THE Great Day at the door.  
And He cometh with Clouds that shall judge the Quick and the Dead, and reign on the Earth with all his SAINTS.  
Not for a thousand years in this corrupt and sinful World, as some coruptly conceive and teach,  
Nay: But for a thousand and a thousand, and ten thousand times ten thousand thousands of years, even for ever and ever, eternally in the world to come.  
Wherein righteousness and Peace, Incorruption, Immortality and Joy, shall habit and dwell for evermore, world without end.  
Proved clearly by the Word of GOD.  
Against all those Cabbilisticall Millennaries, and Jew restorers for a thousand years: mystical Familists, and all other such like raisers of new lights out of the old pit of darkness, discovering their visions to be nothing else but mere conjectures, fancies and lies.  DAN. 7. 13, 14, 15. 
I saw in the night visions, and behold, one like the Son of Man came with the Clouds of Heaven, and came to the ancient of days, and they brought him near before him.  
And there was given him Dominion, and Glory, and a kingdom, that all People, Nations, and Languages should serve him: His Dominion is an Everlasting Dominion which shall not pass away, and his kingdom that which shall not be destroyed.  Verse 27. And the kingdom and Dominion, and the greatness of the kingdom under the whole Heaven, shall be given to the people of the Saints of the M●st High, whose kingdom is an Everlasting kingdom, and all Powers shall serve and obey him. 
Printed at London by Matthew Simmons. 1648.   

TO THE TRULY honourable, The Seed of Abraham, Isaac, and Jacob▪ the Children and heirs of God, and Ioynt-he●●es with Christ; Of what People, Nation, or Tribe soever; and in what degree of place, High or Low, Grace and Truth, and Peace, be multiplied.  
Honourable and beloved in the Lord. That the●e is a 〈◊〉▪ country, and a city having Found●tion, and a kingdom that cannot be moved, prepared for you▪ he 〈◊〉 fully assused: For it is most certain, there being ●●thing more abundantly spoken of 〈◊〉 more clearly promised in all the Scriptures, than the 〈◊〉 And that ye shall be delivered from all your 〈◊〉 and troubles in all places wheresoever ye are 〈◊〉 and from all your mournings, sorro●es, pains 〈◊〉 tears, graves, dust▪ and brought to inherit all those g●eat th●ngs promised, with all the holy Fathers and their Ch●ldren, and children's children that have been before you; and with Christ your Prince at his appearing and his kingdom, which will be now very speedily, be ye a so 〈◊〉 assured. And so look ye for him, and for it.  
And 〈◊〉 take heed, that in the little mean time (which is to be between this present hou●e and 〈◊〉 of his appe●ring) no man deceive you by any way or means. For as there hath been false Prophets, and deceiving Spirit● in the world, that 〈◊〉 deceived many, as Christ foretold they should▪ So there are still many, even 〈◊〉 with us 〈◊〉 ha●d, as well as els● here that sh●ll and do d●ce●ve. And 〈…〉 Doctrine you 〈◊〉 hear of, or read tending to the taking your mind, off from 〈◊〉 hope and expectation of your eternal inheritance in the world to ●ome, 〈…〉 same upon any thing that is or can be imagined to be here in this present 〈…〉 not unto it: For all such Doctrine is of the Spirit of Satan, and not of 〈…〉 glorious show soever it makes.  
And as touching the Doctrine of the ●illinaries; Although it be 〈…〉 very next ensuing age after the Apostles, the beloved Disciple of Christ having written the Revelation, and sent it to the seven Churches of Asia (they being not yet disp●rsed by the persecution of the Dragon) the same opinion of a resurrection from the dead, and glorious reign of Christ with his Saints on Earth for a thousand years before the general resurrection, and end of the world, was conceived, taught, and held up by many Christians then counted sound in the faith, Orthodox, as they speak. Some of which being men of great note, Tertullian, Ereneus, Justine, and others, all grounding their opinion chiefly on this place of Scripture, Rev. 20. 4, 5, 6.  
And that now the opinion (●aving lain dead for many hundred years) is again revived and maintained by men of great esteem also ●or learning, &c. whose names for the credit of the opinion, that it may carry the greater countenance and authority with it, are (by those that have published books of the same) mentioned and described with high applause, insomuch as the Doctrine is almost generally entertained both by Ministers and people, and those especially that seem the most zealous, who embrace it with great affection, as a most excellent mystery of truth.  
Although all this be so, yet nevertheless it may possibly be, And if one so far inferior unto them in those great respects of learning and esteem, as there is no comparison, may be so bold, I then durst say, they are all deceived, and err, not understanding the Scriptures.  
And this I do not only say; but by the grace of God, shall also make it plainly to appear, though not unto all men, yet unto you that are the children of wisdom, whom the kingdom doth concern, and who can best discern and judge between truth and error.  
And this is all I do request of you, that ye will be pleased to read, and duly to consider the things I here present unto you; and if ye shall find that I speak not the words of truth and soberness, let me then be reproved.  
And so I submit myself unto your censure, praying always unto the Lord, and desiring with my whole soul, that his truth may prosper in the world, and take place in the hearts of all his chosen people in these last days; and that 〈◊〉 would give unto us all his holy Spirit of truth to teach us, and lead us into all truth, and to enable us to walk worthy of the same truth, to the glory of his holy name, and our own comfort and peace of mind here, and salvation hereafter in that world to come, through Jes●s Christ our Prince and Saviour, unto whom with the Father and the holy Spirit, be all praise and thanks for ever and ever. Amen.  
Your most unworthy Christian Brother, I. E.   

Honoured and Beloved,  
THE things that I shall here in the first place present unto your consideration, are the Scriptures whereon the Milli●aries do ground their opinions before mentioned: the first and chief being this;  REV. 20. 4, 5, 6. 
And I saw Thrones, and they sat upon them, and judgement wa● given 〈◊〉 them.  
And I saw the souls of the● that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the Beast, ●ither his Image, neither had received his mark upon their foreheads, or in their h●●ds, and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again until the thousand years were finis●●d. This is the first resurrection.  
Blessed and ●oly is he that hath part in the first Resurrection, on such the 〈◊〉 death hath no power: But they shall be Priests of God, and of Christ, and shall reign with him a thousand years.  
All these words do the Millennaries take as spoken to their purpose, which I request ye (beloved of the Lord) well to consider.  
ANd first this, how John could with any sense or truth, say, And I saw thrones, and they sat upon them, &c. and mean by They (as the Millennaries expound him) the s●uls of them that were beheaded for the witness of Jesus, &c. which were showed him afterward. Or why John (if he had so meant) would not then rather have said first, And I sa● the souls of them that were beheaded, &c. and then have said after this, And I saw 〈◊〉, & they 〈◊〉 upon them, &c. but that he had respect unto some other person●, whom he had seen and spoken of before: and who may they 〈◊〉 thought to be, but the Beast and the false Prophet, and those Kings of the 〈◊〉 that gathered themselves together against him that sat upon the white. Ho●se, and against his Army, Chap. 1●. For they 〈…〉 and had power and great authority, and judgement given ●nto them, and they beheaded the Saints for those causes mentioned, as by Chap. 13. 1, 2, 15. & 14. 12, 13, 14, appeareth, according to Dan. 7. 25.  
But because John had seen another vision of binding the Dragon before this of the Thrones, &c. therefore, that we may the more clearly understand these things, we are to consider of the same, in the first place, as a thing going before.  
Vers. 1, 2, 3. And I saw an Angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand, and he laid hold on the Dragon, that old Serpent, which is the devil, and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the N●tions no more, till the thousand years should be finished, and after that he must be loosed a little season.  
What is to be understood by this Dragon, (called here, that old Serpent, the devil and Satan) and what this binding of him should mean, and what his deceit was wherewith he deceived the Nations before he was bound, and when this binding of him should be, are things not here expressed: Neither is there any thing at all spoken or showed, that the Dragon did, or should do under that name or title of the Dragon, during all the time of the Beasts reign, from the beginning of Chap. 13. unto this place; except that of giving his power, and his throne, and great authority to the Beast, chap. 13. 2. only in chap. 12. his doings are at large declared, and what was done to him. There, after John had seen that great wonder in Heaven, A woman cloth●d with sun, and the Moon under her feet, and upon her head a crown of twelve stars, and gr●at with child, crying and pained to be delivered, he s●i●h, And there appeared another wonder in heaven; and behold a great red Dragon having seven heads and ten horns, &c. ve●se 3, 4, 5.  
This great red Dragon thus described, with these h●ads and horns, cannot be taken for the Devil, Satan only and alone conside●ed, but must needs be understood of those Pagan Emperou●s of Rome, in whom Satan dwelled, and by whom he ruled and wrought all th●se w●cked works there described. This was he that so cruelly used that heavenly woman, the Church and Spouse of Christ, drawing down with 〈…〉 of De●fied caesars, a third part of the stars of hea●●●, (with who●e D●ctrine she was crowned, and in the light whereof she wa●k●d) and cast them to the earth: and that stood before the woman, ready to devour her child as soon as it was born, even all the fi●st fruits of spiritual off spring, that man child which her Lord promised should 〈◊〉 all Na●ions with a rod of Iron, Rev. 2. 26, 27. This was he that with tho●e his evil Angels forced the woman from her most eminent bright shining primitive estate, and to betake herself unto those two wings (which her Lord then gave her) of his word of Truth, and 〈◊〉 into the wilderness, (there to have some refreshing from the face of the Sespent, and be said of God a thousand two hundred and sixty days: For then was that great war in heaven, Michael and his Angels fighting against the Dragon, and the Dragon and his Angels against Michael.  
For the Name and Gospel of Jesus Christ, and worship of the true God that made heaven and earth, by Michael and his Angels, that is to say, Christ and his Apostles, and their faithful followers.  
And in opposition to the same with sword and fire by the Dragon and his Angels, those bloody Caesar's, for their open professed Idolatry, paganism and superstition, ●triving by all wicked means to root out the Name of Christ, and worship of the true God from the earth, and so settle himself in his throne, to be worshipped and adored for ever.  
But they prevailed not, as the Text saith, neither was their place found any more in heaven, Michael and his Angels overcame them by the word of their testimony, and their patient suffering their most cruel murders and tortures: And the great Dragon was cast out, as there it saith, ver. 9 where he is described even as he is here, ch. 20. 2. by the names of that old Serpent, the Devil & Satan, which deceiveth the whole world, &c. his deceit being that of his Paganisine before mentioned; and now was the time for Michael (that Archangel Jesus Christ) (he having overcome the Dragon and cast him down) to lay hold on him, and bind him, that he should so deceive the Nations no more, nor so universally pursue the blood of the Saints, slaughtering all that professed the Name of Jesus Christ, as he had done for a thousand years' space at the least, during all the time of the Beasts reign that was to succeed him, whilst the true Church and Spouse of Christ should remain in the wilderness close, and hidden, as it were, out of his fight, till afterward, that she should be seen abroad again with her graces shining, and he loosed for a little season out of his prison.  
This was he which Paul spoke of, that until he was th●s taken out of the way, letted the 〈◊〉 of Sin to be revealed, 2 Thess. 2. 7, 8. that Beast which John saw rise out of the Sea, Rev. 13. 1.  
All these things confidered and understood, who now can be thought to be they that sat upon the thrones which John saw after he had seen the Dragon bound, Revel. 20. but the Beast and the false Prophet his Clergy, and those ten horns that had crowns on them, who received power as Kings one hour with the Beast, mentioned chap. 13. 1. 11. and 17. 12. and 19 19, 20, 21.  
These, though professing the name of the true God, and of the Lord Jesus Christ his Word and Sacraments, and themselves to be his Church, yet being possessed with unclean Spirits of Devils, should by▪ another more secret way than the Dragon used, deceive a great part of the world. (And having changed times and laws, and power and judgement being given unto them for a time and times, and half a time) should consume the Saints of the most High, kill them▪ behead them for those causes mentioned, Rev. 13. 5, 6, 7. & 14. 12, 13. & 17. 6. & 20. 4. where the souls of them they should behead, are showed, according to that of the pale Horse, on which Death sat, and Hell followed, Rev. 6. 8. whereupon John seeth also the souls of them that they should kill for the word of God, &c. vers. 9, 10, 11. and to that of the second Woe, upon the sounding of the sixth Angel, chap. 9 13. and chap. 11. where they are said to tread the holy city under foot forty and two months, vers. 2. Every place agreeing to that in Dan. 7. 25. speaking in order of one and the same things, the Dragon or Pagan Empire first tyranizeth; the Beast, or Horn that had eyes, succeeds him in his throne; the Saints are slain for the word of God, and not worshipping the Beast, the great day of the Lord followeth in every place.  
Now concerning the souls of them that (during the reign of the Beast) should be beheaded for not worshipping the Beast, &c. I request you, unto whom I present all these things, well to consider, John doth not say, And I saw the souls that were beheaded, as if such a thing could be; Neither doth he say, I saw the bodies that were beheaded, & they lived & reigned with Christ a thousand years, as the Millennaries would seem to expound him, or turn the words, conceiving that John nameth the soul for the Body, and would have a resurrection of the body to be meant, and it to be the first resurrection John speaks of, which is not so: for the words are plain, And I saw the souls of them that were beheaded, &c. And they, that is to say their souls, liv●d and ●eigned with Christ, &c. not their bodies that were beheaded, but their souls only.  
Neither may the soul be named for the body in the resurrection of the body, as to rise from the dead with it, or for it, or for both, because it is a mere falsehood, and a contrad●ctory thing; John might as well and as truly have said, I s●w the s●uls that were beheaded, and so have named the soul for the beheading of the body, as for the resurrection of it, if it had been a thing sensible or true; but he saith (and that sensibly and truly) And I saw the souls of them, &c.  
When those bodies of Saints which slept, arose, Matth. 27. 52, 53. it is not said their souls arose, but their bodies only.  
And although in some other cases while the soul and the body liveth together, the soul being the principal part of man, may be named for both, as Gen. 46. All the souls of the House of Jacob which came into Egypt, were threesoore & t●n; yet in this case it cannot be so, except they will make the soul to die or be ●lain with the body, and so lie dead in the grave with it, that it may rise with it, as some of them have been bold to say, and some to publish, contrary to many clear testimonies of Scripture, and to the words of Christ, John 11. 25. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me, shall never die. By which words it is evident, that whosoever is once quickened and made alive again in soul, by faith in Christ, from that spiritual death, which it (being once alive in Adam) was brought unto by the fall, and his own sins, this soul shall never die more, he is passed from death to life, as Christ saith, John 5. 24, 25. and Christ will raise his body up at the last day, according to his word, John 6. 4.  
It is true, that the souls of the unregenerate reprobates, which were never quickened and made alive again by faith from that death they had by the fall, and their own sins, their bodies dying, their souls remain spiritually dead in some low place of darkness, where evil spirits are, until the last day, when both body and soul shall come forth and live, to undergo the second death.  
So then, when John saith, And I saw the souls of them that were beheaded for the testimony of Jesus, &c. and they lived and reigned with Christ a thousand years, he meaneth their souls and not their bodies▪ and by a thousand years, all the time of the Dragons being bound, and the Beasts reign, and thei● bodies suffering for the word of God, &c. even to the losing of the Dragon, and end of the world, according also to that in Rev. 6. where the souls under the Altar cried, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth▪ And white robes were given unto every one of them, and it w●s said unto them, that they should rest yet for a little season, until their fellow-servants and their brethren which should be killed 〈◊〉 they were, should be fulfilled, vers. 9, 10, 11. which must needs be understood from the beginning of the Beasts reign, (when they first began to suffer for those causes) unto the end of the world, because their brethren that should be killed as they were, would not be fulfilled till then; and all the Saints are in one kind or other, killed for Christ's sake, as it is written: For thy sake, O Lord, are we slain all the day long, and counted as sheep to the slaughter.  
And because this resurrection of the soul is effected here while the soul is in the body, by the Word and Spirit of God, as John well knew, according to that which Christ had said, John 5. 21, 24, 25. and 11, 4, 5, 6. and to that of Paul, Ephes. 2. 1, 4, 5, 6. Col. 2. 12, 13. Col. 3. 1, 2. 2 Cor. 4. 16. Ephes. 4. 23. Titus 3. 5. and other places, and was also in those days well known to the Saints; in consideration whereof John saith, This is the first Resurrection: The first, implying plainly, that it is the very fi●st in which every Saint hath his part, and therefore he saith again to the comfort of them all in their afflictions here, Blessed and holy is he that hath part in the first res●rrection, on such the second death hath no power, but they shall be Priests of God, and of Christ, and shall reign with him a thousand years, even till Christ shall come in his glory, and avenge their blood, and raise their bodies, and receive them body and soul into his kingdom.  
If therefore this resurrection of the soul and spirit, be the first resurrection, as is before sufficiently proved, than there cannot be another first, that which comes after it must needs be the second and genera●l resurrection spoken of John 5. 28, 29. Rev. 20. 12, 13. So that this place serves nothing at all to the Millennaries purpose, but is wholly against it.  
Neither because the casting of the Beast and false Prophet into the Lake of fire, was showed unto John (chap. 19 20.) before these things, chap. 20. 1, 2, 3, 4, 5, 6 was it therefore to be done before the same, (as the Millennaries would have it?) no more than the condemnation of that great Whore, and the rejoicing of the Saints thereupon, showed him, chap. 17. and 18. to the 10. verse of the 19 was before the Beast and his followers gathered themselves together against him that sat on the white Horse, showed him presently after, chap. 19 or than the second one, chap. 11. 14. was before the Dragons persecuting the Woman, chap. 12. that second ●oe being the reign of the Beast that rose after he Dragon was cast down, and was to continue forty and two months, as by chap. 11. 2. compared with chap. 13. 5. appeareth.  
But because the losing of the Dragon, and the great day of the Lord, the general resurrection of the bodies of all, the judgement and state eternal, are the chief things intended to be showed in this last place of the Revelation; and they being to follow next after the second woe, and casting the Beast and false prophet into the lake of fire, (as by chap 16. also appeareth) where after the fifth angel had poured out his vial upon the throne of the Beast) v. 10, 11. the sixth Angel poureth out his vial upon the great River E●phrate●, & John seeth three unclean spirits like Frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, to go forth unto the Kings of the earth, and of the whole world, to gather them to the battle of the great day of God Almighty. therefore to make the way clear to those great things, the binding of the great Dragon, the thrones & rule of those that should ●it on them the while, & the living & reigning of the souls of them they should behead, are here briefly showed; as being the sum of all the same things that had been so largely showed before from chap. 12. to this place.  
But there are yet other places where a thousand years are named, which the Millennaries to confirm their opinions) add to this, as,  
2 Pet. 3. 8. One day is with the Lord as a thousand years, and a thousand years as one day, &c.  
And Psal. 90. 8. For a thousand years in thy fight are but 〈◊〉 yesterday when they are past, and as a watch in the night, &c.  
Both these places they will have to intend their thousand years' Monarch and day of judgement, though neither of the places aim at any such things: but they speak of the time of God's long forbearance for the bringing in of his chosen, and of their sufferings during that time before the Lord's coming.  
As first for the words of Peter, it is manifest that he speaketh first in reproof of those scoffers that in the latter days should mock and say, Where is the promise of his coming? For since the Fathers slept, all things continue as they were from the beginning of the creation, &c. vers 2, 3, 4, 5, &c. and then ●aith to the faithful, But (beloved) be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day: The Lord is not slack concerning his promise, as some men count slackness, but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night, &c. vers. 8, 9, 10.  
Where the Apostle giveth them and us all to understand, that the long time of a thousand years and more, (which he foresaw would pass before the day of the Lord should come, would be the time of God's long-suffering to 〈◊〉- ward, that all his elect might come to repentance and be saved, though they were to pass through many tribulations, especially under the long reign of Antichrist.  
Which time therefore, they might well think long, though in the account of God in respect of his eternal mercies, they are but as one day, as yesterday, when they are past.  
And to this purpose also are the words of Moses in his Psalm, vers. 8. And therefore he saith after, vers. 13, 14, 15. Return, O Lord, how long? and let it repent thee concerning thy servants, O satisfy us early with thy mercies, that we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us, and to the years wherein we have seen evil.  
Where Moses (counting also the time long wherein the Lord afflicteth his servants) prayeth as we see, not that he would have us to understand him, as the Millennaries conceive, as if he desired that the mercies of God which he prayed him to satisfy his servants with early, &c. should be limited to the time of a thousand years, or to be of no longer continuance than the days or years of their afflictions. Which although they were and are to be and continue, all the days of this present world, yet when they are past, are but as yesterday, as a watch in the night; yea but as a moment in comparison of his everlasting mercies; For so speaketh the Lord unto his afflicted Church, to comfort her in all her afflictions, saying, For a small moment have I forsaken thee, but with great mercy will I gather thee. In a little wrath I hid my f●●e from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer, &c. Esay 5 4. 7, 8, &c. According to which the Apostle Paul also speaketh, saying, For our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4. 17. Worketh for us, saith he; not that affl●ction do merit or deserve the same, but because of the Lords promise and mercies, which is to reward them according to their works, as Christ saith, Matth. 5. 10. 11. and other places: not in proportion of time, or worth of work, but for exceeding all, an eternal weight, as he saith.  
And so the words of Moses, Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil, are to be understood. It is too far fetched, and very unreasonable, to turn his words to a thousand years' Monarch; especially, considering what he said before, vers. 8. For a thousand years are but 〈◊〉 yesterday, 〈◊〉 a watch in the night: and what the Prophet Esay and the Apostle Paul saith of the whole time of all the Saints affl●ctions, counting it but as a moment, and all their afflictions but light in respect of the everlasting mercies and kindness of the Lord, and the exceeding and eternal weight of glory he hath prepared for them, and they shall receive in the kingdom of Christ, when he cometh in his glory, and all his holy Angels with him, and shall fit in the throne of his glory, as he hath said, which is never likened to a small moment, or watch in the night, or to yesterday, as the time of their afflictions is; nay what were his kingdom then?  
The next chief place whereon they would ground their thousand years' Monarch, is, 1 Cor. 15. 24, 25, 26. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, all authority and power: For he must reign till he hath put all enemies under his feet, the last enemy is Death, &c.  
These words of the Apostle they make great use of to their purpose, conceiving, that the kingdom which Christ is to deliver up at the end of the world, is his own kingdom which he is to possess at his second appearing, concluding in their minds, that there shall be a thousand years' time between his appearing and the end of the world, wherein he with his Saints is to reign and judge: 〈…〉 the end of those years, all the dead that were not raised at the beginning of them, and that shall die within the time, to be raised, and he to deliver up his kingdom.  
This in brief is that which they conceive and conclude to be the meaning of the Apostle, and so they argue from these words, Then cometh the end when he shall have delivered up the kingdom to God, even the Father, to prove the kingdom of Christ to be in this world, for a thousand years, and then to end; often using the words, and repeating them in their books, saying, For Christ is to deliver up his kingdom at the end of the world.  
Here also, I request ye to consider, how they misunderstand the Apostle, turning The kingdom, into His kingdom; whereas the word● are plain, Then cometh the end when he shall have delivered up the kingdom to God, even the Father, &c. meaning by The kingdom, the high and supreme kingdom of God the Father, where Christ is now fitting and reigning with him at his right hand in the heavens, expecting till his enemies be made his footstool. Which kingdom when he cometh from thence to judge the quick and the dead, and to reign in his own kingdom) he is to deliver up and resign unto God the Father: Then are the Saints raised up, the last enemy is destroyed, the end is come, as the Apostle saith: Christ the first fruits, than afterward they that are Christ's at his coming, than cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all Rule, all Authority, and Power. All these are to be done at one time, without any years or days between.  
And so the Apostle argueth, saying, For he must reign till he hath put down all enemies under his feet, the last enemy that shall be destroyed, is Death, &c. proving by the words of David (The Lord said unto my Lord, Sit thou at my right hand, until I make thy enemies thy footstool, Psa. 110) That the kingdom which Christ is to deliver up at his coming, is the kingdom wherein he now reigneth in the throne of God the Father, with him, at his right hand in the Heavens, expecting till his enemies be made his footstool. And therefore he saith, For he must reign until, &c.  
And to the same purpose he proceedeth further, and saith, And when all things shall be subdued unto him, then shall the son also himself be subject unto him that put down all things under him, that God may be all in all▪ declaring plainly, that while Christ sitteth at the right hand of God in his throne reigning with him, he is not subject unto him, as he shall be when God the Father shall have put down all things under him; nor God all in all now, as he shall be then when he hath delivered up the supreme kingdom wholly unto God the Father, which he is to do at his coming to judge the quick and the dead, and to reign in his own kingdom, and sit upon the throne of his Father David for ever; not in this world, but in that to come, which is to be subject unto him, as the Apostle testifieth, Heb. 2. 5, 6, 7, 8 9  
This is Christ's kingdom, which God the Father hath appointed unto him, wherein the Saints shall reign with him, as he said, And I appoint unto you a kingdom as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom, and sit on Thrones, &c. Luke 22. 29, 30. And again, To him that overcometh will I grant to fit with me in my throne, even as I overcame, and am set down with my Father in his throne, Rev. 3. 21.  
And so it is true, that the kingdom wherein Christ now reigneth with God the Father crowned with glory and honour, is limited within the compass of a certain time, even until the Father hath put down all things under him. And it is true also, that the living and reigning of the souls of the Saints in the first resurrection, is limited within the compass of the same time, even till he cometh, and shall bring them all with him, and clothe them with spiritual and heavenly bodies, to live and reign with him body and soul in his kingdom for ever.  
Which kingdom of his, he is never to resign nor deliver up, neither is it to pass away, nor be destroyed, nor have an end, as the Scriptures witness, 1 Chron. 17. 11, 1, 29, 13, 4. Psal. 89. 36, 37. Esay 9, 6, 7. Dan. 7. 13, 14, 16, 17, 18, 27. Micha 4. 7 and sundry other places.  
And as the Angel Gabriel testified unto Mary his mother, saying, He shall be great, and shall be called the son of the Highest, and the Lord God shall give unto him the throne of 〈◊〉 Father David, and be shall reign over the House of Jacob for ever, and of his kingdom there shall be no end, Luke 1▪ 32, 33. according to Esay 9 7. No end is beyond all limitation of time.  
Another place which some of them allege, is, 1 Thess. 4. 16. The dead in Christ shall rise first; conceiving the Apostle to 〈◊〉, before the dead out of Christ shou●d rise, which they would have to be a thousand years after: whereas the Apostle in those words hath no respect unto them at all, but unto the Saints that shall be alive and remain to the coming of the Lord, as in vers. 15. these shall not prevent them that are sleep, as to receive a●y glory before them; but the d●ad in Christ shall ri●e first, and th●● they that are alive shall be caught up together with them in the clouds, to meet the Lord &c. as in ver. 17. he declareth.  
And so they would understand him (1 Cor. 15. The first fruits is Christ, then afterwards they that are Christ's at his coming) to intend a resurrection of those that are not Christ's a thousand years after, as Christ the first f●ui●s was a thousand years and more before: whereas the words spoken there, conc●rn● not them at all, they are not fruits, neither is death to be counted an enemy in respect of them; but of those that are Christ's, unto whom death will then be swallowed up in victory, although they shall then be raised also, as Christ saith, The hour is coming, wherein all that are in the grave● shall hear his voice and shall come forth, they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of condemnation, John 5. The h●●re cometh (saith he) he saith not, the day, nor the thousand years, but, the hour; for, no doubt, in the same hour that the Lord's voice goeth forth, it shall be done, The Trumpet shall sound, the d●ad shall be raised, and we shall be changed in ● moment.  
But there is yet one thing more, (which hath been a long time held as an Article of faith, that notonely at first drew them o● to the opinion, but doth still hold them fast to it) the thing is this, That Christ at the end of the world (after the general resurrection and judgement) shall ascend with all his Saints into heaven, and there remain and dwell for ever, and the creation of the Heavens and the Earth pass away and be no more, as is commonly believed by the multitude, and they judge to be true, which if it be, then of necessity, the glorious kingdom of Christ, with his Saints (so much spoken of in Scripture to he on earth, and not yet fulfilled) must be before the end of the world, and then at the end thereof cease, as they say. The Scriptures they allege for proof, are, John 14. 2, 3. 2 Cor. 5. 1. 1 Pet. 3. 4, 5, 6. Heb. 6. 19, 20. 1 Thess. 4. 17.  
This likewise I request ye to consider, not so much the common opinion of the multitude, or judgement of the Millennaries, which proves nothing, as the Scriptures they allege for their opinions, which ought duly to be weighed. And first, the words of Christ, In my father's House are many mansions, if it were not so, I would have told you: I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also.  
Christ doth not say nor mean here, that he would go and prepare his father's house, or the many mansions that are therein, for them, as some think; but a place, as he saith, which no doubt is that whereof God spoke before unto David, saying, Also I will prepare a place for my people Israel and will plant them, and they shall dwell in their place, and shall be m●v●d no more, &c. 1 Chron. 17. 9 Where he promised likewise to establish the kingdom and Throne of Christ for evermore, vers. 11, 12, 13▪ 14.  
Neither doth Christ say, I will come again and receive you up into heaven to the Throne of God from whence I shall come, but unto myself, that where I am, there ye may be also. And Christ is then to be in his kingdom, which the Father hath appointed unto him, in the world to come, where all things shall be in subjection unto him, when there shall be new heavens and a new earth, as the Prophet Esay testifieth, and Peter also; and as John foresaw with the new Jerusalem coming down from God out of Heaven, even that heavenly country and city, having foundations, which all the holy Fathers there's looked for. And this is the place which Christ went to prepare for them, and for all their children, and wherein (when he cometh and receiveth them unto himself) they shall be with him, and he will be with them, and God himself also, and will dwell with them, and they shall be his people, and he will be their God, as he hath said, Rev. 21.  
And concerning the words of Paul, 2 Cor. 5. 1. For we know, that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, eternal in the Heavens.  
Here the Apostle speaketh of our bodies, which he calleth 〈◊〉 earthly House of this Tabernacle, and before, chap. 4. our outward man, if this be dissolved, we have a building of God, &c. By which he declareth plainly, that as we believe the resurrection of our bodies at the last day; so we are to know, they shall not be then, earthly, natural, vile, corrupt, mortal, weak, dishonourable, without glory, as now they are: but they (both the dead that are risen, and the living being changed) shall be heavenly, spiritual, incorruptible, immortal, powerful, honourable, glorious, for so he had testified before, 1 Cor. 15. And in another place again, saying, For our conversation is in heaven, from whence we look for the Saviour the Lord Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, &c. Phil. 3. 20, 21. And that this building of God, or House, is not temporal, or fading, but eternal; and not lying now in the grave, nor being anywhere now in earth (in respect of this glorious change of clothing) but in Heaven, from whence it is to come, as he saith, v. 2. For in this we groan earnestly, desiring to be clothed upon with our House which is from Heaven, &c. And he calleth it a building of God, an house not made with hands, as having respect unto the day of the Lord, that great day of the general assembly of them all, his first born; so clothed and adorned, when they shall manifestly appear to be that true and heavenly Tabernacle spoken of, Heb. 8. 2. and 9 11. that holy city, the New Jerusalem, which John saw coming down from God ou● of heaven, prepared as a bride adorned for her husband; such a glorious change shall there be of the bodies of the Saints at the resurrection.  
And as touching the words of Peter, Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for you who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. this inheritance incorruptible, &c. is the same spoken of before, (reserved in heaven ready to be revealed from thence in the last time, as Peter saith, 1 Pet. 1. 5.) and that within the veil, spoken of Heb. 6. 19 whereinto the forerunner Jesus Christ is for us entered.  
And for the words of Paul, 1 Thess. 4. 17. Then we which are alive and remain, shall be caught up together with them, to meet the Lord in the air, and so shall we be ever with the Lord.  
If the Apostle had said, the Lord would come to meet us in the air, there might have been some reason for us to think (as many nevertheless do) that he meant to take us up into heaven from whence he came. But his words being, We shall be caught up to meet him, do plainly imply, that he cometh unto us, to the earth which is his inheritance, and to some one place therein, which no doubt will be (as the Prophet sait●) The mount of Olives, from whence he did ascend, near unto Mount Zion, where David's Throne was, and his is to be, according as God said (notwithstanding all his opposites) yet have I set my King upon my holy Hill of Zion. And because his elect will be then (at his coming) as they are now, dispersed over all the earth, and he being one person, who can be but in one place at once, and coming from heaven, he will send his Angles, as he hath said, who shall take them up out of all places, to meet him in the air, and so they shall be ever with him in his kingdom, which at his appearing shall be manifested, as it is written.  
Neither is there a word in all the Sc●iptures that speaks of Christ's ascending up with his Saints into the heavens (where he now is) after his coming, and the resurrection of their bodies; nor that promiseth the same for their habitation. But that they shall inherit the earth, and dwell therein for ever, there are many words and promises in many places of Scripture, where this is expressed, as Psalm 25. 13. Psalm 37. Mat. 5. 5 Heb. 11. 8. Rom. 4. 13. and sundry other.  
And whatsoever things are said to be prepared and reserved in heaven for the Saints, or promised as rewards unto them, as Christ saith, Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake, rejoice and be exceeding glad, for great is your reward in heaven, &c. Matth. 5. and other places. All those great rewards and things that no eye hath seen, will Christ bring with him, as it is written, Esay 40. 10. and 62. 11. Rev. 22. 12.  
And as concerning God's creation of the Heavens and the Earth, that God should destroy the same, or turn all unto a Chaos again, as some imagine, the Scriptures nowhere speak to any such purpose, but the clean contrary often, That he hath established it, and will, so that it shall never be moved, as 1 Chron. 16. 30. Psal. 78. 69. Psal. 93. 1. Psal. 104. 5. Psal. 144. 5, 6. Esay 45. 17, 18.  
Only the corrupt and evil estate of all things, with the curse which our sins have caused, shall be r●moved, in which respect the whole creation is said to groan, and the creature to be delivered from the bondage of corruption, as Rom. 8. So the Heavens and Earth that now are, shall pass away, and no place any more be sound for them, as it is written, Esay 65, 16, 17. 2 Pet. 3. 10. Rev. 20. 11. and 21. 1.  
And all this shall be done in the very same day wherein Christ shall come, as Peter saith, and as John also testifieth, saying, And I saw a great white Throne, and him that sat on it, from whose face the Earth and the Heavens fled away, and there was found no place for them. They are to fly away at his coming.  
For, corruption and evil may not abide where the Throne of God, and of the Lamb shall be, nor where his holy City shall appear, and therefore John saith, I saw a new Heaven, and a new Earth, and the former were passed away, &c.  
It were a very unreasonable thing, & unbeseeming us once to think, that God should make this excellent frame and wonderful work of the world, the Heavens, sun, Moon and stars, the Earth, plants, & all other creatures, to destroy the same. This were to make God weak, like unto man, that builds and pulls down again, because it is not to his mind.  
Neither are we to conceive that God doth alter his purpose in any thing, but what he first determined shall stand. God created not the world for the time or state before the flood, that old world which perished, nor for this corrupt on● that now is, as if it had been the utmost end he had respect unto therein: Nay, but we are to know, it was for that which is to come, where God only shall be exalted in that day above all, and his anointed one Jesus Christ be under him King over all the earth, and his redeemed an holy Nation, and a kingdom of Priests before him for ever, world without end, as it is written, Esay 2. 11. 17. Psalm 2 6, 7, 8, 9 Psalm 72. 8. Dan. 7. 14. Exod▪ 19 5, 6. Ier. 31. 36, 37. Ier. 33. 20, 21, &c. Esay 45. 17, 18, 19 1 Pet. 2. 9 Rev. 5. 10. and sundry other places.  
The Millennaries wi●l have marrying, and giving in marriage, infants of days waxing old, and people to die in their Christian Monarch.  
But the Scriptures absolutely deny such things to be in that world where the kingdom of Christ is to be with his Saints after the resurrection of their bodies, when God shall have created new Heavens and a new Earth, and Jerusalem a rejoicing, &c. as he saith, There shall not be thence an infant of days, nor an old man that hath not filled his days, &c. Esay 65.  
And Christ also more fully confirmeth it, saying, The children of this world marry, and are given in marriage, but they which shall be counted worthy of that world, and of the resurrection from the dead, neither marry nor are given in marriage, neither can they die any more, &c. Luke 20. 34, 35, 36.  
And the Apostle Paul saith to the faithful, Behold, I show you a mystery, we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last Trump; for the Trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed; For this corruptible must put on incorruption, and this mortal must put o● immortality, &c. 1 Cor. 15. 51, 52, 53. &c.  
By all which testimonies it is plain, that in the world to come after the resurrection of the Saints, there shall be no more marrying, nor any more children of days, nor old men whose days are not filled, nor any mortality or dying. All these things (which were before in the former worlds) shall now cease and be no more, The child of what days soever he was before, few or many, shall die and be changed, as the old man that is an hundred years old, there shall be in the resurrection and change no such difference, there shall be on defect in the child for want of days, nor in the old man by reason of many days. Both shall be, thence, in a perfect, incorruptible, immortal, and unchangeable estate. But the sinner being an hundred years old, shall be accursed, as the Prophet saith: he shall have no change for the better, but to a far worse condition.  
Now if all these things be so, if there shall be no more infants of days, nor old men that have not filled their days, nor marrying, nor dying after the resurrection of the just, but all God's chosen, as well they that are alive, as they that are dead, being raised, shall be changed to perfection, incorruption, immortality and glory; and the sinners be accursed, as the Scriptures declare; where then will the Millennaries find time, or place, or persons for their millinery Monarch, let them speak.  
And as concerning the other sort of Millennaries, I mean those that will have all the prophecies and promises of the kingdom of Christ with his Saints, so abundantly spoken of in Scripture, fulfilled on a remnant of natural Jews, which they imagine shall be all converted to the faith of Christ, and gathered out of all parts to the land of Canaan, and with the Christian Gentiles, become a glorious Church and kingdom for a thousand years before the end of the world, or resurrection of the bodies of the Saints. Let these also consider the things before spoken, and what I shall here further propound unto them.  
And first this, That if the promise of the Land of Canaan, (Gen. 13. 14, 15, 17. Gen. 15. 7, 8 9 Gen. 17. 7, 8. Gen. 26. 1, 2, 3, 4. Gen. 28. 10, 11, 12, 13, 14.) be as plainly and truly made unto Abraham, Isaac, and Jacob their own persons, to be given them for an everlasting inheritance, as well as to their seed, and to all the seed as well as to a part, or any one of them.  
And secondly, if the Gentiles, which have the saith of Abraham, be of the same seed, and included also in the promise, as well as the Jews having the same faith, as the Lord spoke and promised to▪ Abraham, Gen. 15. 5. and Gen. 17. 9, 10, 11. and as Paul accordingly declareth it, Rom. 4. 11, 12, 13, 14, 15, 16, 17, 18. and Gal. 3. 28. For I take it as granted of all, that the children of the promise are counted for the seed, and not the children of the ●lesh, as the Apostle saith, Rom. 9 8.  
If all these things be so, as these Scriptures speak, which I suppose no understanding Christian will deny; Then I demand of them a reason why the holy Fathers themselves, as well as their seed, and all the seed as well as a part, should not inherit the same, and not any one, or part to be excluded, seeing God is faithful that promised. Let them answer.  
God did covenant also with Abraham, Gen. 17. 7, 8. to be his God, & the God of his seed, & he established the same in no plainer nor surer ne'er than he did to give them the land for an everlasting possession. But if God should fail either Abraham, or any of his seed in this respect, how did he then keep his covenant? Even so of the other concerning the Land, which Paul expresseth by the name of the World, saying, For the promise that he should be the heir of the world, was not to Abraham or to his seed, through the Law, but through the righteousness of Faith, &c.  
So that therefore as God will not fail Abraham, nor any of his seed, to be their God, neither will he fail to give them the Land of Canaan, and all the world besides (after the resurrection and change, when all things shall be heavenly) for an everlasting possession.  
And all this did Abraham well understand, and looked for the accomplishment thereof accordingly; as the Apostle declareth, Hebr. 11. saying, By Faith Abraham when he was called to go into a place, which he should after receive for an inheritance, obeyed, and went not knowing whither he went. By faith ●e sojourned in the land of Promise as in a strange country with Isaac and Jacob, the ●eires with him of the same promise. For he looked for a city which hath foundations, whose Builder and maker is God, vers. 8, 9, 10. and so to vers. 13. where he saith, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on earth. And they that say such things, (saith the Apostle) declare plainly that they seek a country. And truly, (saith he) if they had been mindful of the country from whence they came out, they might have had opportunity to have retu●ned, but now they desire a better country, that is an heavenly. Wherefore God is not ashamed to be called their God, for he hath prepared for them a-city, vers. 14, 15, 16.  
And so through the Chapter, the Apostle having spoken of Moses and the Prophets, and others of the faithful, concerning their faith, and patience in suffering, saith, And these all having obtained a good report through faith received not the promise, God having provided some better thing for us, that they without us, should not be made perfect. vers. 39, 40.  
By which testimony of the Apostle it is evident, that all the holy Fathers, Prophets and Saints (upon the words of the promise) looked for a heavenly country, and an eternal city in a better world than this is, and that they all died in faith, and received not the promise, nor might, until all the seed were accomplished as well they of the many nations, as they of the Jews. And then they shall he raised out of their graves, even all the holy Fathers and Prophets, & obtain that better resurrection which they so confidently (in their pilgrimages) and sufferings hoped for, and be delivered (all of term) from all their captivities and troubles, and brought to their own land, where Christ their Redeemer shall be their King, and they with all their seed be an holy nation, and a kingdom of Priests unto God the Father for ever, according as Moses and the Prophets, and Christ and his Apostles have spoken.  
But that all the Jews and Israelites now remaining, should be all converted to the faith of Christ, and become a great nation and kingdom, this is a thing not only beyond all probability in reason, but also besides all ground of Scripture.  
The sayings of Paul, Rom. 11. which they chief●y allege, make nothing at all to such purpose: he speaketh only of them of the election, both in respect of the time past, as in the days of Elias, vers. 2, 3, 4. and his own present time, as vers. 1. 5, 6, 14. And also of the time from thence to come, and severeth and distinguisheth them from the rest; (the reprobate part) as verse 7. where he saith, What then, Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded, according as it is written, God hath given them the spirit of slumber, eyes that they should n●t see, and ears that they should 〈◊〉 hear unto this day, vers. 8, 9, 10. And again, v. 15. For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel until the fullness of the Gentiles be come in. blindness in part, he saith not in the whole, he still reserveth them of the Election, as in v. 7. The Election obtained it, the rest were blinded. And so vers. 18. As concerning the Gospel, they are enemies for your sakes: But as touching the Election, they are beloved for their father's sakes: he still severing them of the election from the rep●●bate part; against whom in another place he concludeth, saying, Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, forbidding us to speak unto the Gentiles, that they might be saved▪ to fill up their sin always, for the wrath is come upon them to the uttermost, 1 Thess. 1. 15, 16. According to that which Moses had foretold of them long before, Deut. 28. 49. And Esay 6. 9, 10. David also, Psal. 69. 21, 22, 23, 24, 25, 26, 27. And Christ himself, Luke 21, 22, 23, 24.  
All which hath been seen fulfilled not only upon those of that present age, who so obstinately stood out against Christ and his Apostles, and their manifest approved testimonies to the very destruction and and desolation of Jerusalem; but upon their posterity also to this day, even as it was foretold, and as themselves in their rage against Christ, cried out, saying, His blood be upon us and upon our Children.  
For this blindness and wrath foretold, was to continue upon them not for a short time like to the captivity in Babylon, nor for a thousand and six hundred years, as already it hath, and then, or soon after to cease, as the Millennaries imagine; nay but continually as David said, Psal. 69. 23. 24. always, even until the fullness of God's elect Gentiles should come in, as Paul concludeth, Rom. 11. 25. which must needs be understood to the end of the world, because the fullness of them will not be come in till then.  
And so the fullness of the Gentiles being come in, as the Apostle saith, All Israel shall he saved, as it is written, There shall come out of S●m the Deliverer, and shall turn away ungodliness from Jacob; v. 26. meaning by all Israel and by Jacob, all the whole house spiritual, even every one of that seed of Abraham, Isaac, and Jacob, who are the children of the promise, and heirs with them, according to Rom. 4, 13, 14, 15, 16, 17. Rom 9 8. Gal. 3. 7, 8, 28, 29. Not one shall be lost of what Nation, Tribe or people soever, they that have been in times past, are now, or shall be hereafter among the blinded Jews, or the ten Tribes, wheresoever dispersed, the Lord that knoweth them all, will search them out, and gather them together, that they with their Fathers and their brethren, God's elect Gentiles (whom the Lord will also search out and bring,) may make up that one fold, and one nation, to that one King and one shepherd, Jesus Christ, and be the Tabernacle and Sanctuary of God for evermore, as Ezekiel prophesied, chap. 37. and as Christ also foreshowed, John 10. 10. Rev. 21. 2, 3, 4.  
All these things considered, what ground or foundation is there to be thought the Millennaries can find in Scripture for a thousand years' Monarch of any kind, let them search and see.  
Nay, if they did rightly understand the Scriptures that speak of those glorious things that are to be manifested at the appearing of Christ and his kingdom, and of the fignes going before the same, and the end, they would know that there is not, nor will be found so much as one hundred years' time to come (here in this world) for any Monarch or kingdom soever.  
And were they not too highly conc●ited of their own wisdom, they might perceive is by that which is 〈◊〉 (though in a plain and simple way) expressed; they would reprove their own thoughts, repent of their error, and not any longer hold it as an Article of their faith, that there must be such a Monarch as they speak of: nor think that the present reformation in respect of the ministry and form of Church-government, is the beginning thereof, that Christ is thereby set upon his throne, 〈◊〉 some of them give out. Nay,  
But would rather know this, that if there be any thousand years' Monarch foretold in the Scripture, that should in this world rule over the nations under the name and profession of Christ and his Church, 〈◊〉 is that of Rome and no other, which hath made such a profession, and hath so ruled 1240 years already, there lacking but 20. more at most to make up the 1260. (the full time determined in Scripture for that B●ast and his Church to rule) which being acco●plished, and his City 〈…〉 in that year● of his number 666. (as will be known throughout the world when it is) there will be thence but 45 y●ar●● more to the end, as the Lord hath diclared, Dan. 12. where he having spoken of the abomination of that Man of Sin, and numbered the days thereof to be (according to the Chaldee account) 1290. faith, Blessed is he that waiteth and cometh to the 1335. days. And then faith to Dani●l; But go thou thy way till the end be, for thou shalt rest and stand in the lot at the end of the days, vers. 12, 13.  
So that if Daniel was to go his way till the end should be, and shall stand up in the lo● at the end of the 1335. days, as the Lord hath there spoken, than the end of the world must needs be at the end of those days. Let this be considered: for the word of the Lord is true.  
And concerning the signs that are to go before that day of the Lord, & end (that we may understand things clearly) we are to consider first, how the estate now standeth as this present, and then what i● to follow according to the Scriptures.  
That the end was not to come till first the Man of sin should be revealed, and his days ended; it is plainly foretold in Scripture, and believed by many, and that his days are now near at all end.  
And it was also foretold that those days of the abomination and tribulation, should (for the elects sake) be shortened, and that the light of the Gospel (which Antichrist and his false prophets had obscured) should break forth for the saving of the elect, and convincing of those their enemies, which hath been and is in part fulfilled, and shall more clearly and fully, after the full end of those abominable days; as the Scripture declares.  
The Lord having now in this last age of the world, a great number of his elect to call and sanctify, his last fruits being now to be all gathered in, for which cause also peace is to be in Christendom the most part of those forty five years, according to Ezek. 38. 8, 11, 12. and Dan. 12. 12. Even until Satan shall be loosed out of his prison, and (with those foul spirits of Devils) go forth unto the Kings of the Earth, and of the whole world, to deceive them, and the nations of the four quarters of the earth, Gog and Magog, to gather them together to battle (whose number is as the sands of the Sea innumerable) and shall compass the Camp of the Saints about, and the beloved city, for a little season, until fire shall down from God out of heaven and devour them, as it is written, Ezek. 38. 3, 4, 5, 6, 7, 8. Ezek. 39 2. Rev, 16. 4. Rev. 20. 7, 8, 9  
And then, in the time of this battle, will be that great earthquake spoken of Rev. 6. 12. Rev. 16. 18. that great sh●king in the Land of Israel, foretold by Ezek. 38. 18, 19, 20. that of which it is said, Yet once more will I shake not the earth only, but also heaven, testified Heh. 12. 26. from the words of the prophet, Hag. 2. 6, 7.  
Then shall the sun be darkened, and become black as Sackcloth of hair, the Moon shall lose her light, and also become as blood, the stars shall fall from heaven to the earth, and the powers of heaven shall be shaken, as it is written, Esay 34. 4, 5. Joel 2. 30, 31. Joel 3. 14, 15, 16. Matth. 24. 29. Rev. 6. 12, 13. 14.  
All which things being figuratively intended according to that in Rev. 8▪ 12. and Rev. 12. 1. fulfilled long ago.  
So that by the sun we are to understand the Gospel of Christ, and the l●ght thereof: and by the Moon, the earth, and the i●habitants of it, whose light of f●ith, and 〈◊〉, depen● on the light of the Gospel, as the light of the natural moon doth on the light of the sun: and by the stars, those in the Church of God as are in place as stars and lights to the world; some of which, b●●ng faithful, sh●ll ●e 〈◊〉, and fall to the earth, for the witness of Christ and his truth, l●ke unto that third p●r● of the stars in the primitive time, whom the Dragon with his tail drew down and cast to the earth, Rev. 12. And others being unfaithful, like untimely figs, shall fall away from Christ and his Gospel, to Mahumatisms and other heathenish apostasy and wickedness. And by the powers of heaven, th' outward estate of the Church, and all means of salvation to the world.  
The number of God's elect being accomplished, the limited day of grace will be ended, and there shall be time no longer, no time nor place, for any man more, to turn unto God by repentance, and reconciled unto him by faith in Christ. He that is unjust, let him be unjust still, and he which is filthy let him be filt●y still, and he that is righteous let him be righteous still, and ●e that is holy let him be holy still. This will be the case at this time, as the Lord hath spoken, Rev. 10. 7. Rev. 22. 11. Where he also saith, And behold, I come quickly, &c. vers. 12, 13.  
The Armies of Gog will now spread themselves upon the breadth of the Land, throughout the Lord's mountains, as it is said, Ezek. 38. 8, 9 And there will be a great shaking in the land of Israel, and the troubles for the time will be great. But the Lord God (he having respect to his faithful in defence of ●hem, and for his own holy name & glory sake) will call for a Sword agai●st them throughout all his mountains, every man● Sword shall be against his brother, and the Lord will plead against them with pestilence, and with blood, and will rain upon Gog, and upon all his Bands, and the many people with him, an over flowing rain, and great hailstones, fire and brimstone, and they shall fall upon the mountains of Israel, and be devoured, as it is written, Ezek. 38. 21, 22. Ezek. 39 3, 4, 5. Rev. 16. 24. Rev. 20. 4. So the moon will be turned into blood.  
The Lord will now bathe his sword in heaven, as he hath said, Esay 34. 4, 5, 6. The land shall be soaked with blood, and the dust thereof made fat with fatness. He will call every feathered fowl, and every beast of the field, and say, Assemble yourselves and come, gather yourselves together on every side to my slaughter that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh, and drink blood. Ye shall eat the flesh of the Mighty, and drink the blood of the Princes of the earth of rams and of Lambs, and of great goats, of Bullocks, all of them fathings of Bashan, and ye shall eat fat till ye he full, and drink blood till ye be drunken of my sacrifice which I have sacrificed for you.  
Thus shall ye be filled at my table with Horses, with Chariots, with mighty men, and with all men of war▪ saith the Lord God, Ezek. 39 ●0, 18, 19, 20. according to Esay before mentioned; who thereupon saith, For it is the day of the Lord's vengeance, and the year of recompense for the con●roversie of Zion, Esay 34. 4, 5, 6. 7, 8. As also chap. 63. 4. For the day of vengeance is in my heart, and the year of my redeemed is come.  
For, as the Dragon, or Romans, compassing Jerusalem about, was, as Ch●ist foretold his faithful, the very last and infallible sign of the desolation thereof; so this of the Dragons compassing the Camp of the Saints, and beloved City with his Armies of Gog and Magog, and their destruction by fire from heaven, will be the last and most certain sign of the end of this world, and of the coming of Chr●st in his kingdom: And therefore Ezekiel as well as Esay, thereupon faith, Behold it is come, and it is done, saith the Lord, this is the day whereof I have spoken, Ezek. 39 8.  
And Rev. 16. upon the very same, when the seventh angel had poured out his vial into the air, there came a great voice out of the Temple of heaven, from the Throne, saying, It is done.  
And Rev. 21. after the same destruction of Gog and Magog, And he that sat upon the Throne, said, Behold I make all things new, and he said unto me, It is done. I am Alpha and Omega, &c. verse 5, 6.  
Let all sorts of Millennaries consider of these things and know, that there is not so much as one hundred years' time to come of this world, before the end, for any kingdom, Lordship, or State soever.  
And let them see their error and great mistake of the Scriptures, and repent of the same, and take heed of all such vain aspiring thoughts of greatness here, of pride, of covetousness, and of all carnal and worldly de●ires, and that they scorn not to be admonished.  
Let them be content with any low estate in this world, and prefer godliness for their gain, and not think much, nor envy at it, that they of Rome should have the privilege and honour to be the only thousand years' monarchy that ever was, or shall be in this world. Nay, but let them alone with it to have it; for it is all the portion of happiness they are ever like to have, which will shortly cost them dear.  
And ye that are the children of the promise, and heirs with Christ of the everlasting kingdom; to whom chiefly I present all these things; Take heed also and remember the words of Christ, Luke 21. where he having foretold of the great troubles and signs that should go before the day of his coming, and end of the world, exhorteth you saying, And take heed to yourselves, lest at any time your hearts be overcome with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares, vers. 24.  
Meaning by surfeiting and drunkenness, that of the soul, with the wealth, pride, fullness, pleasures, profits, and prmotions of this world, which will assault you, and are apt to entangle even your minds, they being things pleasing corrupt nature of flesh and blood. Nor on the other side, with the cares of this life, which do much quench the Spirit, and take off the affections of the mind from the love of Christ and his truth, and from minding the heavenly and eternal things to come.  
And therefore left that day should come upon you unawares, the Lord forewarneth you to take heed to yourselves, and giveth you a strong Reason to persuade you to it, saying; For as a snare shall it come upon all them that dwell on the face of the whole earth, vers. 35.  
Meaning by All them that dwell, &c. all the ungodly reprobate people of the world, whose souls are drunk with all those things, their hopes, their heart's delights and dwellings, being there with them.  
And therefore he exhorteth you again, that are his pilgrims, and dwell not here, saying, Watch ye therefore, and pray always, that ye may be counted worthy to escape all these things, and to stand before the Son of Man, vers. 35.  
And meaning by Wat●hing & praying always; always indeed, in the spirit, every hour of the day, and watch of the night, according as he had said before, L●ke 18. 157, 8. And as Paul saith, Eph. 6. 18. 1 Th●ss. 1. 5, 7. 1 Pet. 4. 7.  
And be ye ware of those learned Authors of the Millinarie Doctrine, who would make ye believe that the words and exhortations of Christ, Luke 21. 9, 34, 35, 36. and of the Apostles, Hebr. 10. 23, 24, 25, 35▪ 37. Iam. 5. 7, 8. 1 Pet. 4. 7.) did concern the Christian Jews only in that time, and were to be understood of the coming of the Roman power against Jerusalem, and end of the Jews State (fulfilled above 1500. years ago (but was then near at hand to come) judging it a senseless thing to watch and pray in respect of the coming of Christ, and end of the world, so long before it should be. A● in a Book entitled. The apostasy of the latter times, pag. 88, 89, 90, 91. By Ios●ph Mede, approved by D. Twiss●.  
Whereas it is very plain, that Christ and the Apostles (in all 〈◊〉 places) speak of the coming of Christ in his glory, and end of the world, and have respect to the Christian Gentiles, as well as to the Christian Jews, which those learned men ought to have known, and that it was no senseless thing, nor without reason or cause to watch and pray in hope and expectation of the same, especially considering, that all the wise virgins in all ages and times, did so watch and pray, and though (they being weak) did some times slumber and sleep, yet they had their lamps always burning, and oil with them, expecting with fervent desires in their heart, the coming of their Lord the bridegroom.  
For they well understood by the word of the Lord, that all those evil servants, and foolish Virgins, which say in their heart, My Lord delayeth his coming, and begin to smite their fellow-servants, and to eat and drink with the drunken, not caring to watch or pray in respect of his coming, nor to have oil or light in their lamps, and so live and die, will be so found in that day of the bridegroom's coming, and shall then be shut out from ent●ing into the Bride chamber for ever.  
Therefore ye that are the Lords' faithful and wise Servants, and of the wise virgins, watch ye, and pray always in the Spirit, as Christ and his Apostles have exhorted you, and in meekness do ye minister unto your fellow-servants (in the House) good things, whatsoever those evil servants, and foolish virgins say or do.  
And take ye heed also of those, who would make ye believe, that the bridegroom Jesus Christ is already come, and fitteth now in the Throne of his glory, judging the quick and the dead.  
That the resurrection of the Body, spoken of 1 Corinth. 115●. and other places, the perfection, the salvation, the glory, and all whatsoever the Scriptures have spoken concerning Christ and his kingdom and reign with all his Saints, are now at this present time (in a secret mystical manner fulfilled, turning all Scriptures into allegories, and making Jesus Christ a mystical thing, and all persons names, matters and things therein spoken of, and written, to have mystical meanings, which they undertake to declare in a kind of philosophical way.  
And is well pleasing to those wandering professors that could never yet learn to repent of their sins unto God, and de●ire mercy through faith in Christ, like the similitude of the lost son, and poor publican; but having turned from one opinion, and form of Religion to another: and now, at last, meeting with this, readily entertain it; and especially such men, as are most delighted with their Philosophy, tending so much to liberty, and such wanton women, as like to fulfil their carnal pleasures, of which sort the most are that embrace the doctrine, as experience proveth.  
And strong reason ariseth from their doctrine, that it should be so.  
For if Christ be already come in his glory, &c. And that the resurrection of the body is now, while men live, and that when they die they return into their first principles, and so remain for ever, as they were before they knew they had a Being, as they say. Then well may they eat and drink and take their pleasure: for who knoweth of any felicity or pain he had before?  
Therefore take heed, harken not unto them, but know ye, and believe it assuredly, that the Lord Jesus Christ shall come personally and truly, and be seen in his glory with all his Saints, as he was by Peter, James and John (with Moses and Elias) in the holy mount. And the bodies of the Saints shall be truly raised and changed, as before is proved by clear Scriptures.  
And be ye ware also of those that shall offer to persuade you, that the Scriptures which we have in our native language, is not, nor do declare unto us, the word or mind of God; but that we must looks for some new Apostles, endued with such miraculous gifts as Peter and the other Apostles once had, to be sent from God to instruct us, and to plant new Churches. Or that another Elias must come and restore all things, before we can know the truth, or see a true Church.  
Believe them not, but know ye, that if it were true, that some places of Scripture should be, by the translators, or by the Copier mistaken, or mistranslated, yet could not that make the word or mind of God in the same places, unpossible to be understood, especially by those servants of God, which have that unction from the holy O●e, whe●eof the Apostle I●hn speaketh, (and which Chris● promised should be with them to the end of the world) or if it could, yet doth it not therefore darken or deprive them of the understanding of all, or any of the rest. N●y, the grace and wisdom, the Divine power and majesty of the Scriptures, as they are in our nativ● Language, proveth the same to be the word of God, declaring hi● mind and will unto us.  
And as for miracles to confirm it, there is no need, because that hath been done sufficiently already.  
Neither is there such necessity of new Apostles, or of another Elias, or of one to come from the dead to instruct the people. Nay, but as Christ said once, in way of admonition to such persons of the Jews, They have Moses and the Prophets, let them hear them, &c.  
So now, we have Moses and the Prophets as well as they; yea more, we have Christ and his Apostles▪ and we have the Elias also that was to come, even John the Baptist, insomuch as we have his, and their words▪ their testimonies and examples.  
And Christ himself prayed for those that should believe in him through their word, John 17.  
And if we will not hear nor be persuaded by them, to repent and believe, neither will we if new ones, or some of them should come and preach anew unto us.  
And as concerning the Church, or House of God, the Apostle Paul declareth unto us plainly, that it is, and hath been ever since his time, built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone. There are no new builders to be looked for, to lay a new foundation.  
And the living stones of this House, are those wise Virgins that have their lamps always burning, waiting and attending the coming of their Lord the bridegroom, whose great Day is so near a● the door.  
And so unto your censure who are the children of the Bride-chamber, I refer all these things.  
And the grace of our Lord Jesus Christ be with you all. Amen.  
And if any man shall conceive that I have herein been to bold, let him consider what one saith▪  
We having the same Spirit of Faith according as it is written, I have believed, and therefore have I spoken,  
We also believe, and therefore speak.  
FINIS.