] from which thou ought'st to count? Doth the ●ight of History clearly make appear when the D●●gon was finally cast down, that is, when heathenism received so remarkable a blow, that it never after that made head any more in the Roman Empire? a moment so eminent that after it their never succeeded a Pagan 
(a) The Dragon was cast down from Heaven, verse 8. i e. from the sovereignty and top of dominion, which he enjoyed during the time the Emperors were heathens, etc.  Emperor? 
(b) This must needs be the genuine exposition of dethroning the Dragon, for if Michael be the champion of the Church, Dan. 12.1. The Dragon (that fights against him) must needs be the Chieftain of Heathenism.  Ethnicism never after publicly maintained, nor any open attempt ever made for restoring it again? If all this be legible (in great letters) to as many as will take the pains to look into Ecclesiastical story, wilt thou still persist in doubtfulness about what time the Dragon was thrown down? Nay, has providence so strengthened our assurance, by a collateral confirmation, that 
(c) The very words of the Historian run thus, Theodos. contracted his sickness soon after his return from the battle against Eugenius, and died, etc.  scarce was this noble victory accomplished, but the great Eagle was manifestly displayed in her two wings by which the Woman fled, and must all this pass for casualty? for the very next year, good Theodosius (under whom this renowned battle was fought) was called for by our Lord, of whom the Historians (never dreaming, in that, I dare say, of the Apocalypse) make this express, and signal animadversion, that He remarkably by his Testament divided the Empire (the ensign whereof was the Eagle, as every Schoolboy hath heard) between his two sons Arcadius and Honorius, assigning to one the Empire of the East, to the other of the West; Say Reader, were not here given the two wings 
* From this time of parting the Empire between two Caesars, East, and West, it constantly remained so divided, to the very ruin of the Empire, whereas the Division by Constantin was quickly made up again; And 'tis remarkable that Constantin left it to three sons, but Theod. to two only; two Wings, etc.  of the great Eagle? Consider it. But I will relate thee the story more distinctly, with the very observable circumstances attending it, in the very words (for the most part) of sober and godly Mr. Simson.  
About the year 394. Eugenius (that fierce Champion for the Dragon, and one that threatened to be another Julian) came with his Chieftain Arbogastus, at the head of an exceeding formidable Army against Theodosius the great, upon the bate quarrel of Religion, and the very design of restoring Ethnicism, briefly, the two Armies engage, The battle went hardly with the Christians at the beginning, but Theodosius had his recourse to God by prayer, and the Lord sent a mighty tempest of 
(a) O Nimium dilecte Deo! cui fundit ab antris Aeolus armatas hyemes, cui malitat aether, Et conjurati veniunt ad classica venti. Claudian. of this miraculous conquest.  wind, which blew so vehemently in the face of Eugenius his Army, that their darts were turned back by the violence of the wind in their own faces. The Tyrant Eugenius fell down at the feet of Theodosius to beg pardon, but the Soldiers pursu'a him so straight, that they slew him at the Emperor's feet. Arbogastus' fled, and, being out of all hope of safety, slew himself.  
How thinkest thou (Reader)? Is it altogether improbable that this should be the date of the Dragon's downfall? Can providence have used a more opportune festque, to point at a conquest over the Devil, than by the suggestion of a tempest? Whereby the Prince of the Air might seem vanquished in his own dominions, and by his own weapon too (a tempest.) Where should Angels skirmish (Revel. 12.7.) but in the Air? And if St. John's words [
(b) Howbeit, Daniel's Text may seem to imply some such manner of conflictation amongst Angels, towards the managing of sublunary affairs. Dan 10.20. This will all grant, that the works of divine providence, and government, are executed by Angels.  War in Heaven] may chance not to intimate some such thing, (though in the Hebrew notion the Air (as I said) is comprehended under the name of Heaven,) yet what hinders but we may be prompted to make reflections upon them by so transcendent (and significant) a circumstance as this of a tempest? Besides, may not the consideration of Theodosius' praying hint some such divine matter to thee? Thou hast heard, I dare swear, (I would thou hadst always remembered as well) that t'as been a ruled case in the Church, time out of mind, Preces & Lachrymae, etc. No other weapons are allowed us (in the contest of Religion) but those; while Theodosius contended by arms, the Devil was too hard for him, the Christians were sore put to't. 'Twas not the proper artillery for Religion. But so soon as the hand drops the sword, and is lifted up, Holy Michael's party carries it clear? No sooner is this Angelical Ammunition recurred to, (Prayers a Winged Weapon) but the Adversary's darts recoil upon his own pate, and the Dragon mauled by a tempest. If this therefore should be the passage at which the B. Spirit here aims, (and prayer speaks as fair for Michael, as the tempest pointingly to the Dragon,) than I am sure can it not be far to our journey's end (however) thou canst not but take notice of some admirable exactness (mean what it will) that about the same pitch of time the Empire should be divided too; Theodosius, (lest too wide a latitude might render the rest doubtful) sickening and dying 
(a) viz. About the beginning of Anno Dom. 395. to which if we add 1260, it guides down to about 1655. I determine nothing, but barely present it thee Reader as the duty of my charity, Though other men's principles (as well as these) have levelled at 55 or 56, or some time thereabouts. The Judge (for certain) is at the doo●. The Lord make us watchful. Though I am no great favourer of Modern Revelations, yet I cannot but account it the offering of my Charity to advertise thee of that memorable passage of Mr. William Sedgwick, being a Minister of sober and very conscientious account, who Anno Dom. 1646. at his devotions, received a voice (with an appearance) to this sense, Go, tell thy fellow-brethrens that yet ten days and the Day of the Lord shall be. 'Tis well known, he was faithful to the Command, and misunderstanding the import of the Time imagined it to signify ten natural days. But he was not the first that might receive divine messages and not understand them. I heard (saith Daniel) but I understood not. chap. 12.8. This I am certain: He was carried on with so extraordinary a power, that exceeding grave, rational, and Holy men can bear witness for him, how in most places he came, he overthrew all the strong holds to the contrary. London and that part of the Kingdom know him by the moe-name of Dooms-day-Sedgwick. But consider it Reader, for it suits very marvailously with the period of the Apocalypse. And remember our Chronologers compute the distance from the first Adam to the flood about the same space that the Revelation seems to allow from the second to Adam the fire.  shortly after his return from this battle, says Mr. Symson, who, (I dare clear the man) never thought of the Apocalypse in speaking it. This sacred Book affords many other marvelous characters of the same importance, all concentring in the foresaid date of Theodosius' death; as, the first Trumpet, the arising of the Beast out of the Sea, (appliable to Alaricus' stormy invasion that very year) The first trampling the outer Court by Gentilizing Christians, (for seriously popery is no better than Christned-Paganism) and the appearance of the two horned falls Prophet, for the emergency whereof about this very time you would wonder to hear what might be produced, but my design at present allows it not, but hereafter may. I will therefore shut up all with these following Queries.  
First, Whether the slaughter of the Witnesses, Rev. 11.7. might not be intended by our gracious Lord for a sign to his Church of the 1260. days of their mourning, (verse 3.) and the contemporals, to be then drawing to an end, when we should see that more than ordinary contempt, and desolation upon the Prophets? and for this regard chief (not so much (happily) for the grievousness) might it obtain a singular remembrance and description, 
(a) Peradventure if this instance of Saint Luke, and daniel's weeks be well observed, it may seem to be the method of our Lords gracious dealing with his servants to be so indulgent to their frailties a to allow them predictive warnings of his future intendments, to serve as sweet incitements to their watchfulness, and incouraging-advantages to their diligence.  even as the environing of Jerusalem by the Army of Cestius Gallus, about three years before the fatal siege by Titus, was foretold by our Saviour as a warning, that the desolation thereof drew near, Luke 21.20.  
Secondly, Whether this present calamity, and unmatchable conculcation of Protestantism, (for that, (especially the ministry,) must needs be the attestation of God's truth, if the Papacy be the beast,) Sound not as a comment on Revel. 11.7. considering how visible it is to every eye, that the beast which ascends from the bottomless pit, (i. e. the same beast we are wont to expound Antichrist, Revel. 17.8.) is the contriver and actor of our ruin, as appears by his Legion of Jesuits and other emissaries swarming amongst us, transforming themselves often into illiterate (but 
(aa) Inquire (Reader) of what is reported of the beyond-Sea-Sem●naries, that the Students are accustomed (for their recreation at lusory hours) to addict themselves to some manufacture or other, whereby they become proficients not only in literal, but mechanic knowledge too; what ever thou thinkest on't, truly it seems no less to me than a head-form policy of the Dragon; for by this opportunity they issue out among the reformed Churches, some for gifted Shoemakers, others, for inspired Weavers, etc. to the undermining of our Reformation.  gifted) Enthusiasts, otherwhile into desperate Arians, yea and sometimes (doubtless) into Anabaptists, Quakers, and Converted Jews (as that late famous Impostor at Hull,) striking by all means possible at the very root and life of our Religion, everting (to their power) the principles of our holy faith, distracting us into infinity of schisms, and varieties of opinion; and (upon all opportunities) insulting over our weaker Catechumeni; Where's now your Protestant Church? Can there any six of your Ministers be produced that consent (universally) in one belief? nay can ye produce any ministers at all? Have not yourselves confessed, (and often struggled in the Controversy) 
(b) What ever excuse may be found in this matter for other Reformed Churches (who are wont to plead necessity) can not way (as I see) relieve the Presbyterians of England, where Episcopacy, was wilfully, inconfiderately, abominably, (and well if not sacrilegiously) rejected by them.  No Bishops, no Ministry, Episcopacy being the known and only Door through all ages by which ministers were initiated into their function, etc. In plain terms this last blow stabs us to the heart, the truth being a granted one, and made good by those two admirable Lights D. Hammond and D. Taylor, against all the Presbyterians in Christendom. Judge now whether the Protestant-Prophets be not 
(c) Mistake not all the time in which the Prophets lay with dying pangs upon them (for that's far more than three day's ½) for that for which they lie dead, But happily I may hereafter acquaint thee with such a moment of their fatal blow, (after which there appeared no more hope for them in the world) that may seem very probable to thee; From that time mightst thou call them stark dead, all hopes being then cut off; whereas while any hope lasted thou couldst not say were Dead.  dead, which cannot (at present) propagate their likeness.  
Thirdly, would it not be considered whether the sundry pressing importunements to read this Book (being far more than to any book in the Bible) may not import that the contents of this letter do after some peculiar manner concern the sons of men, in respect of those advantaging discoveries, and most indulgent communications of our master's pleasure, through all the ages of the Church? the Christian and pious observation whereof may fortify our resolutions against all the black accidents we meet with in our pilgrimage; (being no other than what our Lord hath given us notice to expect in their appointed series;) and constantly solicit us to a prudent watchfulness, and hold us to our continual guard (against any possible surprisal in our times) down to the great and dreadful appearance of our Dearest Lord. Examine this thing well (as thou lov'st thy soul) Good Reader, and try if it be a fancy of my own. See, if the proem to this sacred piece imply not what I speak. Rev. 1.3. Blessed is he that readeth, and they that hear the words of this Prophecy, and keep those things that are written therein, for 
(a) q. d. From this time henceforth the Words of this Prophecy declare the rank of events in their order, therefore, Blessed is he that readeth, etc.  the time is at hand. How often is inculcated (in the second and third Chapters) that memorable Epiphonema? [He that hath an ear to hear let him hear what the Spirit saith to the Churches] even seven times, (the number of the Churches, all concerned in it) at the end of each Epistle. What less canst thou make of Revel. 4.1. Come up hither, and I will show thee the things which shall be hereafter? That sure must needs be a very distrustful Soul which accounts not this invitation to extend farther than barely to S. John. Or, suppose, no farther, yet was not all Scripture given for instruction? Such winning compeliations we find from the mouth every of the four proclaiming 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  creatures (chap. 6.) 
** Our sweet Saviour's own inviting language John 1.39.  Come and see; And that none may at any time think himself unconcerned, look Revol. 13.9. If any man have an ear to hear let him hear. After all this, begin to think with thyself, whether it may not be one of the 
(a) Quaere it be not the Devil's method of fallacy, to cast some veil of prejudice upon such Scriptures as contain the most advantageous discoveries to the Church? The place is now well known (thanks to that Oracle Mr. Mede, no other man, I think, ever discerning it) viz. Is. 9.1.2. by muddying whereof, he struck the chief stroke to the Jews overseeing the Messiah, which had they clearly understood, it had led them down most infallibly to expect his chiefest conversation and ministry in Galilee. Whereas their want of intelligence in this passage of Is. turned it into their chiefest snare, wanting (as they mispresumed) divine warrant for his abode there, so that it became their stumbling-block, Doth any Prophet arise out of Galilee? Nay, and that to good Nathaniel himself, John 1.46. Doth any good thing come out of Nazareth? being a City of Galilee. For so gross a mist had the Deceiver thrown on that Text (and consequently so alien an interpretation) that S. Matth. being carried by the Holy Spirit to refer (for this purpose) to that place, was fain to leave out the Devil's trumpery with which the Septuagint was choked in the Evangelists days, and so still remains; compare, Matth. 4.15. with Is. 9.1.  Devil's principal stratagems, to deter the Christians (as we usually see) from venturing on this book, and to represent it as a sort of high presumption, so much as to take a Text from it, being dressed all over in riddles. 'Tis true indeed our Lord is pleased to speak there in prophetical Schemes and Allegories, which ('tis probable) were once no less familiar and usual to the Nations of the Orient, than our Poetical Schemes and Pictures are to us at this day. This is most certain, that a wary observing the Prophetical language, and emblematical manner of speakings in the Old Testament, is a most unconceivable advantage to the dilucidation of these visions, whereby it may seem that such types as those were Anciently very frequent, and of easy apprehension to the 
(b) Such Symbolical speech we find in Indian, Azyptian, and Persian monuments still extant among us.  Eastern Countries; Nay, who can say but the primitive times had Apostolical expositions (commended to choicer hands) to untie the more reserved perplexities of Scripture? One thing I can tell thee, that many wise men have conceived Saint Paul's words to Tim. 2. epist. 1. chap. 14. verse, of the good depositum committed to him, to imply some such matter. Then tell me seriously, shall we therefore neglect our Lords most dear and sweet letter (and one of so much admirable and useful importance to ourselves) because he hath veiled it with such a dialect as may prove an instigation to our industry? And why wilt thou so wrong our master as to entitle upon him a message of his commands to us, which yet can no possible way be in our times understood; especially after so familiar a key as he hath been pleased to afford us (Revel. 17) by which if well regarded, and used to the best advantage, we may (in a good measure) open the rest of the secret? Which Ch. whoever shall answer to be also allegorical, must give me leave to tell him that he appears little better than a mad man (if not a blasphemer of our Lord) who will venture to say, when the Angel undertakes the part of an interpreter, verse 7. that such words also are Enigmatical. If to tell the mystery, be not to speak in plain terms, and make a darker matter clear, we must never expect to understand English while we breath. Again, what possible use could there be of that divine outcry, Revel, 18.4. Come out of her (i. e. Babylon) O my people, (which yet none can deny to be an infinite favour) if it could in no wise be learned where that Babylon should be? O therefore take we heed (Dear Reader) lest we injure the sweet ingenuity of the Lamb who was slain, and hath opened that sealed Book for our sake, Revel. 5.9. 
[a] If open, then sure to be read.  who therefore holds it forth to us, no longer in a sealed, but an 
* 'Tis Christ that holds the Book, being the Angel on the Sea, etc. ut supra ex Dan.  open form, Revel. 10.8. and sends forth straight charge that thenceforth it should be sealed no more, Rev. 22.10. yea, and at the drawing up quickens our regard towards it, with the same motive he had used in the beginning; Blessed is he that keeps the say of this Book, Rev. 22.7. As before, Blessed is he that reads, etc. But who can be blessed in reading, or who can possibly keep what he cannot understand? Reading without understanding was never any way to blessedness.  
But of that Day and hour knoweth no man, no not the Angels, neither the Son, but the Father, Mark. 13.32. I desire to seem no otherwise than sceptical in all these difficulties. But I pray confer with Rev. 5.9. Where our Blessed Lord opens the sealed Book, and the worthiness to open it, is attributed to his being slain, [Thou art worthy, etc. for thou wast slain.] The Son himself (as man) before his Passion (we may speak't with a holy Reverence) had not this mystery revealed to him; 'Twas only (as yet) in the Father's hands, Acts 1.7. The Son at thi● time unslain, unglorified. The Book was as yet a sealed one (answerable to Da. 12.4.9.) But the Captain of our salvation (who was made perfect through sufferings, Heb. 2.9, 10.) hath now both unsealed it, and Commanded it for ever to abide so, Revel. 22.10. So that may we not now think (as the Apostle seems to intimate, 1 Thess. 5.4. & 5.) that if that Day do overtake any as a Thief in the night, (though this also useth to be another objection) they're only such as are in darkness, and not the Children of the Light? 'Twill (indeed) appear as the flood in the days of Noah, finding men eating, drinking, etc. Matth. 24.37. But neither doth that Text imply the want of all light in the sacred Oracles whereby we may be guided into this expectation, but rather the hardness of men's hearts, as it was in the days of Noah; when (sure) his so long continuance in the building an Ark might have been conviction sufficient to any (but men before drowned in security) that the Flood was coming. Might not every stroke upon that signal Fabric have proved a Se●mon of repentance to ingenuous minds? Consult with that place of St. Peter, and see if upon this very score it call not holy Noah the Preacher of righteousness. 2 Pet. 2.5. To which purpose also may that other more obscure passage of the same Apostle be urged far more sensibly (I trow) than it is wont to serve for Purgatory, 1 Pet. 3.19, 20. Namely that Christ by his Spirit preached (in the Minist'ry of Noah,) to those rebellious miscreants, of so narrow and confined Spirits, that they allowed not themselves so much liberty of reason, and freedom of discourse, as to collect that the threatened Flood must needs be approaching, though they saw an Ark so long in rearing. Answer me (Reader) doth not [the long suffering of God, waiting in the days of Noah, while the Ark was preparin] mentioned by St. Peter, produce this result, That they in the days of Noah obtained a very merciful premonition, 
Gen. 6.3. Yet his days shallbe an hundred & twenty years, being generally expounded (nay, and by our Synode-Notes too) of God's prediction concerning the Deluge.  in which they might have read the intentions of his vengeance upon those times, had not their obstinate reluctancies rendered those sweet opportunities ineffectual to themselves? And if the State of the World at his second coming be as it was then, (as so we hear it must) doth it not imply the Indulgence of our Lord in gracious forewarnings, but our own defectiveness in their observation?  
Who ever (after all this) shall think this speculation of time a needless curiosity, let him remember how our Saviour reproved the Jews for neglect hereof, Luke 12.56. O ye Hypocrites, ye can discern the face of the sky, but how is it that ye do not discern this time? viz. that this is the very age in which the Messiah is to be born. And that this was our Holy Saviour's meaning appears by that other famous passage of his recorded by the same St. Luke ch. 4. Where our dearest Jesus in mere design to point at daniel's Weeks, (which led down to him) by the identity of the phrase, takes a Text from Isay, He hath anointed me to preach the Gospel. Luke 4.18. From whence he raiseth this so useful doctrine, (had not his hearers been unimaginably stupid) This Day is this Scripture fulfilled in your ears, verse 21. But why (I pray) This Scripture, and this Day? Why? Look in Daniel, and you will easily see the reason, D●n. 12.24. Seventy weeks, etc.— And to anoint the most holy. q. d. The appointed time leading to me is now expired, This Day is this Scripture fulfilled in your ears, The Spirit hath anointed me— How is it therefore O ye Hypocrites that ye do not discern this time? The Lord deliver every one of us from the danger of the like expostulation, How is it, etc. Since the Epocha guiding us in the Revelation to his second coming, is far more clearly expressed than that which led to his former in Daniel, Let any one weigh, [And when the Dragon saw he was cast unto the Earth, etc.] with [Seventy weeks are determined upon thy people and upon thy holy City] Their [WHEN] from whence they were to reckon, seems to be but obscurely implied, ours clearly expressed, and yet they were called Hypocrites, etc. And shall not we? God grant we be not.  
I will present but one suggestion more to this consideration, and take leave. Is it not probable that the subtle old Serpent, about the times in which Christ was to be born (of which he was able enough to make collection from daniel's Weeks) perceiving the Nations (as I told thee) partly from Daniel, and partly from the Sibyls scattered predictions, to be full of the expectation of some admirable change, thrust in that marvellous piece of imposture about Salonius, Pollio's Son, born smiling, purposely to become the subject on whom all those glorious Eulogies of happy mutation might be fixed, 
(a) Note; This youth came smilingly into the world, but our Lord with all the circumstances of humility, and poverty, which aggravations not question but the Devil made use of to apply [Redeunt Saturnia regna] to the me●ry Brat, and not to the despised Infant, being assisted to this suggestion through the temporal Monarchy, by the vain hope whereof he had prepared the world for this after-impression. ut supra.  as his exceeding remarkable manner of coming into the world (so quite contrary to all other births) might very significantly portend, in design to divert that age from pitching their eyes on the holy Infant Jesus? Vid. Elog. 4. Virgil. But wilt thou not marvel if I show thee that the Devil (being loath to use any other method than what formerly succeeded so prosperously) seeing, (doubtless) that his second coming is near approaching, hath laid the same snare to divert our Nation from expecting this manner of his appearance, by tempting one Arise Evans (a man very exemplary in having predicted divers things which have answerably succeeded, and consequently, authenrick enough to be his instrument in such a snare) to fasten several presages concerning the fate of the former King (of pious memory) all which obtained effect, and the restitution of this his son, upon many passages of Scripture that evidently concern this matter, as thou wilt easily acknowledge (Reader) if in his Book entitled A voice from Heaven, where thou wilt find great variety from the Bible (belonging to this mystery) applied to our state of things partly in what is past, partly in what he encourageth us to expect in England? In a word, All the glorious promises meant in Scripture of our Lord, he applies to the King of England (calling him as I remember the root of Jesse) and in express terms bids them that expect Christ's personal reign, to look for the accomplishment of those promises in that speculation he acquaints us with about our K. Charles, made by him to be the King that shall rule in righteousness, yea and that man by whom God will Judge the World. V pl.  
Consider it Reader, and the Lord direct thee.  
The Holy Trinity, to whom be everlasting honour, be pleased to open our hearts and eyes to the discerning this mystery, and the time leading down unto it.  
Amen.   

The Request of the Author to his Fellow-brethrens, imploring their satisfaction in these following considerations.  
1. SInce by the principles of this Discourse the forementioned Mystery (commencing at our Blessed Saviour's coming) gins with Rome's Ruin, (for if She be Babylon, her fall (as to the City) is affixed to the very hour of the Witnesses rising, being the complete term of the 1260. Days, Revel. 11.13.) Whether it be altogether unworthy of our attention to observe how full the world is at this very day of expectation of that Longed-for Overthrow, in so much that Divers mouths and pens (without any reference at all to the Apocalypse) have published their judgements of that incomparable Desolation likely to be before 1656. pass over us. Nay more, Is it of no moment that the Dissolution of the Turkish Empire (the Apocalyptical Euphrates) is aimed at by Gaffarel about Anno 1655? Really, such prognostications are wont to affect me as little as most men (I persuade myself) breathing; but in this case, where the matter seems so clearly pointed at by the sacred Authority of the Apocalypse, (especially their proofs being of a different nature from mine, yet pitching on the same term,) I could not but present this humble expostulation.  
2. Whether the Holy Spirit seem not to have (after some peculiar way) determined the badge of the Witnesses-slaughter to be look'l after in Britain rather than any other parts of the Reformation; and that for these Reasons.  
First, The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Revel. 11.8. Which we render In the street, will very Naturally signify, 
The Adjective (as all will grant) is here put substantively.  In the Latitude (coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as every Schoolboy knows) In the Out-Coast, border or Frontier, of the great City, or of the Roman Dominions; and in this sense who sees not how well it suits with the State of Britain in those times?  
Secondly, Whether those words [were also our Lord was Crucified] must not needs be understood figuratively? for where Christ was really Crucified (viz. Jerusalem,) there are (I fear) no Witnesses to be slain, The G●and Mahometan Lording it there; or if there be any poor Christian-Pilgrims, yet are their conditions no harder now than they have been for many hundred years together; so that this slaughter can in no sense be verified of that place at this time: And of the times passed we have no reason to inquire, since this passage leads down to the Conclusion. Besides, may not the Word (Spiritually) in the Text, be a Key to open into such an acception? But if such a sense be here allowable, need we go far for the application, if we do but reflect upon the horridness of what this last age hath been guilty? The Lords Christ might be Crucified when some little dreamt on't. vid. Heb. 6.6. God (the searcher of Hearts) knows how far I am from an Incendiarie's spirit in these demands, (for how can the grounds upon which this tractate is framed possibly suit with such a design?) All my aim is at my own and others satisfaction, and watchfulness.  
Lastly, since 'tis Generally granted, that 
(*) See his testimony in the Discourse.  Justin Martyr (within 30. years of St. John's death,) was so firm an assertor of the Notion of the Day of Judgement delivered in this treatise, as likewise Irenaeus, both which lived and conversed with the Apostles immediate Disciples, and peculiarly, Irenaeus brought up at Polycarpus' feet, who was St. John's Disciple, and could relate to Irenaeus (as himself is known to say) what St. John was wont to do and speak: I now earnestly beg of all my fellow Brethren seriously to consider, whether it be not more than probable that this very doctrine was derived to them from St. John's own mouth, especially, remembering how suitable it is to the tenor of the Revelation, in which St. John was the infallible Spirits Penman.   

ERRATA,  
PAge 2. for Jesus read Jerusalem. p. 3. Divers read Divines. p. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 10. to read too. p. 15. store I use read storehouse.  
FINIS.