ΕΙΡΗΝΙΚΟΝ: OR A Peaceable consideration of CHRIST's Peaceful KINGDOM on EARTH to come, Rev. 20.4. Rev. 5.10.  
To be added to the ΠΡΟΔΡΟΜΟΣ or Forerunner.  
WHEREIN  
The Proof and Confirmation, that such a Kingdom shall be, is abundantly established, upon a sevenfold foundation; more particularly set down in the next ensuing leaf.  
Whereunto is added an Appendix concerning the first Resurrection spoken of, Rev. 20.4, 5, 6. compared with, Rev. 11.18. manifesting it to be of the bodily Resurrection of the Just to begin not long after the glorious appearance of Christ, and his said Kingdom.  
Briefly and plainly set down for the benefit of all faithful Christians.  
Ezek. 37.24, 25. And David my servant shall be King over them, and they shall all have one shepherd, they shall also walk in my judgements and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your Fathers have dwelled, and they shall dwell therein, even they and their children, and their children's children for ever, and my servant David shall be their Prince for ever.  
Dan. 7.21, 22. I beheld, and the same horn made war with the Saints, and prevailed against them, Until the Ancient of days came, and judgement was given to the Saints of the most High, and time came that the Saints possessed the kingdom  
2 Thess. 2.8. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming.  
Among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forms of Doctrine in the Council of Nice by Gelas. Cyzicen. History thereof, this is recorded.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
That is, We expect according to the holy Scriptures the manifesting unto us the appearing, and Kingdom of the great God, and our Saviour Jesus Christ; and then the Saints of the most High (as Daniel saith) shall take the Kingdom.  
Answerably hereunto our Received Nicene Creed; From thence he shall come at the end of the world to judge the quick and the dead, as it is Rev. 11.18. and then follows [Whose Kingdom shall have none end] as before explained.  
Hoc Omega suis MUNUS & Alpha tulit.  
Printed in the Year, 1665.   

THE CONTENTS.  

THe Proof and Confirmation, That such a Kingdom of Christ shall be, is established in the sequel of this Treatise, upon the sevenfold foundation ensuing.  
First, From a frame of Christian Doctrine, containing the general consideration of Christ's three great Offices of Mediatorship, as the great Prophet, Priest, and King of his Church, in seventeen Theses; with six inferences drawn from them. page 3, to 8.  
Secondly, By a visional representation of Old and New Testament Doctrine, suitable thereunto, from the fourth and fifth Chapters of the Book of Revelations, setting forth God the Father's glory as Creator, and the Lambs as Redeemer, whence are also other seven inferences deduced to confirm Christ's Kingdom to come on earth. p. 9, to 35.  
Thirdly, By divers evidences and expressions in those four Apostles writings, to whom Christ in a special manner manifested his Kingly glory, viz. to Peter, James, and John, at his tranfiguration, and Revelation to John, and to St. Paul, at his conversion, from whose writings six several senses of Christ's come are observable since his coming in the flesh. p. 41 to 56  
Fourthly, From the eminent Chronologers of the holy Ghost; who writ of Satan's three Babel's; namely, Moses of the Tower of Babel, Daniel of the Monarchy of Babylon, and St. John of the mystical Babylon; all which come to their utter confusions at the said setting up of Christ's Kingdom on earth. p. 57, to 71  
Fifthly, From the other Prophets of all times, with the Psalms in the Old Testament, and all sorts of Gospelers in the New, Chap. 6, 7, 8.  
Sixthly, By other Arguments drawn from the Lords prayer, and the three usual received Creeds, or Articles of Confessions of Faith. p. 90, to 95.  
Seventhly, From the most ancient Orthodox Fathers of the most pure primitive times, who owned this truth in its untainted purity. p. 96.  
All which, with many other useful particulars to be observed, occasionally set down in reference to Christ's personal reign with his raised Saints, will more fully appear; First, by the contents of each Chapter premised, and then by the Chapters themselves, in order unto which, for brevity's sake, I refer the Christian Reader.  
In the Appendix, the bodily resurrection of the Saints, is first explained from the distinct consideration of those two parallel Texts of sacred Scripture, Rev. 11.18. and 20.4, 5, 6. confirmed from sundry Texts of Old and New Testament, and many weighty considerations tendered, to manifest that first resurrection there spoken of, to intent the bodily resurrection of the Saints at that very time whereunto that Revelation of Jesus Christ for his Church's benefit hath particular reference; Further showing that the Ancient Doctors and Fathers of the primitive times of the Gospel were of that judgement.    

A TABLE OF CHRONOLOGIE.  
BEcause the help of some Chronologie is very needful, to the understanding of mystical Prophecies in the holy Scriptures; especially, for such as this small treatise is intended for; and to that end they may neither be troubled or discouraged, with too large, or too many, or curious notions, or varieties of men's opinions, concerning the order of times; I shall here labour to set down such a general soantling, for the use of ordinary capacities, that by the help hereof, together with what is all along set down (ofttimes) in the following Treatise, they may in some sort have pointed out to them the times, the things they therein read of have particular reference unto: And this we shall endeavour to set down;  
First, More generally, until the beginning of the four Monarchies, set forth Dan. 2. and Dan. 7.  
1. By the great Image, Chap. 2.  
2. By the four Beasts, Chap. 7.  
Again secondly, To consider particularly the times following them.  
1. Then more generally, In the first place consider what Moses compendiously sets down before the general Deluge, for the space of 1656. years of the old world, as ordinarily it is computed.  
2. From Noah's flood to the promise made to Abraham, about the year of the world, Anno 2030. is 374. years. Exod. 12.4.  
3. From the promise to Abraham to the Israelites departure out of Egypt, 2460. is 430. years.  
4. The beginning of the Assyrian kingdom by Nimrod, about 1788. which continued to the Chaldean Monarchy by Nabuchadnezzar, about 1700. years.  
5. Take notice, the Temple of Solomon was begun about the 3000. year of the world, as learned Dr. Usher computes it, from whence to the Captivity of Babylon, he reckons likewise 395. years, being in the year 3395. And may not the Antitype of Solomon, and his Temble be glorious at the end of 3000. years more?  
6. I shall here add a general computation of Bucholcherus, for the apt concinnity thereof, reaching first to the Captivity of Babylon, and through all following times.  
1. Israel (saith he) divided the land of Canaan in the 50. Jubilee from the Creation, which was 2500. years, that is, 50. times 50.  
2. Again (saith he) when the Jews returned from Babylon, after 70. years' Captivity, it was the 70. Jubilee, which was 3500. years, that is, 20. times 50. or 10. hundreds.  
Again, concerning the New Testament times, saith he as aptly again in brief; the seventh Seal, and the seventh Trumpet of that seventh Seal; and the seventh Vial falling under that seventh Trumpet, brings us to the seventh Millenary or great Sabbatisme of the Saints with Christ, in the thousand years, as 'tis called Heb. 4.9.  
Again secondly, more particularly, when Nabuchadnezzar had obtained the Monarchy of Babylon, then in a dream is presented to him the Image of four Metals, setting forth the four Kingdoms or Monarchies, whereof he was the first, the head of gold, Dan. 2. after Daniel Chap. 7. hath a Vision of four Beasts, signifying the same Kingdoms succeeding each other: But the Babylonian Monarchy of gold about 70. years after, ended in the death of Belshazzar, and Cyrus his taking of Babylon; when began the Persian Monarchy of the silver Arms and Breast, about the 3390th. year of the world, according to Helvicus, which continued 230. years, to the year 3620. Whereupon begun the Grecian Monarchy, upon the speedy conquest of Alexander the Great, which held according to the said Author 280. years, reaching to the year of the world 3900 when began the Roman, of the Iron Legs, with Feet and Toes of Iron and Clay, [which last denoted the state thereof in the Pope's time] which Roman Empire began about 47. years before Christ's birth who was born, saith the same Author, the 3947. year of the world.  
But thirdly, From Christ's Nativity the account is more certain:  
1. The Dragons casting down, when Constantine the Great set up the Christian Religion, in the room of Heathenish Idolatry, in the Roman Empire, about the year of Christ 312. or 320. as some conceive; and from thence to the beginning of the date of the Beast, 
Vide Excid. Antichrist.  whilst the Barbarous Nations broke in pieces the Western Empire, about 80. years or more; when soon after the beginning of the fourth Century, it is conceived the twofold Beasts 42. mouths, Rev. 13. began together with the 10. Crowned Horns at one hour, Rev. 17. both in the Western Empire. But in the East, about the 600. year of Christ, the Saracens pushed at the Roman Empire in the East (as was foretold Dan. 11.40.) called there the King of the South: And about the year 1300. the King of the North, the Turk overflowed all with his multitudes, and though Edom, Moab, and Ammon escaped in Arabia Petrea being a great shelter to the Jews, v. 41. (as Mr. Mede observes) yet (though Egypt long by the Mamalacks held out) they were at last subdued, and at his steps, as ver. 42, 43. about the year of Christ 1517. and that only remains to the Turk, to hear tidings to trouble him out of the East (probably) from the Jews, seeking to get their own Country, and out of the North, which (happily) may be of the Israelites from Assyria, lying North of Judea, upon the like design; whom in rage the Turk will go to resist in the glorious holy mountain, but he shall certainly come to his end, and none shall help him, ver. 44, 45. to be executed about the sounding of the seventh trumpet, Rev. 11.15.  
But as for the Pope's 42. months, the same time with the Woman's time, times and half a time in her wilderness condition, and with the two witnesses, Rev. 11. their 1260. days of years, their beginning with his, is reckoned about the 406. year of Christ, or 110. as some conceive.  
In his, viz. the Popes or Beasts said date, there are considerable,  
1. His rise. 2. His reign. 3. His ruin.  
1. His rise, to the great darkness of Popery towards the 11. Century, till the Berengarians and Waldenses discovered him, above 600. years.  
2. His reign, whilst he prevailed in his Wars and Massacres, against the Waldensian, German, and French Churches, above 400. years more.  
3. The time of his ruin, since he hath begun to fall by the hand of God according to his word; and though he hath been killing the witnesses for considerable time successively; yet at last, by killing the finishing witnesses, after 3. days of years and an half, they rising, his great ruin comes on eminently: to be finished at the pouring out of the vial of the seventh Angel: Whereupon ensueth the glorious Kingdom of Christ, reigning eminently with his Saints on earth the thousand years.   

The PREFACE; Containing many instances, whereby it hath appeared how backward many, if not the most of God's people have been to believe the accomplishment of the great things that have been promised by God, and for long time believed and expected by his people, till near the time of their accomplishment; all which, notwithstand God hath fulfilled both in the Old and New Testament; as is still likely so to be in the great things remaining, hereafter to done for the true invisible Church, till the mystery of God shall be finished. With an intimation how wily and watchful Satan hath been, is, and it may be expected in these things remaining, he will still be more so, in opposing and perverting the Doctrine of Christ's Reign approaching, as knowing that thereby his own Dominion will be utterly cast down.  
THE PREFACE.  
To my late well known, and well approved Friends and Brethren, B. D. F. K. N. S. T. A. P. I. O. C. increase of faith, truth, and consolation, from him that sits upon the throne, from the Lamb that was slain, and from the seven spirits before the throne, Amen.  
My well beloved Brethren in the Lord,  
IT hath all along seemed remarkable, that in the great Revolutions of Divine Providence, when great things have been drawing on to be acted for the good of God's Church; though they have been foretold and promised, yet at the time of their accomplishment, they have been usually by many of God people little expected, if not gainsayed, and opposed by most: When the 430. years preceding Israel's return out of Egypt, which God had foreshowed to Abraham, were towards their expiration, the Israelites would not take notice that God would by the hand of Moses deliver them; and even when the time was almost fully come, that God should deliver them out of that Egyptian bondage, so long as Pharaoh was able to resist, they were frequently out of heart, and complained against Moses and Aaron; and yet upon the self same day, from the promise to Abraham, wherein the said 430. years were expired, the Children of Israel were actually delivered, Exod. 12.41. And after that, all the while they were in the Wilderness, how often, upon how many occasions did the most of them turn back in their hearts (as the Psalmist speaketh) into Egypt? and by their renewed rebellion so provoked God, that he swore in his wrath against that generation, that they should not enter into that rest. Yea, Moses himself was so provoked by them, that he spoke unadvisedly with his lips; and they so tempted Aaron the Saint of Lord, as Psal. 106.16. that neither of them came into the land of Canaan, nor any other of the people, save Josua and Caleb of all that generation above the age of 20. years, that had been delivered out of the hands of Pharaoh; yet in Gods own time he accomplished his promise in giving that people possession of that land, Josh. 23.14. When faithful and holy David was anointed to be the Captain of God's people, even he in fight the Lords battles found the shield of his faith so shattered, that despondently once he said, I shall one day perish by the hand of Saul; and thereupon ran himself upon dangerous rocks of temptation amongst God's enemies, from which notwithstanding God graciously delivered him, and at last brought him into full possession of the Kingdom over all the tribes of Israel and Judah. When Judah's 70. years' Captivity in Babylon was almost expired, they despise the day of small things, and say the time is not yet come to build the house of the Lord, Haggai 2.2. by whom God yet foreshowed, that the great Mountain of strong opposition, that stood before Zerobabel, should become a plain, and so it came to pass. Yea, when Christ himself, the long expected Messiah, came at the time, in the place, manner, condition, and in every respect, as had been foretold he should come in the flesh; how few, even in Jerusalem or in Judaea, acknowledged or regarded his wonderful birth, his holy and wise demeavour, and heavenly manner of life; after all those divine witnesses of Simeon, Zachary, Anna, Elizabeth, etc. or the very Angels before and at his birth, or any thing afterward that set him forth to be wonderful before the time came wherein he openly manifested himself in the world; and after that how was his person despised, his doctrine and miracles (though such as never man taught or wrought in the world before) not only not regarded, but even blasphemed by the great ones of those times? and by their means likewise, not owned by inferiors, lest they should be cast out of the Synagogue: and though some of the Priests believed in him, they durst not confess him. If Nicodemus, a Mr. in Israel, acknowledge and own him, it must be in the night, when he may not be seen; and all the strange wonders before and at his death and resurrection, and afterwards for the most part neglected and buried in silence: So strangely in the world's view, and even in good men's too many times, God's greatest predictions and promises use to take place. And have not since Christ, the six first Seals of the Primitive times (when Michael and the Dragon fought hand to hand, as 'twere, whose worship should be set up) and some of the Trumpets after wards been mystically fulfilled and passed, according to the series of their several times? which Mr. Mede on the Revelations very appositely applies. How have those many Synchronisms of Antichrists tyranny 42. months, with the two witnesses prophesy in sackcloth 1260. days of years, Rev. 11. The Beast out of the Sea, having seven heads and ten horns, according to his Politic capacity, the other out of the Earth, with two horns like a Lamb, according to the Ecclesiastical capacity, Rev. 13. lain hidden from most men's eyes? And hath not the woman the true Church (though gloriously at first adorned Rev. 12.) yet since as long been forced into the wilderness, Rev. 14. where her place was prepared; and all that while the Scarlet Whore, the Antichristian or false Church, sits as a Queen, and not only bewitcheth the Christian World with her Sorceries, but also with the Cup of her Spiritual Fornications, makes drunk the Kings of the Earth, till the will of God shall be fulfilled, when they shall hate her, and make her desolate, and naked, and eat her flesh, and burn her with fire, Rev. 17.16, 17. And how few take notice that the time of her recompense is near? Rev. 18.6, 7. How many of God's Vials are already poured out upon her? How far she hath done her utmost in killing Christ's witnesses, even few do seriously ponder. And when the second Woe is past, how soon may sound the Trumpet of the seventh Angel, such who can declare? And thence forth many other excellent contemporaries are reveased from Jesus Christ the faithful and true witness, and set before us under and after the said Trumpet, who as he is about wonderfully to glorify himself in taking his Kingly power, Rev. 19 When the Kingdoms of the world shall become the Kingdoms of our God, and of his Christ, Rev. 11.15. in a far different manner than they have been formerly: So likewise, how long the earth shall be blessed with that happy Dominion, he as clearly sets before his people, Rev. 20.4. namely, for the space of a thousand years, even near or until the last judgement, Vers. 7, 11, 12. etc. And after the Chronology of the time, and after the time of the said seventh Trumpet in the 20. Chap. vers. 7. where first having set down Vers. 1, 2. the contemporary binding of Satan, and casting him into the bottomless pit, and sealing him up there, during that time (having also subdued before the powers of the wicked world) while he himself with his Saints, vers. 4.6. will wonderfully, gloriously, and graciously, more than before, manifest his Kingly power in the world, the said thousand years, wherein in the said following Chapters, he evidently and strongly informs his people in the substance of many other contemporaries; As first, of the new Heavens and the new Earth, for the thousand years, chap. 21.1. and the New Jerusalem descending down from Heaven, vers. 10. and the Tabernacle of God being with men for the same time, vers. 3. again, chap. 22. there is set forth the pure river of water of life, proceeding out of the Throne of God, and of the Lamb, vers. 1. and the tree of life, bearing twelve manner of fruits, the leaves whereof are for the healing of the Nations, through the same period, Vers. 2. for in all the Book of Revelations, where things are not said to succeed one another, as the Seals, Trumpets, and Vials, but one Table of Chronoligie is assigned to them all, such distinct visions are contemporaries, as all that concerned the true and false Church in Antichrists time, have the same measure, though diverslly computed, by Months, Days, and a times time, and an half; So all these Visions, under and after the seventh Trumpet, have one Chronological Table to compute their time, viz. a thousand years, all which particulars, being by Christ's special order so strongly asserted by the Angel, and the ancient and latter Prophets as earnestly called in for evidence hereunto, as we shall endeavour (by God's assistance to point out afterward,) yet, so Providence hath overruled and ordered, that though the substance of all these things were anciently and all along promised to the Jews and Israelites, and foretold by the holy Prophets successively in all ages, and much by the Jews in our Saviour's own time (though both unseasonably and unsuitably) expected; and as Mr. Mede and others, from Justine Martyr, and other Ancients Testify, how the things in the said thousand years were usually by Christians believed in the times next after Christ; yet what by the subtlety of Satan teaching the Jews and others to affix such vain fables, and sensual delights (somewhat like to a Mahometan Paradise) to that time of Christ's glorious Dominion in the world, that occasioned many ancient and modern worthies, (as may happily more hereafter appear) too much to have declined from truth to avoid such affixed errors; And since by men's apprehensions of inconsistency of those things, with some Articles of Christian faith, some have thereupon endeavoured (as may appear) to thrust this thousand years of Christ's reign into such troublesome corners of times moving Tabernacle, where it never could long find that rest and peace wherewith it must notwithstanding in due time be blessed; And to give such harsh and forced interpretations of many Prophecies, both in Old and New Testament, concerning that happy time to come, as are unsuitable to the purport of them. And an other stratagem of late times Satan hath used upon the breaking forth of some beams of light, again appearing, concerning that said happy period to come, to stir up the owners of such Doctrine to turn Libertines, 
Spoken according to the then present apprehension I had tillfurther light (through grace) as after may appear upon serious view in the sequel  from the bonds of moral obedience due unto Magistrates, as Christ's deputies; yea, to attempt even to take away Magistracy itself, and Ministry too; whereas Christ's Saints must not take the Kingdom to themselves, till he, the great King of Kings, give it to them in his own time, not in theirs (or else so personally to understand his reign in his humane nature upon earth, in a bodily presence, that it may seem inconsistent with some Articles of Christian Religion, when sacred truth allows not so to determine) or as others, by putting unwarrantable senses upon the Divine Mysteries, not accommodated to the scope of the Spirit of God therein observable; which Doctrine, when the Spirit of truth shall defecate and cleanse from all old dregs and scum of former and late errors, misapplications and mistakes, I confidently believe for the substance, it will be owned as a precious truth among the beloved people of God (though we may not put weight upon the gronndless conceits or fancies of men) and the sacredwritings both of Old and New Testament, may throughly evince it, but especially this Revelation of Jesus Christ will necessarily enforce it, if rightly and orderly considered, especially compared with Daniel, Ezekiel, and other Prophets; My endeavour therefore shall be by the assistance of the Spirit of grace and truth, who will lead his servants in due time, into all profitable and comfortable truth, to point out such things tending hereunto (which my own infirmity may otherwise prejudice) unto others, which notwithstanding, as I shall endeavour, I humbly request may be done with prayers and faithful endeavours, by others better fitted for such a work, all prejudices to the contrary being wholly laid aside in considering the last Will and Testament of Jesus Christ in the last branch of it, now upon proving; and therefore at such a time men had need be wary they do not go about even then to disallow and disprove of it, when it is near to be put in execution; especially, since he upon earth gave this intimation to the world, to beware of infidelity upon this occasion, Luk. 18.8. as may appear from the former Chapter; When (saith he) the Son of man shall come, shall he find faith upon earth? He knew well what wiles Satan would use to darken the knowledge of that time (which he the Arch-murtherer of mankind, believing trembles at; as is conceived, was the mark set upon Cain, his firstborn, murderer of his Brother Abel) when he himself must be shut up in his dungeon of darkness, from seducing men, which will be his sore torment, all that time, and the forerunner of his speedily ensuing perpetual unexpressible misery, and that upon his imprisonment the long promised and hoped for happy light and glory of God's Church shall arise and shine forth, Isa. 60.1. which will add to his anguish; And as Cain built Cities for his cursed posterity, thereby to abate the sense of his trembling; but the universal deluge both destroyed them and their habitations; so ever since man's fall, the Devil to abate the sense of his own horror, hath been building many Castles in the Aair, of wicked designs and seducements, but knows when Christ's reign shall take place, they must all perish with their Author; And therefore no wonder that Satan should seek to conceal and hid that period from men, raging the more, because he knows his time is so short; Let us therefore the rather, by faithful prayers, and diligent search of holy Scriptures, commend ourselves to the guidance of God's holy Spirit, to be led into all truth, and particularly in what concern Christ's Kingly rule on earth, not with respect unto what owning it hath by men, but as witnessed unto by the Word of God, which is the said holy Spirits evidence, which if he once appear to set his Seal unto, none shall make it void, but it shall powerfully overcome, and be victorious in the end, as all other witnessings of Christ Jesus have and do, and shall overcome the opposers of them, though never so great, many or eminent in the world.  
April 24. 1664. MUNUS.   

AN Advertisement.  
Christian Brethren,  
YOu may be pleased to take notice, that after the evidences in the letter of Novemb. 1663. in the Forerunner, and my serious weighing of many other Scriptures, especially in the Revelations, compared with Daniel, I was abundantly satisfied, that such an happy state of the Church was to come on earth; but yet it seeming difficult to me for a time, to reconcile a personal presence with Christ's intercession at the right hand of God; and taking it for a truth, that the coming of Christ was not to be expected till the last resurrection: And not having so fully discerned (then) the clearness of a personal appearance above 1000 years before (as since I believe to be evident) as by the last Paper of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may appear) I thought I had fairly-salved the matter; and that my reasons against the personal, and only for a mystical appearance (then) had been good and sufficient with the illustrations thereof, added (as you may observe) pag. 35, 36, 37. etc. But besides a remarkable gracious hand of God upon me (as you may there likewisy discern) both to discover such remarkable passages in Scripture that seem more strongly to hold out a personal appearance (then) and to show me such a way to resolve those difficulties, both by the several senses of Christ's coming in the New Testament, and to open to me a way of interpreting of what texts seemed contrary; so as I had no precedent (that I know of) and yet so evident, as (I conceive) cannot with good reason be denied; and as for what is said of his intercession, if Christ will perform that work (thence forward by a presential intercession, as formerly he did by a supernatural in his mosteminent improvement of his Priestly Office in heaven: so may be his and the Father's good pleasure; and that is all that can be said, since no Scripture gainsays it.) Or how the remaining part of his Priestly Office shall thenceforth be performed is known to himself (as of the Prophetical, till that Priestly begun so eminently to be manifest) but divers texts (as was said) seem to limit his sitting at God the Father's right hand in heaven, to his next appearance or beginning of his coming to judgement: However, any that are not satisfied [De modo] may safely (in the interim) resolve of this, that such a glorious Kingdom of Christ upon earth shall be; and for that the Scripture is both clear & plentiful, and a truth with much joy and thank fullness to be embraced; though some cannot (happily) so fully be resolved in what manner Christ will appear to set it up, though to me the Scriptures spoken of in the and of the Forerunner makes it evident that it will be personal, andwithal seriously (without prejudice) consider also what is said of Mat. 28. and Mat. 13. concerning the sense of the end of the world, with divers other things of weight to such purposes as you may find Chap. 4. pag. 41, 42, 43, 44, 45, 46. etc. and so I conclude with my prayer for the guidance of God's holy Spirit, for all such as humbly and faithfully seek according to the rule of his sacred Word to be rightly informed in this particular: To whom I, as to that in special, commend all such, who is the sole-worker of faith, in every branch of it, for which his Word hath laid any foundation to be received in the season of it, as it was even with the very Apostles themselves, concerning the receiving of the Gentiles to grace; first, by miracles, afterwards by the Word and all other means usually.   

ERRATA.  
PAge 3. line 1. r. after likewise; p. 5. l. 2. r. Chap. 20. p. 8. l. 1. r. is the, p. 15. l. 22. r. Psal. 145. p. 24. l. ult. r. is set forts, p. 27. l. 2. r. of the roll, p. 35. l. 3. r. personal, p. 42. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 47. l. 13. r. after end, p. 48. l. 33. r. Saviour's, p. 49. l. 1. add and them that were with him, and Ibid. l. 19 r. Censers, Ibid. l. 24. r. and an eye, p. 51. l. 3. add of those three and of one, p. 65. l. 25. r. to Saint john's. p. 73, 74, 75. falsely numbered at top, p. 74. l. 27. r. their, p. 75. l. 19 add will, p. 77. l. 1. r. for the spirit, Ibid. l. 18. r. Testimonies, Ibid. i. 24. r. others, p. 81, spokan, for spoken, p. 94, l. 7. r. of truth.   

CHAP. I.  
Of the Method and Order in handling the subject; Which holds out a twofold consideration of Christ's Kingdom on Earth; First, of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That it is; Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things that belong to it. Concerning the first, seven things to be done.  
I Confess, by reason of the stream of Interpreters running contrary, and the seeming disagreement with some articles of Christian faith, I have been apt to decline any opinion of Christ's reigning with his Saints the thousand years to come: But since God's divine providence by his word and spirit, hath guided me into a more intense and serious consideration of the great emergencies thereof towards his Church in these latter times; by whose especial grace, upon search into those mystical Prophecies of Daniel, the Revelation, with other sacred Scriptures, which doubtless hold out many things in reference thereunto; I have found much satisfaction in such of God's proceed, and by the series of times deciphered in the Revelation, I see there is a necessity of finding some way of reconciling or removing such appearing difficulties or differences amongst good men: For though some by interpreting the day of the Lord to be taken for the whole time of Christ's reign upon earth; from his first appearing to the end, complexively, in the sense St. Peter seems to speak of, One day with the Lord is as a thousand years, and a thousand years as one day, all which time they personally conceive him to be with his Church upon earth, in his humane nature; against which I shall (by God's assistance) offer some reasons to be weighed in due place. 
This than seemed to me, to be a likely way to salve the difficulty; I then upprehended, etc.  For I conceive Christ's reign these thousand years to be understood mystically, for some wonderful manifestation of his Kingly power and dominion in his Church, by the operation of his spirit, although he remain in his humane nature at the right hand of God, to make intercession for his people till the end of the world, which may in regard of his infinite power and glory, be manifest any other way he shall be pleased to magnify himself gloriously in the world, as before, and since his incarnation some time he hath done; But that he will in those times to come manifest himself in his Kingly glory and Majesty, the Scriptures are so evident, as it seems not to be questioned; I shall therefore by his assisting grace, and by the evidence and direction of his holy Spirit and truth endeavour to manifest the same to be hereafter in the thousand years of the flourishing state of his Church, when Satan shall be bound under or about the seventh Trumpet; in the considering of which, we shall proceed in the order following, by these ensuing steps.  
First, to consider the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that such a reign and Kingdom shall be.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what belong, to the said Kingdom; and that, first, Spiritually; secondly, Temporally.  
Concerning the first, seven things are to be done.  
1. I shall lay down such Theses or Positions agreeing to holy Scripture, and the Analogy of Faith, as may much make way for Doctrines of this nature.  
2. I shall offer some reasons against the understanding of a personal reign of Christ, in a bodily presence with his Saints on Earth.  
3. To endeavour to open the sense of the mystical and glorious reign of Christ, which we understand according to Scripture sense, and give some illustrations of it.  
4. To Parallel some mysteries in Daniel and Ezekiel, with such things as are set forth in the book of the Revelation of the Lord Jesus Christ the King of Saints.  
5. To point out how earnestly the Holy Ghost doth enforce the believing of what is set down in the last part of the Revelation, strongly and frequently asserting the things in and about those times, to be accomplished with calling in the Prophet's Testimony.  
6. Since the Testimony of the Prophets is so earnestly called in for evidence of what is described to be to come in the thousand years, in the three last Chapters of that book, we shall endeavour to add some Prophecies suitable threunto, and tender sundry Texts of the New Testament, speaking to the like purpose.  
7. To make some profitable improvement of this Doctrine for all sorts of persons.   

CHAP. II.  
Showing how according to the eternal decree, upon the fall of man, the Office of Mediatorship, was committed to the second person of the Trinity, Jesus Christ, the only begotten Son of the ever living God, to be executed in his three great Offices of a Prophet, Priest, and King, not only in respect of particular believing souls, but in a general consideration more eminently, in respect of the three great periods of the World: 1. In his prophetical Office under the Old Testament, revealing by his Spirit, in his Messengers, all the counsel of his Father, concerning his Church. 2. In His Priestly Office under the New Testament; By offering himself an oblation for, and after by making intercession for the sins of his people, at the right hand of God; And 3. will also execute his Kingly Office, delivering them from all their enemies, actually in this world, at his appearing, and in the thousand years, unto the end of the world, and thenceforth for ever.  
THe first thing we named to be done, 
See the quotations of Scripture added in the forerunner.  was the laying down of those Theses or positions agreeing to the holy Scripture, and the Analogy of Faith, that may make way for Doctrines of this nature, which are these that follow.  
First, That as the infinite excellency of the nature and being of the Trin-Vne Deity, was everlastingly incomprehensible in itself, saving only so far forth as the same Divine essence hath been pleased to communicate any discovery of itself by word or works, or both, unto any creatures in Heaven or earth; so hath the Trinity of persons in the Unity of the Divine essence, both in the eternal decrees, and in the execution of all jointly in their order concurred, and so will do from eternity, through all times, unto all eternity.  
Secondly, That all the glory of God the Father, was by the eternal decree to be manifest in Jesus Christ his only begotten Son, the Lamb slain in the eternal decree of the Father, before the foundation of the World was said; and according to the said eternal decree, the Holy Ghost, one God coessential, and coequal with the Father, and the Son, proceeds from the Father and the Son, the Mediator between God and man, as the sole efficacious worker and accomplisher of all spiritual good, in and for Men and Angels, and all real good in all creatures, which in their several orders and natures they were capable of receiving.  
Thirdly, Accordingly in the creation God made the world by his wisdom, the eternal word, Joh. 1. The Spirit sitting, as it were upon the surface of the waters, then covering the earth powerfully to produce the creatures, then to be made, and so both the Heavens with the Angels (as Divines conceive) and the earth were made the first day, Gen. 1.1. as all that were made in the whole world, afterward in the five following days, which the word Elohim in the Plural number, put with the Verb Barah in the singular number, denoting the Trinity of persons in the unity of essence seems to declare, whose concurrence in the making of man is likewise very remarkably expressed, when God said, Let us make man in our own image, after our likeness, etc. Gen. 1.26.  
Fourthly, The making of Angels in Heaven, and man and all creatures in the world, was in the execution of the eternal decree of the said incomprehenfibly glorious Trin-une Deity, in their several orders, natures, stations, and conditions.  
Fifthly, As no other but the holy and good will and pleasure of the infinitely, glorious, & incomprehensible God was the reason and cause why they were all made absolutely as they were; so that they should be for himself (as his word witnesseth) as their utmost end, and no other inconsistent reasons or ends ought to be given or assigned by men.  
Sixthly, As the whole creation was all good, suitable to the Author of it; so the preserving, ordering, overruling and disposing of all creatures according to his good pleasure, by his infinite wisdom, power, providence, and goodness, is not to be measured or judged by any scantling of any created capacity, who will notwithstanding be justified in his saying, and clear when he is judged; there being in such his proceed, so many fathomless depths in respect of creatures, which it is not lawful for any men to search into, further than God's word doth warrant them, but in things not revealed or forbidden they are not to inquire.  
Seventhly, Since God according to his said eternal decree, and good pleasure of his will at the fall of our first parents in Paradise, revealed and testified his wonderful powerful grace; That the blessed●eed of the woman should break the serpent's head, there is sufficient ground for ever to humble all mankind, and for ever to exalt Gods free and rich grace therein, and all men are thereby engaged to use all God's means to obtain their part therein.  
Eighthly, According to the declaration of that wonderful rich and free grace of God, for the salvation of his people, and for carrying on of his great design therein, as the Father, Son, and Holy Ghost, by an eternal decree, had purposed so to be wonderfully glorified in the powerful redemption and salvation of his elect people, in such a way of free grace; So in the creation of all things, all sorts of creatures were made in a capacity to carry on that design, and from that very period of their first being, holily, & most wisely overruled and disposed of, in reference thereunto, and so ever since have been, are and shall be most wonderfully holily and powerfully (though many times secretly and unsearchably) throughout all ages, by the joint concurrence of all the said three persons of the most sacred Tri●ity, in their order of working, to the infallible perfecting and completing of the said design decree, and purpose.  
Ninthly, That the management and administration of the great work of Mediatorship, between God and man, ever since the said promised seed was revealed to our first Parents, hath been committed to Jesus Christ the Son of God, who in his Word commands all men to hear him; by acknowledging, receiving, and obeying him.  
Tenthly, that the management and administration of Mediatorship between God and Man, hath ever since been executed by Christ in his three great Offices, wherein he and he only is to appear most powerful, wonderful, gracious, and glorious to his Church upon earth, as her great Prophet, Priest, and King.  
Eleventhly, Christ's execution of the said three great Offices, is two ways to be considered.  
1. More generally for his universal Church, in respect of the several seasons, wherein in order he was to execute them severally, most eminently, until his work of Mediatorship should perfectly be accomplished, and full reconciliation made between God and all his elect people; his mystical body, the true Church, being complete in all the members of it, and perfect union and communion attained with himself, as their mystical head; together with the Father, and the Holy Spirit, as also with the glorious Angels, and one with another, in most happy enjoyment of all good, to all eternity.  
2. It is again considerable, particularly and specially, in respect of every truly believing soul, in the particular application of the efficacy of those three great Offices to them, by his holy Spirit, making good means and ordinances efficacious to every faithful soul, so exhibiting himself to them, 1. As their great Prophet inwardly, powerfully, and savingly, teaching them all necessary truth and doctrine; 2. As their great Highpriest, in the like way evidencing their peace and reconciliation with God, through that expiation he should or hath made for their sins. 3. In the like-way also to evidence to them at one time or other, that he is their powerful King and Protector, that hath, and doth, and will subdue all his and their enemies, and keep them in a loyal and good condition by Faith and Grace unto salvation.  
Twelfthly, Consider that the general, more eminent and glorious execution of those three great offices for his universal Church more remarkable in the world, is in those three great periods of his manifesting himself in the world, according to all that his father had given him to do.  
1. As the great Prophet of his Church, by his spirit of wisdom and revelation, in all his immediate Messengers, till his coming in the flesh, and so Christ is said to preach in the time of Noah, to the Spirits in prison, as St. Peter speaketh, 1 Pet. 3.19, 20.  
2. As the great Highpriest, in the second Period after his coming in the flesh, where putting an end to all the types and shadows of his Priesthood, he actually undertook in his person, and executed the work and office of Priesthood, as the great Highpriest, having made a full and perfect atonement, and satisfaction for the sins of all his people, he ascended into the holy of holies, the highest Heavens, there sitting at the right hand of God the Father, powerfully and gloriously there to execute and improve that office, by making intercession for his people till his coming again.  
3. In the third great period of the world, under or after the seventh Trumpet, Christ will appear most eminently in executing the great office of a King, in this general consideration, in respect of his universal Church, subduing wonderfully and manifestly in the world, his own and his Church's enemies, powerfully and graciously enabling his Saints to walk in the obedience of his laws, taking away in a great degree the evil of sin and suffering, with the causes of both, by binding Satan, and destroying the wicked powers of the world, etc.  
I say in a great degree, though not then totally nor finally.  
Lastly Consider, how Christ hath, and doth, and will work in these three great Periods of the world.  
In the first he wrought by his Spirit of Wisdom and Revelation, making known the Will of the Father in all things (for substance) respecting Faith and Obedience.  
In the second, by his Spirit of grace and truth, powerfully sanctifying his people more eminently and largely then in the former.  
In the last, when he will take to himself his Kingly power, Rev. 11.15. and 19 He will work by his Spirit of Power and Domination.  
Now from the former Theses duly weighed and considered, these particulars ensuing, or the like, may be inferred, viz. That  
1. If the design of the Trin-Une Deity was to be eminently glorified in Christ the Mediator his three great Offices, of being the great Prophet, Priest and King of his universal true Church: then that greatest glory must needs shine forth in the most eminent way of executing of them:  
But the general performance thereof, in the said three great periods, is the most eminent way of executing them:  
Therefore, That design hath and will be therein most accomplished.  
2. If the drift and end of the great works of Creation, Support and Providence in all things, ever since time was, and until time shall cease to be, was in reference unto Gods glorifying of himself in such general management of these Offices of Christ, for his universal true Church, then in that respect he is most glorified.  
But their drift and end is so in reference thereunto.  
Therefore, God is most glorified in such management of them.  
3. If such general execution of them in reference to the universal true Church, be the foundation and securing thereof to particular believing souls; or secondly in respect of any more special times or special conditions of the Church as will hereafter appear; then all the good of the other is procured and secured by that general execution of them.  
But such Christ's general execution of these Offices it he soundation and securing of both the other.  
Therefore, The good of both the other is secured and procured thereby.  
4. If the great works of Creation, Support and Providence have been all along ordered in reference to Chrifts carrying on of his great work of Mediatorship, chiefly in those three great periods forenamed; then such consideration of them is of great concernment to the true universal Church.  
But all those said great works have been ordered all along in reserence to Christ's carrying on his great work of Mediatorship therein.  
Therefore, Such consideration of these three great periods forenamed, for the general managing of all the Mediators Offices is of great concernment to the true Universal Church.  
5. If such Christ's general prophetical Office in the first great period, hath revealed the substance of the whole counsel of God, in respect of all to be done successively, in such Priestly and Kingly Offices, so generally considered, in the other two succeeding great periods; it shall so be done.  
But it hath so revealed, and in a great part hath been so fulfilled accordingly, by suitable dispensations at all times hitherto.  
Therefore, What is so revealed for the future shall accordingly be fulfilled also.  
6. If according to Scripture, experience hath manifested the glory of the Mediators office, most eminently, for what is passed in such general consideration, and doth witness the like for the time to come, then in due time will be like execution for the general, in regard of what remains to be done.  
But according to Scripture it hath been so accomplished, in experience in what is past.  
Therefore, According to Scripture it shall be so in the time to come.  

The former Doctrine, illustrated from, Rev. 4.  
Where first is a brief summary of that Chapter, in respect both of the Vision and the Doctrine, with the improvement thereof, pointing out in the general, how that fourth Chapter holds out the Doctrine of the Old Testament, namely, the knowledge of God our Creator, three in persons one in essence (as the fifth Chapter a●●● of the New Testament in the knowledge of God our Redeemer.) By the Rainbow in the fourth we are minded of the Covenant made in the Second person, through whom so long time of repentance was allowed to the old World, and mercy to the new, but special grace to Noah, Gen. 7. and those with him in the Ark: Concerning which many things are observed; As also of the Ark afterward appointed to be made by Moses, to evidence the grace of God to his people in Christ, through whom he was propitious to them; and whose three Offices were remarkably set before his people in all those times, and wherein the glory of his Mediatorship was so to be manifested, as appeared by the many and various types thereof, in several times under the Old Testament, which contains the substance of all Gods Revealed Will.  
IT will not here be needful to multiply Texts of Scripture to confirm the former Theses or Positions (for the main substance of them) which in most Systems of Divinity is already done to my hand: Only I shall endeavour in that which may haply seem more unusual, by the assistance of Christ's Spirit and word remarkably called, Rev. 19.10. The testimony of Jesus, which is the spirit of Prophecy, and that (remarkably I say) in divers respects,  
As First, Efficienter, He being the prime worker of it.  
Secondly Materialiter, as being the main subject matter of it; Christ Jesus being held out in the whole Scripture from the begiuning to the end.  
Thirdly, Formaliter, as being the essence and substance of it.  
Fourthly, Finaliter, As being the drift, end and scope of it.  
In which testimony, to the said purpose, for illustration and evidence of what I say may seem more unusual, I shall endeavour compendiously to consider some things contained in the fourth and fifth chapters of the book of the Revelation of Jesus Christ, holding out the sum and substance of Old and New Testament Doctrine, summarily, and very divinely representing God the Father, Son and Holy Ghost, as the reconciled Father, Saviour and Sanctifier of his true Church, as Creator, Redeemer, and Preserver thereof, who in each regard is acknowledged and praised by the representative, four living Wights (or creatures, as Ezek 1. they are called) or beasts, as translated; and the twenty four Elders in the joint concurrence of all the three persons, for the manifesting and managing of all the contents and affairs of this book of the Revelation committed to sesus Christ, the sole Mediator of his true Church: Who being that Lamb that was as it had been slain, chap. 5. had that book delivered to him, to open it, and look thereon, and to open the seals thereof.  
The Vision Ezek. 1. and Isa. 6. seem somewhat to be of a like nature to these, though not so large and full, in Ezek. 1. the Prophet saw a great cloud, with whirlwinds and fire, vers. 4. afterwards he had the description of the four living Creatures, by theirfaces, feet, wings, with their joining by their wings, vers. 5, to 12. then their proceeding, vers. 12, 14. afterward the wheels that moved with the living creatures, and wheels within wheels, from verf. 14 to vers. 26. where there is somewhat a like representation of the sacred Trinity of persons, to the end of the Chapter, as in Rev. 4. and more explicitly, Isa. 6. it is said one of the Seraphims cried one to another, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. In both which Visions whether the four living creatures in Ezekiel were Angels, or as they are called in Isa. 6. Seraphims, or rather as they seem to be taken, Rev. 4, 5. chap. were men employed by God to wards his Church, or whether the moving of the wheels, with the living creatures signifies Gods secret and powerful working by Angels, or men regularly working in his Church by his appointment, which are sent by him from time to time, I will make no conjecture. Only as to the business in hand, what light I conceive by any help or assistance from God or men I have attained through grace, I shall here communicate, and leave to his blessing.  
Those two Chapters Rev. 4, and 5. as to the particular occasion of the Lambs receiving the book, and his manifesting the contents thereof to the Apostle John, seems to be the setting of the Scene and Chorus, as it were of a most admirable Tragicomedy, which resemblance Mr. Mede (with others) likewise useth, whose learning and judgement in opening many mysterious things in the book of Revelation, seems to decipher him to be such a man as Mr. Brightman prophesies of, in Rev. 21. That God would stir up in after times to give light to those dark mysteries; and chief Mr. Mede seems such, inregard of his excellent Synchronisms, which are the curious work in the Clavis Apocalyptica, much helping to open the formerly locked mysteries, and may serve as a very helpful guiding thread in passing through many, almost otherwise inextricable Mazes and Meanders in that Book.  
But suitable to our present purpose we shall endeavour to speak somewhat of these fourth and fifth Chapters, as they seem to be an abridgement of all Doctrine contained in the Old and New Testament.  
In the fourth chapter, God is specially made known and honoured in and by his Church, as Creator, v. 11.  
In the fifth Chapter, Christ is specially made known and honoured in and by his Church, as Redeemer, v. 9  
The Doctrine of both is set forth partly, 1. By most sacred visional Hieroglyphics.  
2. By most glorious expressions of words, to the honour 1. of God the Creator. 2. Of Christ the Redeemer.  
First, In the fourth Chapter, as Creator, is he mainly set forth, as in the Old Testament, and accordingly praised for that work, v. 11. For thou hast ereated, etc.  
And that is set forth, 1. By Hieroglyphical Visions, vers. 2, 3, 4, 5, 6, 7, 8.  
2. By Doctrine with the use thereof, v. 8, 9, 10, 11.  
Ver. s 2. By Thrones seems to be held out the true Church of God, taken collectively for such a company of God's people, serving him after his revealed Will, which is as a Throne whereon only God is exalted in all the world: For in Judah was God known, and his name great in Israel, Psal. 76.1. So Psal. 147.11. They tell of the glory of his Kingdom, etc.  
Verse 2, 3, and 5. seems an admirable representation of the Trinity of persons in the unity of essence; the first person like a Jasper and Sardine stone (but not said what.) The second person, like a Rainbow, like an Emerald (not said what.) The third person, as Seven lamps of fire, which are the seven spirits of God, as cap. 1.4.  
In Verse 3, 6, 7, 8. seems to be deciphered the superior and inferior members of the Church.  
1. The Inferior, by the twenty four Elders first set down, vers. 4. for whose use the Superior were sent and given, Ephes. 4.11.  
2. The Superior, vers. 6, 7, 8. described much after the manner of those, Ezek. 1. and Isa. 6. called by Ezekiel, Living creatures; by Isaiah, Cherubims; here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living Wights, translated beasts, noting here God's Messengers, Ambassadors, Officers, standing before his Throne betwixt him and his people, as Moses, Aaron, the Priests and Levites to minister, &c Heb. 1. 1, 2. for them A Sea of glass; to show they have need to be washed before they come to worship, alluding to the legal washing in the Temple.  
Secondly, In respect of the Doctrine, three Persons, Holy, Holy, Holy Lord God Almighty, which is, and was, and is to come, vers. 8.  
The Use of which, first the four living wights discover, and set before the Elders the glory of him that fits upon the Throne, though last spoken of, are yet first in, and leaders of God's Worship and Service; Vers. 9  
After them the twenty four Elders worship humbly, casting down their crowns, as acknowledging all their excellency or worth received from him; Vers. 10.  
2. Giving him his glory due.  
As. 1. Creator of all things for himself;  
So 2. Their Creator in special, in whom his end is promoted, they give him praise and glory accordingly; Verse. ult.  
So the true invisible Church of God here set forth, by her constant representatives, the four living wights, and twenty four Elders, is a Throne of God upon Earth, where his glorious excellency is discovered as Creator, three in Persons, one in Essence, according to the Ministration of the Old Testament, in which the Rainbow minding men of the Son the second person, shows God's justice in destroying the Old World in their height of sin, and mercy to those in his Ark, the Church, at present clean or unclean creatures, and so for preservation, or reservation, at least of those ever since in the New-World.  
The four living wights were in the midst, and round about the Throne, as in the midst of each square of the Throne, and had each eyes before and behind, to look to God to have the knowledge of himself and his will in every quarter, and to look to the people on every part, how they might answerably inform them, and guide them in all the will and ways of God; They rest not day nor night, saying, Holy, Holy, Holy, etc. They as God's watchmen attend upon that, to discern for, and discover unto his people the Will of God. For the Lord would do nothing but he revealed it unto his Servants the Prophets; 
Amos 3.5.  They show unto the people of God, the twenty four Elders, when the Thundrings and Lightnings of judgements against their enemies, come from the Throne, and when voices of joy, etc. whence matter of praise and glory to be rendered to him that sits upon the throne.  
And doubtless, if we look upon this Chapter in both respects, of the visional representations and Doctrine, and Use thereof, we may discern an excellent abridgement of the old Testament discoveries, set forth to us (not that the Old Testament differs in substance from the New, but only in clearness, and the accomplishment of the main thing therein expected, viz. The coming of the Messiah in the flesh, for the finishing of the work which his father had given him for to do) there is the Doctrine of the Sacred Trinity, both deciphered and taught (as was noted before) God is explicitly praised there as Creator. That man had fallen is signified by the Rainbow, signifying his mercy and judgement; Judgement to the Old world after his long Patience exercised towards them, and abused by them; mercytowards Noah in the Ark, and those with him there, with security of preservation, or reservation at least to the New world, from drowning any more by a general deluge.  
That sin was then grown to an height, it must needs be conceived, when God in such wrath drowned a world of men and creatures with them; and that sin and disorders were long in the world before they came to that height, and yet it was not destroyed, until about 1656. years after God had created it; which likewise shows God the Father, Son, and Holy Ghost, who created it, had a way of redemption for such as Noah, (else in justice it must have immediately perished) as well as long exercised patience towards them in the old World, and preservation for those of the New world, from alike flood; And this redemption and salvation was almost as soon published by God himself, as sin had entered into the world, to deface and disorder Gods good work of creation, which Salvation was to come by the blessed seed of the woman, then discovered, which should break the Serpent's head; And no sooner were all the offenders convented at the fall, before their great Judge in Paradise, and arraigned, and tried, and sentenced; but this light of divine grace, according to the decree of the holy and blessed Trinity, which had before in a joint concurrence created the world, breaketh forth, again to enlighten the world, newly darkened by sin and death, and God himself so shows himself in his way of grace, that he hide the shame, and covers the sin, of his now new made, and newly lost creatures that he maketh garments of skins of Beasts to cover them, and even of such creatures as thereby might show to our first parents, that they had deserved death, as those Beasts did whose skins did cover them, but likewise the death of such beasts as usually should be for sacrifice, might signify unto them, that they had such a Saviour to die for them, and by dying should deliver them from the jaws of the second death, by a more perfect sacrifice, which those beasts did but typify, and sacramentally set before them, by whose most precious robes of righteousness, put upon them by God himself, they should be clothed both to hid their nakedness and shame, and beautifully to adorn them in his sight, as he then clothed them with the skins of those innocent beasts, viz. with the righteousness of the Messiah, that promised seed of the woman, (whence I conceive may be a good argument, for the salvation of both our first Parents, Adam and Eve, and that then God did not sorsake them, the work of his own hands, as Psa. 138.8. in that he himself so covered their nakedness, and clothed them with those skins) (though their first born Cain perished with his wicked offspring, for the most part, at least afterwards by the flood) After this, as Christ by sacrifices, and other institutions of God, was from time to time set forth to his people, by the teachings of his holy spirit, so God the Creator made known his glory in his Throne, the Church on earth, in the face of Jesus Christ the Messiah, that was to come (as the Apostle speaketh, 2 Cor. 3.6) by the workings of the Holy Ghost, in all successions of ages to the coming of Christ himself actually in the flesh; Still from the Throne to the four living wights, and by them to his twenty four Elders, in all times hath he so in succession discovered himself; of which discoveries we may observe two great Periods under the Old Testament (besides many other lesser ones) the two great Periods were the Old world before the Flood, and the new world after the flood, until Christ's time, and these two, the Rainbow as we noted, evidently implies, in drowning the old world, and assuring preservation to the new world from the like. In the first period, when God did communicate his pleasure to any living wights, then near to his Throne, it was not by written word, but by voice, or vision, or dreams, or any ways, he was then pleased to use to any sorts of persons, either extraordinarily inspired, or to the fathers of Families, or the first born (as sometimes he used) or such as were eminently raised up by him, as Enoch, Noah, etc. In regard they lived many hundreds of years, they might well by tradition and verbal instruction, personally teach the will and pleasure of God to his people, and then they needed not the use of writing (so God most wisely order all things in their due seasons) and indeed if they had had the gift of writing, it would have been in a manner endless, by reason of their long lives, and great knowledge, more than in Solomon● time, who said, (Of making many books there was no end.) Some of the first Fathers lived almost two third parts or more of the Old world's time after Adam, and yet lived with Adam the man made immediately by God. The other great period from the flood, till about the year of the Creation, 4000 (as Bp. Usher computes them) which was, from the time of the flood, computed Anno. Mund. 1656. the sum of 2344. years more, and for the space of 855. of those years, by the said Reverend Author's account, till the Law was given by Christ in Mount Sinai, in the year of the world, 2513. at which time Moses was taught and inspired to write his Pentetuch, or five books, the substance of the then revealed will of God to his Church, there was no written word, but then by reason of Gods many institutious to his late redeemed people of Israel, out of Egypt, and the shortness of their days, he knew his written word to be needful to them, and all posterities of his Church, who might thereby from age to age have more of the Gospel-glory of the Messiah, still breaking out in new glimpses of light, till the sun of righteousness himself should arise, with healing in his wings, and that the whole counsel of God concerning him, might in substance be revealed in writing, and all needful things by his spirit of wisdom and revelation, till his prophetical office in matter of Revelation of subostantial truths, was fully accomplished under the Old Testament, before he actually appeared in his Priestly office, and though God's Spirit in Noah, Sem, and others, after the flood, as he was pleased to raise and inspire them, till Melchisedech (if he was not the same with Sem, as some conceive) abraham's, Isaac's, and jacob's time, and long after, God was pleased to supply them otherwise without writing; but yet even then he had no less his true and invisible Church, viz. his four living wights, or living creatures, as Ezekiel speaks to be his seers, both in respect of himself, and his twenty four Elders, his faith●● people, both to see for them, and see to them, to teach them and rule them, by such special dispensations as he was then pleased to manifest himself to them by; and round about his Throne, his true Church upon earth, where only his glorious name is extolled, in all his gracious manifestations of himself to them, but no where else in the world; as Psa. 145. There his Saints bless him and talk of his power, etc. we might take occasion from this abridgement of the Old Testament to speak many things of the Ark, wherein Noah and they with him were saved from the flood (as salvation is only to be had in the Church) which God exalts on high above the reach of the world's calamities, and so of many particulars of Gods directing Noah to make it, having fitted him both with grace and worldly wealth and power to accomplish it, to be able to pay such multitudes of wicked wretches, that though they might deride his attempt so long, to sail on the Mountains, yet for the reward and recompense of their labour, would not resist (as is probable) but rather assist him therein, it was a work doubtless for a Mighty Prince to accomplish; so there are many other observable things, as his going into the Ark, his staying there, his shutting up the persons and creatures taken in, seven of clean creatures, some for sacrifice, and two only of the unclean, and his going out, all appointed by Christ himself, who is always graciously present with his Church, but especially more remarkably in the deep floods of her affliction or trouble. Yea, afterward we may observe that God would have an Ark made, that as his Church was before saved in the Ark from the Flood; so his Church instituted amongst his Israelites, must know that the salvation and help was in him that would have his gracious presence figured to them by an Ark, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept.  from whence, and by means of which, according to his own direction, he would, as from a divine Oracle, reveal himself and his pleasure to them, and where that was by his own order, there his throne of grace and mercy-seat was to be attended by his four living wights, and twenty four Elders, both in the moving tabernacle of Moses, Joshua, and the rest, till king David and all his time, till his other type Solomon did afterward build him an house, 
●p. Usher Annal. p. 118.  where the Ark of God was in the King of Judah's reign, till the Jews Captivity in Babylon, in the year from the creation, 3395. which was not much more time after the flood, than the world had being before the flood.  
Now as Moses, the great Prophet, who by God's direction first made that Ark, foretold of Christ, the great Prophet of his Church, that him the Lord their God would raise, like unto himself, and that he should be heard in all things that he said unto them, and as the Father required at his transfiguration, that they should hear him, Math. 17. whose spirit both informed Moses and all the Prophets, so by himself he was excellently, and immediately instructed in making of the Ark, and the Tabernacle, and all that belonged to them, that all should be made according to the pattern in the Mount; As Moses was the instrumental deliverer of Abraham's, Isaac's, and jacob's natural posterity, out of the bondage of Egypt; so the spiritual gifts and graces of Christ, unto the spiritual seed of Abraham, Isaac, and Jacob, are the only instruments of their spiritual deliverance from the spiritual bondage of sin and Satan, when they are conveyed thereby (as the Israelites were) through the Red Sea of Christ's blood, and spiritually baptised by him (as the Apostle speaketh) in the Cloud, and in the Sea of spiritual Regeneration, and as the Israelites were circumcised, when they had passed through the Red Sea, the badge of their Covenant with the Fathers, so the spiritual circumcision was to be on the hearts of the spiritual seed, and as Moses that was the Minister of Circumcision, and the Law, could not bring the Israelites unto Canaan, but Joshua, accompanied with faithful Caleb did; So the Law made nothing perfect but the bringing in of a better hope did, as the Apostle saith, Heb. 7.19. and even so all the typical Priesthood, and Sacrifices, and oblations, did but seem to set forth to the faith of God's people, what was to be done by the true Highpriest, the Lord Jesus Christ, by his once offering up of himself for man's sin in the end of the world, Heb. 9  
So here likewise by David's providing for the building of God's house, where the Ark should rest, as he intended, yet was not permitted, but it was promised to him, and fulfilled, when the Ark was gloriously placed there in Solomon's time, and honoured by evident manifestations of God's presence there, (though all the institutions then used in that Temple, which was a type of Christ's body, were but likewise typical of his priestly Office, to come under the New Testament) so these two famous Kings were eminently types of Christ's Kingly Office.  
First, As saul's worldly Kingdom was to be removed to make way for david's, a man after Gods own heart, who was anointed of God, though sometimes despised of men; and as David overcame all the enemies of God's people; as David's Kingdom was full of troubles at first, yet after he had a complete conquest over all his enemies round about, and enjoyed peace on every side; So Christ came in a low appearance into the world, (at least in the world's eye) yet by humbling himself, he got the victory; he hath been long fight mystically for his people, and shall at last gain them a peaceable Kingdom, and all his foes be made his footstool in Gods due time, Psal. 110. but till that full victory, his Ark, as in David's time, will be in a moving Tabernacle, but when the reign of the true Solomon comes, his Ark will be settled, his Kingdom shall be peaceable and flourishing; Now that these were but types of Christ's Kingdom, appears by the eclypsing the glory of both; First, after David's victory he fell, and upon that succeeded many afflictions from his own house to the end of his days; The most glorious reign of Solomon at first, afterwards ended in as dark obscurity by sin and sufferings, and his Son Reboboam, grossly provoked Israel to the loss of ten Tribes, and afterwards both Israel and Judah were in a declining condition, till that whole generation went into Captivity, and the Ark of God ceased to be any more with the Jews, and though after seventy years, according to God's promise, many thousands were brought back to Jerusalem, by the decree of Cyrus, as God foretold, yet the Ark of God was no more amongst them, nor they ever after but in a decaying state, though God upheld the race of David, in the Tribe of Judah, yet much in obscurity till Christ, that lineally was to proceed out of David's loins, came in the flesh; in whom that promise was so fulfilled (but yet in the set time when the Sceptre was departed from Judah) so that the glory of David's Kingdom was not to be in himself, or Solomon, or their posterities, according to the flesh only, but in Christ the great deliverer of his people, both from spiritual and temporal bondage and captivity (as the Prophets of old abundantly witness, and the New Testament confirms, as may be showed hereafter, by God's assistance) yea, David himself, in many Prophecies, foretells of Christ's Kingdom, what never was, or can be performed, to his mere natural offspring, as besides many others, Psa. 72. and Psa. 137. do plainly show.  
Again, Consider that when some of the Jews came back from Babylon, what numerous multitudes (not many ages after) remained in the Persian Dominion, in Ahashuerus and Queen hester's times, scattered (as Haman said) through all the hundred twenty and seven Provinces that he ruled over, toward whom, as God shown mercy to them, by Ahashuerus Marriage with Hester, a captive Maid of the Jews, so thereby seems to be shadowed, how Christ the great King of his people, though they have been long scattered in the captivities of many generations, yet will again betrothe them unto him in faithfulness, as he speaketh by the Prophet, Hos. 2.19. which flourishing time of Christ's Kingdom, is described by the Spirit of God, in the thousand years under or after the seventh Trumpet, of which many things will be revealed, when he shall take to himself his great power and reign, Rev. 19 and the Kingdoms of the world shall become the Kingdoms of our God, and of his Christ, Rev. 11.15. then as he the Angel of the Covenant, shows that at the beginning of the seventh Trumpet, the mystery of God shall be finished; Christ had wrought mystically in his Kingdom before, but then he will show himself in his Kingly authority; before, the Ark in the Temple might not be seen, save by the Highpriest, but then the Temple in Heaven shall be opened, and there shall be seen in his Temple the Ark of his Testament, Rev. 11.19. The Israelites were of old a generation of Prophets as David styles them, Psa. 105.15. And do my Prophets no harm; for they had such discoveries of God and his works renewed unto them by the Spirit of Christ in the Ministry of Moses, in his five Books, wherein they were taught of the creation of all things, the destruction of the old world, the fall of man, the way of salvation for old and new world, what God had done for them, what service and obedience he required of them, in what way, and by what ordinances they should be accepted of him, which no other people had besides them, a●l the time, God's Ark was amongst them.  
Yea, they were also a Generation of Priests then, for though only the Priests in office, then in reference to Christ, might kill the Saerifices, and place them upon the Altar, yet in regard they were to bring their own Sacrifices to lay their hand upon the head of their offering, to justify their faith, and acknowledge their sins, to testify their repentance, yet it was only the faith and repentance of the true Israelites, that through Christ (unto whom they looked spiritually) by whose only propitiation and atonement, they expected to be accepted, and so spiritually now; Christ hath made all his servants in his true Church, both the twenty four Elders, and the four living wights, Kings and Priests unto God, and an excellent Kingdom by faith and grace they know they shall even upon earth enjoy in due time, as may appear in the next Chap. 5. Vers. 10. We shall reign upon earth.  
And so we have represented what is here said of God's true Church, under the Old Testament, by the representatives thereof, praising him as Creator, all which time it is to be observed that his holy Sabbath was kept in remembrance of God, as creator of Heaven and Earth, and that he rested on the seventh day from his work of Creation, which was by our Saviour in the New Testament, changed to the first day of the week, in remembrance of the work of our Redemption, and for the honour of him our Redeemer, who risen the first day of the week from the dead, when he had finished that most glorious work, etc.  
A few things more I shall commend to your Christian consideration from the Old Testament, before we come to speak of the fifth Chap. of the Revelation (as to our forementioned purpose) for whereas in the Vision concerning the Trinity of persons in the former Chap. the second person viz. God the Son, to whom the great work of Mediatorship was committed, being set forth as it seems by the Rainbow, in sight like an Emerald; which Rainbow plainly minds us both of the Flood and the Ark; the Flood again holding out,  
1. Judgement to the Old World.  
2. Mercy to Noah and the new World.  
Again, the Ark both then and from Moses time, evidencing Christ's gracious presence with his people, both in the Old and New world; And the consideration of God the Son's execution of all the Mediators great Offices, as the great Prophet, Priest, and King of his true Church, are so frequently set before God's people in succession of times in the Church, as the great thing to be eyed by them, therefore besides the general respect of these three offices to the universal Church, and the particular to every true beleiver in all times, there seems a third respect to be much taken notice of in Holy Scripture, of many special manifestations of the said three Offices of Christ, in the several ages and conditions of his Church, or rather of Christ's, so setting himself forth before his people, in those several times in these three great Offices.  
For as there hath been a most large time of his Prophetical Office under the Old Testament, when Christ by a spirit of Wisdom and Revelation, till his coming in the flesh, revealed all his Fathers will.  
And 2. According to his Priesty Office ever since; And so,  
3. Will do in the third period, under or after the seventh Trumpet in his Kingly office, likewise, as may happily be frequently observable in Scripture, how by a remarkable divine hand, there have been many shows hereof in many lesser periods.  
First, Even before the flood, there were some shadowings of Christ in all his offices;  
1. Of Prophecy, in that he revealed himself to the Holy Fathers of the first times, by voices, visions, dreams, and the like, what services would be acceptable to the Father.  
2. As a Priest, in Enoch; in that Enoch, as Christ in the flesh, came to do the Will of God in the body, Heb. 5.10. Who as Christ's type, so walked with God, he was translated; as Christ when he had done his Father's Will, ascended into Heaven.  
3. As a King, in Noah, whom he fitted and enabled him so to preserve his Family, and all them with him in the Ark, when all his enemies were wonderfully, and justly destroyed by the Flood.  
Secondly, Again, after the Flood in Abraham's time, Christ revealed his Father's will to him, as his Prophet, calling him from his Father's Idolatry, teaching him to serve the true God, as was agreeing to his will; making him a King by subduing those Kings that had carried Lot captive, and rescuing him, and those that belonged to Lot; yea, in that he offered his Son Isaac, he acted as a Priest, and was blessed by Melchisedeck, the Priest of the most high God, who was likewise King of Salem, of whose order of Priesthood Christ was to be, who was without Father, without Mother, without beginning of days, or end of life, as the Apostle describes him, Hebrews 7.3.  
But Thirdly, more remarkably, after God would have an instituted Church in the posterity of Abraham, Isaac, and Jacob, to whom he had made and renewed his promise of Canaan, and given them the Sacrament of Circumcision, as a sign and seal of his free grace promised to them, and had brought their posterity out of Egypt with an high hand, and conducted them through the Red Sea, to sacrifice to himself in the wilderness, not as their Fathers had done formerly, but as Moses told Pharaoh, as the Lord their God should afterwards teach them, for they knew not how he would be served, till they came into the Wilderness, where he afterward appointed his instituted worship, for till the making of that Covenant with Abraham and his seed, the Sacrifices that had been used all along, till then, seemed as much to have had the nature of a Sacrament, to strengthen and confirm the faith of the believing Ancients in the Messiah to come, (for we read not of any other they had, till Abraham) as to typify unto them, that Christ was to die for their sins. But after Gods instituted Worship by Moses Ministry, the said three great Offices of Christ seem to be frequently shadowed out; Moses was his Prophet, who is likewise said to be King in Jesurun; and Aaron, who was his mouth unto Pharaoh at first, was afterwards actually the Highpriest, the first type of Christ, in that order and office; but all along that Ministration, till saul's worldly Kingdom was set up in causeless discontent, by the people's corrupt will, who would have a King (instead of good Samuel, and of God himself) who told Samuel, 
1 Sam. 8.  they had not cast off him, but God likewise; for they sought a King after their own corrupt will, not seeking to know God's pleasure therein; which soon again fell, when God had sought him a man, even David, whom God set up. And when the Israelites were actually come out of Egypt, and had miraculously passed through the Red Sea (whereby was figured, how by Baptism, and spiritual Regeneration, God's people are brought out of the bondage of sin and Satan, and so soon as they were come into the Wilderness (which many ways shadows out the state of God's people in the world, etc.) than Moses as a Prophet, makes known the Will of God to them; Aaron as a Priest makes intercession to God for them, and Christ himself (as judicious Burgess proves) as the great King gives his Laws in great Majesty and terror, for all things to be observed by his people, though Moses was then likewise his Deputy King in Jesurun, and so all along in the Wilderness, Moses was King and Prophet, and Aaron and his Sons Priests; So after that, when they were to pass over Jordan, to enter into the promised Land, Joshua is then made Captain, to fight Christ's Battles, under that great King, that appeared to him, Joshua 5. the Priests carrying the Ark dryshod, through the then overflowing waters of Jordan; and Joshua again, as a Prophet, reveals the pleasure of God unto them, not only in civil affairs, as to dividing the inheritances, but also in spiritual admonitions and instructions, upon many occasions, etc.  
Again, many times in the Judge's days, when Moses and Joshua's counsels were forgot, and their predictions concerning that people's revoltings were fulfilled; yet even then, Christ who was from the beginning the powerful great King of his Church, ruled many times amongst them and their enemies too, apparently, as the Scriptures witness, even then likewise he raised up his Deputies, called Judges, as Gedeon, Jeptha, Deborah, Barack, Samson, and others, again to restore his instituted worship, and Priesthood, and be deliverers to his revolted and oppressed people, as occasion did require, instructing them by his prophetical spirit therein. But from the beginning of David's time, as we noted these three great Offices were more remarkably, and eminently set forth, especially while things continued in any tolerable order, in the good Kings reigns that followed, wherein the glory of Christ the Mediator, in his three said Offices, as Prophet, Priest, and King, was still set forth in their following times, to show that therein consisted the glory of Christ's Mediatorship, as much more might be observed in this kind.   

Rev. Chap. 5.  
The further illustration of the former Doctrine, from Rev. 5. chapter, where after the summary consideration of that Chapter is briefly hinted, the Doctrine of the New Testament therein comprised, which first was set down largely before the giving of the Revelation in the writings of the Evangelists and Apostles. But secondly, there more especially is Christ's the Lamb's Revelation, and execution of the affairs of that book, but so as to erect his Kingdom in the issue, for which they so exuit, vers. 10. and we shall reign upon earth, wherein the representative Church doth so eminently rejoice, v. 11. and the four living Wights add their fiducial, Amen, after the praise of all creatures; and the twenty four Elders fall down and worship, v. 14.  
PRoceed we now to the fifth Chapter (the Scene and the Chorus being so excellently set in the former Chapter) as respecting God the Creator, worshipped on the seventh day Sabbath, especially to glorify him for his great and good work of Creation, who as three in persons, one in essence, Holy, Holy, Holy, Lord God Almighty, so worshipped in the Old Testament until the coming of Christ the Redeemer, who having finished the work of Redemption, as the Lord of the Sabbath changed, it from the seventh to the first day of the week, who in this fifth chapter is said to be a Lamb that was as it were slain, who is therefore praised by men, Angels, and all creatures with him on the Throne, for that most glorious work of Redemption, and acknowledged in the great benefits that redounded to his Church thereby. Where again consider,  
First, The Vision, with the effect of it.  
Secondly, The Doctrine and Use of both, 1. By Men. 2. By Angels. 3. By all creatures.  
The Vision for the greatest part is the same in substance; the deciphering of the Father, the Holy Spirit and the Church, the same; but God the Son who is represented as a Lamb that had been (as it were) slain, whose glorious work of Redemption and Grace towards his true Church, is the substance and drift of the Vision, wherefore he is accordingly praised.  
First, Consider the Vision, v. 1. to 8. and the effect on the four beasts, v. 8.  
In Verse 1. A book was in the hand of him on the Throne.  
In Ver. 2, 3. A proclamation by a strong Angel for one to open the book.  
Verse 3. None was found worthy in heaven or earth.  
Verse 4. Is the great discouragement of St. John thereupon, he wept much, as without hope etc.  
In Verse 5. One of the Elders comforts St. John, that the Lion of the Tribe of Judah, the root of David, had prevailed to do it.  
In Verse 9 The former description of the true Church, but with the Lamb in the midst of it; Who is set forth, first, by his suffering, he was slain. Secondly, By his victory, 〈…〉 killed death, and was thence but as it were slain, and consequently by his dominion over all things in heaven and earth, therefore set forth by seven horns, denoting his perfect power. Secondly, by seven eyes denoting his perfect wisdom and providence in all the earth, where, by his holy Spirit he worketh as he pleaseth.  
In Verse 7. The Lamb (as was told St. John, vers. 5.) takes the book out of the hand of him that sat upon the Throne; whereupon follow the effects of the Vision in the Church.  
First, Worship by the Beast and Elders, v. 8.  
Secondly, Praise by a song: Where 

I. The nature of it, A new song, for new Testament mercies.  
II. The matter of it, Thou art worthy, v. 9, 10. In the matter of the new song, consider    
1. An acknowledgement that the Lamb, and only he was worthy to take the book, and open the seals thereof.  
2. The reason of the acknowledgement, 

First, from the greatness and extremity of his suffering [thou wast slain.]  
Secondly, By the efficacy and prevalency of his suffering; Thou hast redeemed us unto God. Where 

1. The price, by thy blood.  
2. The extent, Out of every Nation, Kindred and Language.      
And thirdly, the benefit redounding to the Church by such redemption, vers. 10. Thou hast made us to our God, etc. and we shall reign. Where 

1. Here is what all the faithful in the true Church, spiritually here obtain, They are made Kings and Priests unto God now in this life.  
2. For advantage and advancement, which they shall have in that place where they have served Christ, or suffered for his name, there they shall reign with him: We shall reign upon earth.    
In Verse 11. A Vision of innumerable company of Angels about the Throne, the Church.  
In Verse 12. Their song of praise, where first the Object, i.e. the Lamb, whose worthiness they likewise acknowledge, for being slain.  
Secondly, The right and due belonging to him thereupon, viz. That he receive power, and riches, and wisdom and strength.  
In Verse 13. is the general concurrence of all creatures, 1. In Heaven, 2. In earth. 3. Under the earth. In the like acknowledgement and praise to be, 1. To him that sits upon the Throne. 2. To the Lamb for ever and ever.  
In Verse 14. First, The fiducial Amen of the four living Wights.  
Secondly, The assent and consent of the twenty four elders, manifested, 

1. By their falling down.  
2. By worshipping him that lives for ever.    
1. In their falling down, showing their humble subjection.  
2. In their worship, their sincere affection to the glorious object; Him that lives for ever.  
So that in this Cap. there is an excellent testimony of Jesus, set forth by the spirit of Prophecy, being the main substance and scope of New Testament Doctrine (as in the Gospels are excellently set forth) whereunto the Lamb as it were slain, hath reference, being eternally slain in the Father's decree, but then actually slain in due time, and yet alive again, and was but as it had been slain, being the All-sufficient Mediator, that had conquered Sin, Death and Hell, and had perfect power and providence over all the earth, but by his Divine Spirit, holily and wisely ordering all for the good of his universal, true, invisible Church, and so according to his glorious excellency hath thence forward both the said Testimony and Spirit of Prophecy, and power to reveal and execute all the holy pleasure of his Father in what remaineth to be accomplished upon the earth to the end, namely in revealing and fulfilling all things contained in the Book of 
* The Book given to the Lamb to look into, and to open the Seals thereof, viz. The Book of Revelations, is diversely apprehended by several persons, some describing it as a book bound containing many folios or pages, and yet to have seals upon it, closing it up. Others, more probably to be a Volume or Roll, containing the Prophecies of many things to be unfolded successively in order, being one rolled upon another, and on the outside to have 7 seals hanging down each by other as on 7 labels; but it may seem rather probable they were 7 narrow Scrowls each one sealed down at the end upon the Roul one by another in the length of the Roul to hold it together, till all the said 7 seals were loosed, and that at the losing of each seal the contents of each Seal-prophesie was made known thereupon successively, but when the last was loused (in what part soever of the length of the roll it was) upon the taking of that, came off the larger Volume of the 7 Trumpets, which so proceeded out of the seventh seal, being thenceforth loosened, to be unfolded successively, from the whole length the roll, which (in such case) must needs greatly abate the bigness of the Book or Volume as first delivered to Christ the Lamb, and thereupon the remainder of the same book might well be stilled (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a little book in the Angel's hand, c. 10. which was open, not sealed, as before, which St. John was afterwards bidden to take and eat up; whereupon he was enabled from that Book-prophesie to set down what concerned the affairs of the Ceurch more especially, beginning at the same time with the first Seal-prophesie, all along to the end of the world, contained in Chapter 12. and so forward to the close of the Book.  Revelation, in two distinct Prophecies through all times, both first, in the Seal-Prophesie of State matters, respecting the Roman Empire, in chap. 6, 8, 9, and 11. some things to ver. 15. respecting both Church and State. And secondly, Of the Book-prophesie, chap. 12. concerning the Church affairs to the end of the Book, which was in the hand of the Angel, Rev. 10.  
1. Concerning the Seal-prophesie, in chap. 6. are contained the six first seals, containing all to be done in the first three hundred years, till the woman in travel obtained a manchild from God, to wit Constantine the Great, the famous Christian Emperor, after all those ten throws of persecution, while Michael & the Dragon fought hand to hand (as it were whether the Devil's religion of heathenish Idolatry, or Christ's true Religion should prevail; and out of the seventh Seal proceeded the seven Trumpets, containing all time succeeding; both the interim until Antichrist arose, and his time, and times, and half a time, or forty two months took place; wherein, as Christ in the first Seal road upon a white horse, and by the preaching of the Gospel went on conquering, by bringing in the faithful to the Gospel thereby, so (to conquer) afterwards all his enemies by the red, black and pale horse, and other judgements to subdue his enemies successively; and in the three first Trumpets took away the very seat and mansion of the Dragon, that he that till that time letted might be taken out of the way, that Antichrist might come in his room, as the Apostle Paul foretold, 2 Thess. 2.7. But from the time Antichrists forty two months begun, to the end of the sixth Trumpet, or the second woe, we have the fourth Trumpet proceeding in the ruin of the Empire in the West, and the fifth Trumpet is the beginning of the ruin of it in the East, cap. 10. by the Mahometan Saracens, those locusts out of the bottomless pit, hurting all but the green fruits sealed to be preserved from that first woe Trumpet, as was foreshowed, chap. 7. who destroyed one half of the Eastern Empire; and after the other Mahometan Locusts under the sixth Trumpet, namely the Turks took away the other part of the Eastern Empire, whose 396 years are not yet expired, till the end of the sixth Trumpet, and the second woe, as is said, Rev. 11.14. which is to be at the rising again, and the ascension of the Witnesses. And from ver. 15. of the 11. chap. is a brief comprisal of the seventh Trumpet, to the end of the Seal-prophesie, which ends all time; yet in the first part of that 11. chap. is contained a Cronological Table, having reference to both the Seal-prophesie and the Book-prophesie in the Angel's hand, Rev. 10.2. which gins again chap. 12. and so forward to the end. But here first observe the table of all the times of both Prophecies, Rev. 11. where the first verse hath reference to the primitive times, when the Temple and the Altar, and they that worshipped therein were regular and measured. Verse 2. contains the time of Antichrist, set forth by the Court without, to be left to the Gentilizing Papists, to be trodden under foot 42 months. From that Verse to the 14. is the contemporary two Witnesses prophesying in sackcloth, to the finishing of their testimony, and last great killing and resurrection, at the end of the aforesaid second Woe, and beginning of the said seventh Trumpet, to the end of the chapter.  
But the second, or Book-Prophesie in the Angel's hand, Chap. 10.2. contains all the former times in the Seal-Prophesie, and to end at the same Period, going over them again, gins at Chap. 12. wherein was again contained what is given to Christ the Lamb to reveal and execute, in reference to the affairs of the Church; In Chap. 12. are contained chief in that respect the state of the true Church in the primative times, before Antichrist arose, both in regard of her primative glory, and the rage of the Dragon against her, till her flight into the Wilderness, to be fed there by the two said Witnesses, in Sackcloth, for a time and times, and half a time.  
In Chap. 13. We have the description of the false Apostatical Church, (from about Anno. 406. as is probably conceived) from Honorius the Emperor, and Pope Innocent the first his time, set forth in a twofold beast, wherein Antichrist and his followers are, vers. 1. described in their politic capacity, as taking possession of the seat of the Roman Emperor in the West, into which, when the Dragon, who was before dipossessed, cunningly winds in that his substitute the Beast, giving his power and place unto him, under a new shape of Idolatry, and so he riseth out of the Sea, having seven heads and ten horns (expounded Cap. 17.) having upon his horns ten crowns, and upon his head the name of Blasphemy. By the other Beast, vers. 11. he is set forth in his Ecclesiastical capacity, making up one body with his Clergy, so he is said to come out of the Earth, of an earthly constitution, having two horns of power, Ecclesiastic and Civil, like a Lamb, but speaks like a Dragon; But concerning the twofold Beast, Christ the mighty Angel described, Chap. 10.1. when he gave the Book to John, containing the Beasts forty two months, speaks, vers. 6.7. that his time should be no longer; And to that end had his two Sackcloth Witnesses prepared, Cap. 11. The Pastors to feed the woman in her wilderness-condition 1260. days, of years; whom in a seeming disgraceful manner he sets up against this great Beast (which in appearance is, maxim impar congressus,) they being contemptible in the world's eye, and yet lets them know they should have all along such power, that they shall by the spirit of Prophecy overcome the Beast, with all his worldly grandeur and greatness, and by suffering and dying, after the Lamb's example) at last totally and finally overcome him; And yet all the while, that false Antichristian Apostatical Church of spiritual Babylon, that scarlet whore described, Rev. 17. Sits as a Queen, not only bewitching the Christian world with her Sorceries, but also making the Kings of the earth drunk with the cup of her spiritual fornications; the true Church, (though in a wilderness-condition) yet continues to sing a new song on Mount Zion, with the Lamb, and to follow him where ever he goeth, while the destroying Angels by their judgements, surprise the Whore, Chap. 14. And therefore while the Whore in all her gay gaudery, promiseth herself security, that she should see no sorrow; Christ hath his seven Angels, with their seven last plagues or Viale, to be poured out upon her, bringing her inevitable destruction by degrees, upon what ever was of worth in her account, even to destroy the Kingdom, Throne, and Empire of the Beast, and even to make those Kings which the Scarlet Whore, riding upon the Beast had before made drunken, to hate the Whore, and make her desolate and naked, and eat her flesh, and burn her with fire; And lastly, as a mighty Conqueror, Rev. 19 Christ overthrows in the Armagedon Battle, all the Hosts of the Dragon's substitute, and possesseth his Empire, there and in all other the Dragon's dominious besides, and casts the Beast and the False Prophet, the Pope and his counsel, into the Lake of fire and brimstone, and then as the most puissant King of Kings, and Lord of Lords, lays hold on the Dragon, Rev. 20. and binds him likewise with a great Chain, and shuts him in his Dungeon the bottomless pit; And sets up his own Kingdom, Dominion, and Sovereignty, generally over all persons, places, and times, of the seventh Trumpet, and thousand years, wherein by his word he declares, he will reign with his Saints upon earth, Rev. 11.15. and 19.20. where again, all time will end.  
And in this last period are set forth as Synchronals, the binding of Satan, the reign of Christ with his Saints a thousand years on earth. The new Heavens and new Earth for the same space of time, and the Tabernacle of God with men; The new Jerusalem, The pure River of water of life, and the tree of life, bearing the twelve manner of fruits, whose leaves are for the healing of the Nations; All which are to be during that happy time, when the Kingdoms of the world are said to be the Kingdoms of our God, and of his Christ, as was expressed, Chap. 11.15. And when the Lord God omnipotent reigneth, as the great multitude of his servants are taught, out of the Throne to praise him so enlargedly, Chap. 19.5, 6. For as we noted before in all the Book of the Revelations, where things are not said to succeed one another, as the Seals, Trumpets, and Viols, but one Table of Chronology is assigned to them all such distinct Visions are contemporaries (as all that concerned the true and false Church in Antichrists time) have the same measure, though diversely computed, by months, days, a time, times, and half. So all these Visions, under, or rather after the seventh Trumpet, have one Chronogical Table to compute their time, viz. a thousand years, all which particulars being by Christ's special order so strongly asserted by the Angel, and the ancient and latter Prophets, as earnestly called in for evidence hereunto, for the establishment of the Faith of God's people herein, since he, the Lamb, that had power to reveal them to his beloved Disciple Saint John, hath likewise power to execute and fulfil them in their seasons, till all be done which in his Office of Mediatorship is committed to him, having therefore seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth, whereby with his perfect wisdom and providence, he will accomplish all that his undertaking.  
Which Synchronismes in the last Period, according to Mr. Mede, (in his Clavis Apocalyptiea) are as a guiding thread which who so taketh, and humbly and faithfully useth, may greatly (through grace) be helped in passing through many (otherwise inextricable labyrinths) in many dark passages of this book; for in this last period, the said Mr. Mede hath gone contrary to the stream of Exposituours, for many hundreds of years (as others since him have done) wherein for the substance there seems to be much clearness, (though the mysteries therein comprised are very high and intricate) which in the ensuing, and now near approaching times, will doubtless be much unfolded, when the mystery of God shall be finished, at the beginning of the sounding of the seventh Angel, Chap. 10.7. and when likewise God's Temple shall be opened in Heaven, and there shall be seen in his Temple, the Ark of his Testament, Chap. 11.19.  
Now seeing in regard of all Christ's other actings passed since his taking of the book of Revelation at his Father's hand, they have been mystically and spiritually executed (though all most really and powerfully) so I conceive the mystical manner of understanding his reign on earth, the thousand years, 
As I then apprehended.  seems in regard of the Symmetry, proportion and suitableness to what hath already been done, is here to be understood (though as Mr. Mede observes) the Spirit of God sets forth things of our latter times, more clearly then in the former.  
Now that this may appear more evident, let us diligently weigh and consider what the representative true Church do in the sequel, who in the unity of Faith and spiritual Grace, through all the times contained in this book, looking in a spiritual discovery or vision, through all the series of them, to the utmost completing of the Lamb's victory over Antichrist and his followers, in that excellent Period of his Kingly power, solely and for ever, thenceforward to be held in his own hand, and We (say they) shall reign upon earth, as may appear from the 8. verse of this 5. Chap. to the end.  
First, In vers. 8. the said representative true Church, fall down before the Lamb, having every one Harps and golden Viols, and Odours, which are the prayers of Saints.  
Secondly, Verse. 9 They sing a new song, for New Testament grace and glory, To the Lamb, saying, thou art worthy to ●ake the Book and open the Seals thereof.  
Thirdly, They show the ground and matter of their new Song, Thou wast slain and hast redeemed us by the blood, out of every kindred, tongue, and people, and Nation (where observe whence those representative four Beasts, and twenty four Elders have their original descent successively to the end of the world, having all along the same frame of spirit.)  
Fourthly, They set forth the promotion and advancement he hath spiritually raised them up to in the earth, in all their successions, by his work of redemption; Namely,  
1. What they were actually possessed of, Thou hast made us unto our God, Kings and Priests.  
2. What more especially, fiducially, and in vision, they saw and say they should have in the last period of time, 
If any forsake father etc. Mat.  where they had before served Christ, or suffered for him, in the following words, And we shall reign upon Earth, as 2 Tim. 2.12. if we suffer we shall also reign with him.  
And hereupon comes in the conclusion in a general doxology, set forth in a vision of an innumerable company of Angels round about the Throne and the Church, vers. 11, 12. expressing their high praises to the Lamb; and then of all creatures joining to ascribe, all excellency, blessing, glory, and power, etc. to him that sits upon the Throne, and to the Lamb for ever and ever; Whereupon the four Beasts, or living Wights, say Amen; Testifying their faith and assurance thereof, and the twenty four Elders to declare their assent and consent (like the people in Solomon's time, when he had prayed at the consecration of the Temple, and God manifested his glory there, 2 Chron. 7.3.) they bowed and worshipped him that liveth for ever. Which words seem to have special reference to Christ, as having been slain and alive again, and lives for ever more, as Rev. 1.18. who hath the Keys of Hell and death, and in the end will cast the Dragon, Satan, Hell, and Death, into the Lake that burneth with fire and brimstone, which brings in the destruction of the world, and last judgement, Rev. 20.11. When Heaven and Earth will flee before him, that then will sit upon the throne, and all shall be raised that are then dead, to come to be judged, etc. vers. 12, 13, 14, 15. So that the Spirit of God teacheth the representative Church to look upon their reign on the earth, as the main thing that is driven at, in respect of themselves, in the Book of Revelation, as a thing all along to be eyed by them, from the first giving of it, and which shall be accomplished in all time, till the consummation thereof; And thereupon, both they, Angels and all creatures break forth into praises, as was showed.   

Inferences from Rev. 5. which will be proved in the Sequel.  
1. If the beginning and ending of the Visions given by Christ to his beloved Disciple St. John, hold out the great glory of Christ's kingly Office with his Saints in the last period, under or after the seventh Trumpet, than such glory thereof is yet to come in the said Period.  
But he hath therein so revealed such his Kingly glory to him, both in the beginning Chap. 5. Vers. 10. and in the end thereof, Chap. 20. and elsewhere:  
Therefore, It shall so be fulfilled in the said third period.  
2. If the representative true Church are taught by Christ's Spirit, to look upon such his reign on the earth, as a great fruit of the redemption wrought by Christ; yea, as the completing of his Mediators office in the world, and as a great honour and recompense (through grace) in time for their service and suffering for him in the world; For as they have there suffered with him, so there they shall reign, 2 Tim. 2.12. Then they shall accordingly attain in due time the end of their expectation and confidence.  
But Christ's Spirit hath there so taught them, so to look upon such Christ's reign on Earth:  
Therefore, In due time they shall accordingly attain the end of such their expectation and confidence.  
3. If Christ's taking of his kingly power to himself at the seventh Trumpet, be the fulfilling of the Prophecies of the Old Testament, and his answering to the types therein contained of David chief, delivering the Jews and Israelites, and in Ahashuerus marrying captive Hester, and so delivering all the dispersed Jews, and Israelites, than it must: ●eeds be so undertaken and performed.  
But it will be the fulfilling the Prophecies, and answering to the types of the Old Testament:  
Therefore, It must needs be so undertaken and performed.  
4. If the Spirit of God is eminently large and vigorous in setting out the glory of what belongs to Christ's Kingly Office upon earth, in the said last period, than there is the more sure ground to believe and expect it;  
But he is eminently large and vigorous therein.  
Therefore, There is the more sure ground to believe and expect it.  
5. If Christ's Office of Mediatorship must end when he resigns up the Kingdom to the Father [when full reconciliation is made, and the perfect union of himself with his Church (as her spiritual head) is fully accomplished] then before that time the eminency of his Kingly Office upon earth, must needs appear, as there hath been of his Prophetial and Priestly Offices hitherto:  
But there is no Period left for it, but that under or after the seventh Trumpet, before his Mediators office shall so be finished at the said time:  
Therefore, It must necessarily be in that third period to come, under or after the seventh Trumpet.  
6. If the great glory of such reign of Christ will then appear in the multitude of his subjects, both of the Israelites, Jews, and Gentiles [As the Scriptures abundantly winess] then the greatest glory of his powerful grace, and the greatest confluence of redeemed and saved souls shall then come in.  
But the glory of such Christ's reign, will then appear in the multitude of such his subjects, in the glory of his powerful grace, and the confluence of such redeemed and saved souls:  
Therefore, Such reign of Christ remains still to be executed by him.  
7. If without such reign of Christ on earth, the mystical body of Christ will not be completed, and that in the far greatest part of the members thereof, then to come in; than it must necessary come in its time to make his mystical body complete in the members thereof.  
But otherwise it will not be complete in the far greatest part of the members thereof:  
Therefore, It must come in, in that its due time.    

CHAP. III.  
NOw let us come to consider in what manner it may or shall be (wherein the great difficulty of the reign of Christ seems to lie) which we shall endeavour to hold out two ways. 
These Reasons were writ the contrary way in the Original Copy.   
First, In setting down some reasons, which may seem to make against the personal reign in his humane nature.  
And Secondly, To show that it probably may be understood in a mystical manner, (for that some way it shall be according to Scripture is not to be denied) but because that such as his reign shall be, such will his coming be, when he is to reign, and take the Kingdom to himself, and set it up in the world; we shall therefore in reference thereunto (by God's assistance) show the several senses of his coming, according to Scripture, since his Ascension into Heaven, and endeavour to open this particular sense of his coming to reign under or after the seventh Trumpet, and to give some illustrations thereof.  
The first of these we shall now endeavour under this head; namely, to offer some reasons against a personal reign in his humane nature, which are these that follow. Unto which, upon more serious consideration, I have added these ensuing Answers.  
Answer to that, [But such as his reign shall be, such will his coming be,] That though that may hold true in a general sense, 
These Answers were added to the eleven Reasons, in Apr. 1665.  yet not in a special; for though he will personally appear, according to Scripture, in the Clouds; Visible to the sight of all at his coming, yet it is not manifest (in so much As I can discern) that Christ will (at least ordinarily) be personally visible to any, save those in the New Jerusalem the thousand years, though the whole world will then be his Kingdom, and at his pleasure he may then stay at, or visibly enlighten that City of him the great King, as it is called, Mat. 5. and show forth his glory there, how, and as long as he pleaseth, or otherwhere; likewise, as to Paul, Stephen, or as in the story related by Mr. Mede, in his Answer to Dr. Twisse his second Letter, of his visible appearing on a purple Cloud, and speaking to the Jews in a great contest with the Christians in the Kingdom of the Omerites, about three hundred years after his Ascension, for as he hath manifested his Kingly glory in the world, in the time of his sitting at the Right Hand of God the Father in Heaven, so may be, as he and the Father pleaseth, some way manifest himself personally Visible in the World, (though probably vailed) save unto the raised Saints, in the time of his reign upon earth.  
Answer in general to all the Reasons; First, and in general to those seeming reasons against Christ's personal coming, and appearing at the last ruin of Antichrist, which I first tendered, according to my then present apprehension, but afterward by a remarkable hand of God upon me, was further resolved from his word, as in the sequel may appear; Whereupon is likewise considerably offered, that in case of a new dispensation, a great part of these Reasons will fall void.  
Answer. First, Because the Scriptures do not clearly affirm any such thing as his personal being upon earth, before the last day of Judgement. But since I have found many places of Scripture that sufficiently evince it, as in the Forerunner, in the Paper, Sep. 27. 1664.  
But to come to answer them particularly in order, for the tendering of things contrary, often occasion the clearing up of truth, which I wholly herein aimed at, or at least then groaped after for some time, And thinking it more safe (then) to prove that such an appearance and reign of Christ should be then, which in order of nature was first to be proved, and only offer things considerable (at least in appearance) why I conceived it to be in this or that manner, as both before and after may be observed; But the paper, Sep. 27. 1664. in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may sufficiently show my mistake in that seeming reason.  
Secondly, Because the interpretations to that purpose do not seem convincing.  
Thirdly, Because such interpretations do seem to gainsay some articles of the Christian faith, and such interpretations are not to be given, that have not Scripture warrant, especially if they oppose the received Articles of Christian Religion.  
Answer to the second and third Reasons; That the interpreting of Christ's coming, or appearing to be personal, and visible about the destruction of Antichrist, and afterwards gloriously to be manifest, at least to the raised Saints in the World, is not contrary to Scripture, but a Scriptural explication of an Article of Faith; See in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter end of two papers of, Dec. 7. and Sep. 27.  
Fourthly, There seems to be no necessity of any such personal presence, since the Scriptures witness how that by a wonderful, powerful, and glorious presence, many great things have been accomplished effectually for the Church, in former and latter times, as all along when Israel came out of Egypt, Christ wonderfully shown himself to be their King, in plagueing Phar●ah, in destroying him and his Host in the Red Sea, while Israel passed safely through it, in conducting them wonderfully and graciously by a Pillar of a Cloud by day, and a Pillar of fire by night, all the time they sojourned in the wilderness, as signs of his presence with them, to guide them, provide for them, and protect them; And when Christ so evangelically gave to them the Law on Mount Sinai, 
Vide, Mr. Antony's Burg. Vin. Log. p. 145, 146.  (as Divines do evidence) thereby declaring himself their King and Lawgiver, with such Majesty and terror, by thundering and lightning, and burning of the Mount, with shaking and trembling, and a mighty voice, which made Moses himself exceedingly to tremble and quake, and the people so affrighted, etc. And afterward appearing unto Joshua with a Sword in his hand, he declared to him, he would go with him to subdue the Canaanites, saying, he himself was the Prince of the Host of the Lord, when Joshua likewise worshipped him, as is recorded, Josh. 5.13, 14. So Rev. 19.11, 12. there is a glorious description how he goes against Antichrist at the Armageddon Battle, when he will deliver his people from that spiritual Egyptian, and Babylonian bongage, etc. as in many other instances of the Old and New Testament, which hereafter we may set down.  
Answer 4. God in his own institutions and determinations is sole judge of what is necessary for the accomplishment of the whole work of redemption by Christ; and as to that the holy Scriptures only can resolve us; and for what is alleged in the fourth Reason concerning the Old Testament may be answered, that such things then which were mystical, though wonderful, were more suitable to the Old Testament, in that regard Christ had not then actually taken upon himself his humane nature; and since his ascension I think none can considerately deny, but be spoke personally to Saul, why persecutest thou me? and was personally seen of Steven at his death (if the Text be duly weighed) and why not afterward, when the Scripture is so evident? yea, Mr. Mede makes his appearance and speaking unto Saul at his conversion to be a type of the way and means of the conversion of the Jews in time to come. And for that of the Armageddon battle it is to be considered as a prophetical Vision and revelation of what will be really performed hereafter.  
Fifthly, Christ's bodily presence upon earth was only so far forth necessary as made for the accomplishment of what his Prophetical Spirit did foreshow in the Old Testament, w● a● hereby done as to his Priestly Office (till the day of judgement) inputting an end to all the typical Sacrifices, by the once offering up of himself for the sins of his people, and to bring in an everlasting righteousness (as the Prophet Daniel speaks) until he come as the great Judge of quick and dead.  
Answer 5. The Prophet Daniel doth as clearly speak of Christ's personal coming at the destruction of Antichrist; and Zachary of his being seen by every eye (then) as other Scriptures of the Old Testament spoke of his coming to take our nature of the blessed Virgin and seed of David. And for the day of Judgement, this appearing will be the beginning of it, as Mr. Mede abundantly proves, and then coming to be personally and gloriously, as a King in the world, will so continue while the world endures (though how, at all times, in any place, saving in the new Jerusalem) we cannot so fully according to Scripture resolve.  
Sixthly, Ever since his ascension into Heaven, he hath and will improve his perfect oblation of himself for the sins of his people at the right hand of God his Heavenly Father, by making intercession for his people personally in his humane nature, till the work of his mediation be fully perfected.  
Answer 6. The improving of his Office of Priesthood at the right hand of God the Father in Heaven, seems limited to the time of his appearing, when he will begin eminently and visibly to make his foes his footstool, as Psal. 110. and if in another way by a presential intercession for his people, when his Kingly glory shall more eminently shine forth, he may then do what God hath appointed, and in what concerns his Priestly Office accordingly, what shall remain for the accomplishment of his work of Mediation, and as God hath determined, it shall most certainly be done, but the holy Scriptures seems to limit his sitting at God's right hand to that time.  
Seventhly, By his so remaining there to that purpose is really fulfilled in him, the Antitype, what was typified by the Highpriest in the Old Testament, as the Apostle expounds it, Heb. 9.26, 27, 28. As the Highpriest went once a year into the Holy of Holies to offer; so he was once offered in the end of the world, but not to appear bodily again till the Judgement, having put away sin by that once offering up of himself, which the Highpriest under the Law by offering the blood of beasts every year could not do, as the Apostle shows.  
Answer. 7. What is there held out doth nothing contradict the former answer, being considered in the Scripture sense, for so he doth it till the time spoken of, the day of judgement, as was before said.  
Eighthly, While there is sin in the Saints upon earth, there will be need of Christ's personal mediation and intercession for them at God's right hand; for as this was done typically from Adam's fall, in Sacrifices and Oblations, by God's direction; and more especially under the Ceremonial Law, according to his special appointment in all particulars, until his once offering himself in the flesh; so it is by him alone who is able to save his people to the uttermost, really and perfectly performed in the said Office of mediation and intercession, and will be so till his mystical body shall be made perfect in all the members of it.  
Answer 8. That it will be done for place and continuance whatsoever shall be needful for the accomplishment of Christ's Priestly Office, it is not to be questioned: But in every thing, how after his great and glorious appearing formerly spoken of, that Office shall be executed, happily we cannot yet fully determine. But for the place, of doing it at God's right hand in heaven (as before was said) the Scripture seems to limit to that period, of the eminent manifestation of his Kingly Office in the world.  
Ninethly, Because he promised when he was ascended he would draw all his Elect to him, Joh. 12.32. which promise seems will not be fulfilled while any of them remain upon the earth, or till the end of the world.  
Answer 9 That he hath spiritually and evidently drawn all sorts of the Saints to him, hath in all ages, according to Scripture, been abundantly manifest many ways to believing souls; and that he will hereafter powerfully, not only draw, but authoritatively and efficaciously command his people to be obedient to him, their heavenly King, by a more eminent manifestation of his Divine grace to them and more powerful conferring his spiritual grace upon them, in that time of his glorious Kingdom in the world, the Scripture is abundant in giving Testimony thereto, as in many Promises and Prophecies in this Tract may appear.  
Tenthly, He is gone to prepare a place for all his Elect; now the Apostle shows that none shall prevent one another; so that the mystical body of Christ must be comprea● and perfect, that an the members thereof may ascend into glory together at once, with Christ Jesus their mystical head.  
Answer 10. The Doctrine of Christ's Kingdom the thousand years, doth nothing gainsay what is therein alleged; neither shall the Saints prevent one another in the sense there intended, but jointly at the sounding of that last Trumpet at the end of the world shall be changed in a moment, at the twinkling of an eye, as the Apostle speaks, 1 Cor. 15. and be rapt up to meet Christ in the air at once together, and thenceforth ever be with the Lord.  
Eleventhly, The glory of Christ in heaven is such as men in a mortal condition are not able to behold, as the Apostle shows, 1 Tim 6.15, 16. Who (saith he) only hath immortality, dwelling in the light, which none can approach unto, whom no man hath seen, or can see. Now we may not conceive that Christ should again denude himself of his glory which he hath so dearly purchased by his former humiliation and sufferings, or at least greatly diminish it, to come to remain with men personally upon earth.  
Ans. 11. Though Christ shall not diminish his glory to be in the world, and be seen of men, when the Tabernacle of God is said to be with men, Rev. 22. but rather accomplish the end of his sitting in glory with his Father in Heaven till that time, namely, to receive to himself a Kingdom, and then to return as be himself speaketh, Luk. 19.12. Yet at his glorious appearing, he will manifest himself visibly unto men, as vailing his glory with clouds for a time at least, to be discernible by them: And how often or how long he may do so (being then in his Kingdom, the World, through whom even Abraham also is styled Heir of the world by the righteousness of saith, as the Apostle speaketh, Rom. 4.13.) I see no sufficient ground to determine; And I believe many things will then be done by him that we cannot yet apprehend, neither are necessary for us to know, but as he shall be pleased to reveal any of them, as useful to his Church hereafter.   

CHAP. IU.  
Wherein are set down six several senses of Christ's coming recorded in the New Testament since his Ascension, whereof the fifth is taken for his coming or appearing at the destruction of Antichrist, which whether it be to be understood mystically or personally (however wonderfully) divers things are offered to be considered, but left to the judicious Reader, duly to weigh and determine, as God by his. Word and Spirit may direct, only resolving that most surely one way of the two it will be at that time, and to that purpose, many evident Testimonies are occasionally added, from those four Apostles to whom Christ manifested his Kingly glory, namely, first to the three Discipls, Peter, James, and John, in the Mount, and afterwrads to St. Paul, at his conversion, and in the last place are many considerable resolves, many ways represented to such as may seem to reason again-such mystical Doctrine.  
THus having briefly tendered some reasons against Christ's personal coming and appearing in the time when his Kingdom shall be eminently set up in the world, in the thousand years spoken of, Rev. 20. The thing we shall now endeavour concerning it, is to show, that it is to be understood mystically, though it is probably, wonderfully, and gloriously, and powerfully, to be fulfilled, when that time is come, though in many respects it may not be understood fully, till it be in actual being, but to that end we may the better understand what the Scripture speaketh in reference hereto, we shall endeavour to represent the several senses, wherein the coming of Christ is taken in several places, since his Ascension into Heaven.  
First, It is taken spiritually for his gracious coming unto his faithful and obedient Servants; So it is, Rev. 3.20. If any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me; Such shall find spiritual refreshment in Christ's, gracious approaches unto him.  
Secondly, Christ's coming is taken for that glimpse or show of his glorious coming in his Kingdom, when he was transfigured before his Disciples, Peter, James, and John, Mat. 16. ult. When his face shined as the sun, and his raiment was white as the light, So Mark 9.1, etc. Luke. 9.27. Concerning which Saint Peter speaketh remarkably, 2 Pet. 1.16, 17. For we have not followed cunningly devised fables, when we made known unto you the power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the coming of our Lord Jesus Christ, but were eye-witnesses of his Majesty. For he received from God the Father honour and glory, when their came such a voice to him from the excellent glory, this is my well beloved son, in whom I am well pleased, and this voice which came from Heaven we heard, when we were with him in the holy Mount.  
Thirdly, Sometimes the coming of Christ is taken for his visional presence, as he fore-signified, he would come to his Apostle John in vision, John 21.22. If I will that he tarry till I come, what is that to thee; Some thereupon conceived that John should not die, from those words, which sense John denys there, but it was spoken of his outliving the rest of his Apostles, even to the time that he was banished by Domitian into the Isle of Patmos, for the testimony of Jesus, towards the end of the first century, at which time Jesus Christ came unto him in vision, under divers appearances, as Chap. 1. when he began to give the Revelation to him, afterwards as a Lamb, Chap. 5. afterwards as a Warrior on a white Horse, conquering and to conquer, Chap. 6. as a strong Angel, Chap. 10. and as the Mighty King of Kings, Rev. 19 and as the great Judge of all men, Chap. 20.  
A fourth sense of Christ's coming may be that of Saint James, Chap. 5. the coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord draweth nigh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is, And behold the Judge standeth before the doors, which vers. 8.9. seems to be meant of that special dispensative coming, our executive coming to fulfil his sentence at Jerusalem's destruction by Vespasian and Titus, by which words the Apostle James writing to the twelve Tribes scattered, viz. the believing Jews that were then Pilgrims from their own people for Christ's Religion, stirs them up to patience, in regard Christ would fulfil his threatening against the obstinate Jews, which as Josephus and others relate, he then terribly did by fearful fights, voices, and horrible desolation, when an eleven hundred thousand were destroyed and cast in jakes, etc. in that populous wicked City, besides, above seventy thousand carried Captive and sold for slaves; so this was a dispensative or executive coming at that time.  
5. It is taken again for his wonderful powerful appearing, and glorious coming, to destroy Antichrist and his adherents, and deliver his people, and set up his Kingdom, at the beginning of the seventh Trumpet, Rev. 11.15. to the end. And Rev. 19, & 20. Set forth by those three Apostles, that were at his transfiguration in divers expressions, by his appearing, and coming, and the like, and likewise by St. Paul to whom he appeared gloriously, to convert him, who very remarkably speaks of this coming, at the destruction of Antichrist, whom he first saith, he shall consume with the Spirit of 〈…〉; his messengers, and witnesses, by testifying against his errors, and from the word declaring his desolation, shall first bring him low into a deep consumption, by all the Vials to be poured out to his destruction, but then again he will powerfully do it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the appearance of his coming, as a Learned Linguist renders it, which our translation turns, with the brightness of his coming, but that it is the same coming, Rev. 19 The Apostle here plainly shows concerning Antichrists destruction, called the battle of Armageddon, Rev. 16. The not well observing of this hath occasioned some, otherwise learned men, to conclude Antichrist should continue to the end of the world; and Pareus often mentions the place in that sense, which occasioned him to set down the thousand years, Rev. 20. from the destruction of Jerusalem, to Pope Gregory the seventh; As Mr. Brightman from Constantine, to Auno. 1373. Though he speaks of a glorious Church of the Jews, wherein the other doth not agree with him; it is like upon the former account, that the world should end with Antichrist; from 2 Thes. 2.8. which coming of Christ's seems to be that that Saint John speaks of, Rev. 1.7. where he saith, he comes with Clouds; which coming with Clouds seems necessary then to veil his glory, too great for mortal eyes other wise to behold, as St. Paul saith, (otherwise) no man hath seen him, nor can see him, 1 Tim. 6.16. therefore, Psa. 18.9, 11, 12. speaks much of clouds to that purpose, and every eye shall see him, they ye also which pierced him, which seems to be in reference to the promise, Zac. 12.10. when his people shall mourn, with penitent contrition though many others then mourn, with bitter lamentation for the heavy judgements then upon the world, and great distrinction of evil men, etc. of which again St. Paul speaketh very Emphatically, 2 Tim. 4.1. Who shall judge both the quick and the dead at his appearing, and at his Kingdom; the wicked quick with temporal destruction, the faithful dead with recompense, as Rev. 11.18. for which he is there praised in a special manner, by the twenty four Elders at the sounding of the seventh Trumpet, Vers. 15, 16, 17.  
Sixthly and Lastly, his coming is taken for the last great day of Judgement, deciphered by St. John, Rev. 20.11, 12. when sitting upon a great white Throne, from whose face the Earth and the Heavens fled away, and there was found no place for them, when all the dead, small and grout, shall stand before him.  
Now the fifth sense of Christ coming since his ascension into Heaven, is that we are to consider; which seems to be set forth in Scripture, by many expressions, which coming of Christ was described to the Apostle John, in that Vision, Rev. 19.11. to the end, where Christ as a most mighty and powerful King, going to overthrow and utterly ruin his enemies, that is, Antichrist and his Complices, at the sounding of the seventh Trumpet in the Armageddon battle, which coming is sometimes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearance, from hence saith St. Paul, 2 Tim. 4.8. There is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to all them that love his appearing; So the former place, 2 Thes. 2.8. but again, very remarkably, 1 Tim. 6.14, 15, 16. applying the title then given to Christ, Rev. 19.11, 12, 13. Until the appearing of our Lord Jesus Christ, which in his time he shall show, who is the blessed and only Potentate, King of Kings, and Lord of Lords, who only hath immortally, etc. so again, Tit. 2.13. waiting for the blessed hope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and appearing of the glory of the great God, and of our Saviour Jesus Christ; Sometimes it is set forth by his presence or coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 15.23. afterwards they that are Christ's at his coming; the same word before, 2 Thes. 2.8. At the appearing of his coming; Sometimes it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Revelation, 1 Cor. 1.7. Waiting for the coming (the word signifies) the Revelation of Jesus Christ; to the like purpose, 1 Pet. 1.7, That the trial of faith might be found to praise, and honour, and glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at the appearing, i.e. the Revelation of Jesus Christ, which till it shall be revealed, we shall not happily know many things concerning such his revealing, and therefore we may not be peremptory, de modo, this way or that way, though that such a reign and coming of Christ shall be, is very evident, as we hope to make appear from the Revelations, where it is so frequently spoken of, and so strongly asserted and confirmed, and likewise from multitude of places in Old and New Testament, therefore, de modo, I only offer my reasons, and say what may seem on the other part, and what instances might be added in Scripture, for such a mystical coming or reign may be easily conceived from many appearances of Christ, to the Fathers, Abraham, Isaac, Jacob, to Gideon and sampson's Parents, to some of the Prophets and others, in the Old Testament, but in the New, more to our purpose, we have a glimpse of Christ's Kingly glory, at his transfiguration, when Moses and Elias talked with Christ, and what a strange Revelation was that of Christ to Paul, before a Jewish Persecutor, at his Conversion by a light at Noonday above the brightness of the Sun, to strike him down and make him blind, till miraculously healed by Ananias, and by an audible voice, saying, Saul, Saul, Why persecutest thou me? What a wonderful Revelation was that of Christ to Stephen at his death? for to strengthen his sight to see the Heaven's open, and Christ sitting at the right hand of God; God our Saviour, who is Lord and Christ, can fulfil his pleasure any way he will, and he will infallibly do it, in that way his spirit hath foretold it, though the weak understandings of men, may not in some things, or the enlarged capacity of Angels, may not reach in every respect how God will fulfil his predictions, as it was at the Birth of Christ in many particulars. And that I may deal truly and ingeniously herein, I was the more engaged in such a tenderness and moderation in this though greatly useful yet hitherto somewhat mysterious point of Doctrine, in that when I had drawn up the substance of my Reasons against the personal reign in a foul copy, by I know not what hand of Providence, I suddenly and unwittingly fixed mine eye upon these words, Rev. 10. where is said, When the seventh Angel gins to sound, the mystery of God should be finished; which finishing, I ever before that time conceived should not be till the last Judgement; and then comparing that with what is said at the sounding of the seventh Trumpet, chap. 11.18. where to the like effect it is said, The Temple of God was opened in Heaven; Now the Temple of old signified Christ's body, wherein the Godhead dwelled bodily; and he Temple in heaven might signify some appearance of Christ's humane nature then, which in the next words seem more evident, And there was seen in the Temple the Ark of his Testament; which phrase imports some evident demonstration of God's grace in Christ [de modo] I determine nothing peremptorily: And further considering what is said Rev. 21.22, etc. to this purpose of of the same time I observed, Rev. 21. at the new heavens and the new earth, the Tabernacle of God is said to be with men, which may denote a near communion in a more unusual manner then formerly; and in the new Jerusalem that came down from heaven, the Lord God Almighty & the Lamb are said both to be the light and the Temple thereof, chap. 21, 22, 23. which may import some excellency both of worship and discovery then to be in the Church. Again c. 22. the pure river of water of life, out of the Throne of God and the Lamb, which may note the abundant and constant overflowings of the graces of the Holy Ghost with power in that time proceeding from the Father & the Son; and so the tree of life by that river, etc. to note Christ will be gloriously and graciously present with his Church then, to preserve it in that excellent condition, as in Paradise, if man had eaten of that tree; and like to those in Ezekiels Visions in the nine last Chapters, of the Temple, the New Jerusalem, the waters flowing thence, and the trees there, etc. all which Texts seriously weighed, occasioned me to apprehend some wonderful new dispensation of grace, under the reign of Christ upon the earth, which whether it may be some only mystical appearance of Christ glory and Majesty, shining from Heaven upon earth, either spiritually wrought, or visibly apparent, as the lighten-from one end of the earth to the other, Mat. 24.27. or in what manner, or how long, that time only may manifest, yet Master Brightman, who is large upon a flourishing state of the Church of the Jews, hath a learned and large exposition of the precious stones in the new Jerusalem, applies them spiritually to such a Church to come in earth, wherein Paraeus dissenteth from him, upon the ground fore-hinted; And that Text, Psa. 110.1. Sat thou on my right hand, until I make thy foes thy footstool; which in the New Testament seems sundry times to have reference to the ruin of Antichrist and his complices, seems to limit Christ's sitting there to that season. And St. Paul's five parts of the mystery of Godliness makes the last to be his taking up into glory, as if in that was the finishing of that mystery, 1 Tim. 3.16. as the Angel Christ, Rev. 10.7. likewise speaks Antichrists time shall be no more.  
But some Scriptures speaking of the end of the World, Lo I am with you to the end of the World, Mat. 28. ult. and so the parable of the Tares, the Harvest is the end of the world, seemed to oppose any new way of dispensation; but setting against those Texts, the Angels, viz. Christ's swearing time should be no more, Rev. 10. which some learned Divines expound of wicked Dominion, at the end of the fourth Monarchy, by the Pope's perdition, which agrees with a like vision, Dan. 12.7. where likewise he swear for a time times and a half, when he (that is Antichrist figured before in Antiochus Epiphanes, and here again spoken of) shall have accomplished to scatter the power of the holy people, all those things should be finished, i. e. the Kingdom should be given to the Saints of the most high, as before, and Michael the great Prince, stand up for daniel's people, vers. 1. which evidently agree with the times of the seventh Trumpet. But for further resolution, I considered Mat. 28. ult. and Mat. 13. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the finishing together, (while the Tares and the Wheat grow together; till all that offend be gathered out of Christ's Kingdom) of the age, as Gods finishing his mystery, Rev. 10. and in both those places appeared to be remarkably, the same in sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used for the present state of things, till evil Dominion, end as may be seen in many places of the new Testament, as first for worldly men, Luk. 16.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hujus seculi, the Children of this world are wise in their generation, so of the Devil, 2 Cor. 4.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bujus seculi, in whom the God of this world hath blinded the minds of them that believe not; So Ephes. 6.12. The Rulers of the darkness of this world; So Joh. 12.3. Stan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of this world; So also, John 14.30. which is only until the same time; and so in that sense those phrases seem to be taken, till the end of the prevalency of evil men and Devils, when God's mystery shall be finished at the seventh Trumpet, when glorious light of grace and truth will shine in the Church of God, and for the Parable of the Tares, where the Harvest is expounded to be the end of the world, it seems manifestly to be meant of such a coming wonderfully at the setting up of his Kingdom; where it is said, he will then send his Angels to gather out of his Kingdom all things that offend, and the order of proceeding seems contrary to the last destruction, for here the Angels must first gather the Tares, and bind them in bundles and burn them, before the Wheat be gathered into the Barn, the true Church; but at the last judgement, when Heaven and Earth, and all the works in them shall be burnt, which is called then the destruction of the ungodly men, Christ by a change before, in an instant delivers the faithful then alive, from that temporal destruction, and the ruin of Antichrist seems agreeing, with that of the Tares burning, first in order by taking of that hurtful brood out of the way, etc. And in Luk. 17. The examples of the Flood in Noah's time, and the destruction of Sodium and Gomorrah in Lot's time are instance, in which were the taking away of ungodly men, but not the destruction of the Universe; so here, 'tis said, all that offend and work wickedness, shall be taken out of Christ's Kingdom.  
But as we hinted before of Christ's giving the Kingdom to the Saints, that it must be his certain gift to them, not any men's daring attempts will carry it; so if any new dispensations shall be, which we but darkly guests at, God's present Institutions must necessarily be observed and prized, till in such regard his will is clearly made known to his people; for all such affairs are the flowers or jewels belonging only to his celestial crown, that none other may order but himself, and in his own appointed time only; and it is a snare of Satan to concieve otherwise thereof; and in case Satan know any such truth, his malice of late is the more remarkable in his seduced followers, who to their own and others mischief have cried down and rejected Gods sacred Ordinances in the times when they are most useful and needful for them and others: Or by any other ways or means then to make them unprofitable or ineffectual. If some Ordinances shall not continue in those times of light, it is like because they will not then be needful (as Mr. Archer conceives of the Lords Supper, which was to show the Lords death till he come (as when Christ came in the flesh, typical worship ceased) yet the promise for those times in this is clear, Thy teachers shall not be removed into corners any more, but thine eyes shall see thy teachers, Isa. 20.20. yea, The watchmen upon her walls shall never hold their peace, Isa. 62.6.  
But after all, when I was transcribing my said Reasons, and was to begin the last page of a sheet unwittingly I wrote them [inverso ordine] from bottom to top, which made me think happily I must retract as to them hereafter, which in case of a new dispensation in a way of grace before not known, may take off the force of all such reasons; Especially if our Saviour promise to be with his Ministers to the end of the world, in the foresaid way of Ministration, by baptising and teaching them to observe all that he commanded them before, was meant by him, but till that time he himself in vision swore time (namely, of the evil world) shall be no more, Rev. 10. but at the seventh Trumpet the good new world should begin; and such a pattern was that new dispensation to the Israelites, when God had by a mighty hand plagued, and at last destroyed Pharaoh and them, when Israel were passed through the Red Sea, by Christ's conduct, then into the wilderness (as Moses had signified to Pharaoh) we know not with what the Lord will be served there, until we come thither, but there were new Revelations to Moses, new given Laws in Tables of stone, again and again, new Ordinances of justice in the civil government, new institutions appointed for ceremonial and divine worship, new orders of priests of Aaron's race in several branches, in the rooms of the first born, besides occasional appointments, as the brazen Serpent, the Sensors of Corah, Dathan and Abiram, etc. so when God shall deliver his people from the spiritual Egyptian bondage of Popish tyranny, and set them in the ready and safe way to the Heavenly Canaan, though they have but a moving Tabernacle where he is worshipped in this world, yet he may make such new Heaven and earth, of ordering matters of Church and State, and so feed his Israel, while he guides them the sure way to Canaan, and the heavenly Zion, with Heavenly Manna (as in that former type) which we may no more know how in particulars, than the Israelites did in Egypt, and therefore though the thing be most certain, that such a glorious reign of Christ is to come on earth, which we shall now here contrary to former purpose, a little here insist upon; yet (de modo) though I would choose what is least offensive, so far as I may, yet I must have an ear, an eye open to receive further instruction and light from the word and spirit of grace and truth. But at present accordingly for confirmation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I shall (I say) endeavour these two ways to show the certainty thereof.  
First, from the witness of St. John the Angel, the Spirit, yea, Christ, and of him that sits on the Throne, as ratified in the Revelation.  
Secondly, by the other two with Christ at his transfiguration, viz. James and Peter, and from St. Paul, to whom Christ did so eminently reveal himself at his conversion.  
First, the Apostle John one of the three, at Christ's transfiguration, which seemed to be with him (a secretis, as we may say) that beloved Disciple, to whom the Revelation was given, he sets down in sundry places there, that the Kingdoms of the world, should be Christ's, Chap. 11.15. And the Lord God omnipotent reigneth, Chap. 19.6. And the twenty four Elders give him thunks that he hath taken to himself his great power, and hath reigned, Chap. 11.17.20. the Saints shall reign with Christ a 1000 years, and so often and strongly the things concerning his Kingdom are asserted; first, concerning the marriage of the Lamb, Chap. 19.7, 8, and in vers. 9 he concludes these are the true say of God, again, concerning the New Heaven and the new Earth, when he that sat on the throne had said, Behold I make all things new, he adds again, writ for these words are true and faithful, Chap. 21.5. and after the vision of the pure River of the water of life, and the tree of life by it, with twelve manner of fruits, with leaves for the healing of the Nations, his servants are said to see his face, and his name is in their foreheads, and they shall reign for ever and ever, Chap. 22.4, 5. he adds, vers. 6. These say are faithful and true, and the Lord God of his holy Prophets hath sent his Angel to show unto his servants the things that must shortly be done, then in time; for eternity hath no such distinction of shortly, or long time to come; again, vers. 10. John must not seal the saying of the Prophecy of this book, for this reason, the time is at hand; and Christ concludeth vers. 20. Surely I come quickly. And further observe, how the Prophet's Testimony is often called in to these things, Chap. 10.7. for at the finishing of the mystery of God, it is said, as he had declared to his servants the Prophets; So Chap. 11.18. that then he should give reward to his servants the Prophets, and Chap. 18.20. The Apostles and Prophets are bidden to rejoice at Babylon's ruin, because God hath avenged them on her; and one of the seven Angels that had the seven Vials full of the seven last plagues that came to John, Rev. 21.9. and shown him the new Jerusalem, the Lamb's wife, the bride descending down from Heaven, and after that the pure River and tree of life, Chap. 22. and having there asserted the truth of the things he shown and told her, adds and the Lord God of the Holy Prophets hath sent his Angel, etc. and when St. John was about to worship him, he refuseth, saying, I am thy fellow-servant, and of thy brethren the Prophets, and of them which keep the say of this book, and of the new Heavens and the new earth; The Prophet Isaiah speaketh plainly, Isa. 65.17. and Peter speaks of the same (with a nevertheless) before the last destruction, 2 Pet. 3.13. which seems by his words to have been again promised by Christ to him and other Disciples, saith he according to his promise, and so we have entered upon the Testimony of another, those three of Disciples that were with Christ in the Mount, and in Chap. 1.16. he speaks of that power and coming of Christ, in that his transfiguration in the Mount, as a glimpse of the glory of his coming in his Kingdom, vers. 17, 18. and Chap. 2.5, 7. How God delivered Noah from the destruction of the Old world, and Lot from the destruction of Sodom, which as they were for examples of vengeance to those that live ungodly, so he thence declares how that the Lord knows how to deliver the godly out of temptation, both which will be evident at such coming, or appearing of Christ; To this purpose Peter likewise, Act. 3.19.21.  
First, speaks of times of refreshing from the presence of the Lord, which vers. 21. he calls the times of restitution of all thing, where the particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Beza notes, is not to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (saith he) namely, times, God hath spoken of by the mouth of all his Prophets, since the world began, and therefore there is great reason, and good warrant to inquire into all the Prophets since the world began, concerning those things that concern such Christ's appearing and Kingdom, the third of those three in the Mount, is the Apostle James, whose eminent Testimony we have, Act. 15. when Peter had declared the conversion of the Gentiles, James takes occasion to speak of raising up the Church of the Jews, and with them, as is probable the remnant of the Gentiles, that that fullness might then come in, and to this end quotes, Amos 9.11. for saith he, vers. 15, 16. to this agree the words of the Prophet, After this I will raise up the Tabernacle of David, which was fallen, that they may possess the remnant of Edom, and all the Heathen; namely, when the Jews shall be again converted, that the residue of the men (saith St. James) might seek after the Lord, and all the Gentiles upon whom my name is called, and then adds this excellent foundation, v. 18. Known unto God are all his works, from the beginning of the world; And so for the Testimony of St. Paul, to whom after his ascension, Christ wonderfully and graciously revealed himself.  
First, In that eminent place of the destruction of Antichrist, 2 Thes. 2.8. Whom he shall destroy with the breath of his mouth, and with the appearance of his coming; So 2 Tim. 4.1. who shall judge the quick and dead at his appearing and Kingdom; the quick, destroying the enemies then living; the dead, by rewarding his servants, when he takes his Kingdom, as Rev. 11.18. 1 Tim. 6.15. Keep (saith St. Paul) the commandment, without spot, unrebukeable, until the appearing of our Lord Jesus Christ, which in his time he shall show, who is the blessed and only potentate, the King of Kings, and Lord of Lords; as likewise he is deciphered, Rev. 19.16. at the very same time of Antichrists destruction, and in divers other places of his writings. Now if we understand all such places of a wonderful glorious appearing or coming, at that time of the setting up of his Kingdom upon earth, as before we said, (if he will in any such way glorify himself) he can then appear, as glorious to his people upon Mount Zion, so as he did appear to Moses and Israel, to be their Lawgiver upon Mount Sinai, and what near and happy communion may be in these blessed times between Heaven and earth, when the Tabernacle of God shall be with men, under the New Testament, as when the Ark was in the Temple in Solomon's times, when Christ was so glorious under the Old Testament, may not be hard to conceive, but probably much more excellent, in regard of the clearness of divine grace and prevalency thereof. If Stephen was so strengthened in faith, or sight, at his death, to see the Heavens opened, and Christ in glory, sitting at the right hand of God, Christ the great God, can make all, good and bad to behold his Majesty, in what ever way he will then manifest himself, he can make the beams of his glory, besides the divine light of his grace and Spirit stream down, and rest as he pleaseth, to enlighten his New Jerusalem, come down from Heaven, (as to St. Paul at his conversion) to enlighten it, I say, far above the Sun at Noonday; though his Humane Nature should remain in the highest Heavens, he can make his Angels his Heralds to execute his judgements upon his enemies, making those Ministers a flaming fire to them, and as Reaper's, to gather out of his Kingdom all things that offend, as those Tares, the Children of the wicked one, Matth. 13. for what execution of judgement is done by the King's appointment and authority, though he is not pleased to be present in his person, is as well his execution as if he were so present, or did it with his own hand (as Samuel did to King Agag) what acts of Sovereignty, power or grace are performed, according to his pleasure and order, though in his personal absence, are nevertheless to be acknowledged to be derived from him, and as the star at Christ's birth (though not a star in the ordinary course) yet served to lead the Sages to the place where Christ was: 
It was thought by the writer hereof to be the safest way not to determine [de modo] of the manner of Christ's appearing, whether personally or mystically; yet in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Forerunner, which like a porch framed to the house since the building of the house, upon more mature consideration determines for the personal appearance especially in the paper Sept. 27. 1664. in the clouds, and at least some personal, glorious manifestation of himself to the blessed and holy raised Saints in the New Jerusalem on earth, in the thousand years, he being the visible light thereof: In the light of which the Nations that are saved shall then walk, Rev. 21.22. and Isa. 60.3, 11.  So Christ can show any glorious appearance to set forth his kingly Majesty and excellency suitable to his own sacred pleasure and purpose, however, in what way God's Spirit hath foretold that his appearing or coming, it shall be so accomplished in its time, though we cannot fully resolve of the manner; but as the two Sackcloth Prophesiers cannot be freed from their mournful condition, until the date of the Beast be fully expired; so neither can the prosperity of God's people be hindered one moment when once the time of Christ's Kingdom on earth shall take place.  
Object. But why should we meddle with such mysteries? or trouble our own or others heads with things we cannot resolve? or what good comes there by so doing?  
Answ. To be curious or peremptory in what is not clear to us in the Word of God, is indeed hurtful and dangerous; but in such things as God hath set down largely and fully in his Word, and likewise strongly confirmed (as may abundantly be showed concerning Christ's reign on the earth the thousand years to come, both in Old and New Testament) ought not to be over-looked or neglected by us; but concerning the glorious estate of God's Church upon earth under or after the seventh Trumpet in the said reign of Christ upon earth, in what manner soever he will execute it, the Scripture is plentiful in asserting the same, as in part we have showed already. Doth God by his Spirit, of his own goodness reveal so much for his Church's benefit and comfort, and shall any think it not worth his enquiring into? What is not that wonderful Majesty and glory of Christ to be considered and observed? Is the peace and grace, holiness and happiness of his Church, held out in Scripture abundantly in those times, not worthy to be highly esteemed and prized? Yea, shall such multitudes of Saints have their portion in that heavenborn Jerusalem, and shall they not take notice of their privilege? Is not the coming in of such multitudes of Subjects to their great King of Kings, both of Israelites, Jews and Gentiles, there seriously, faithfully and thankfully to be acknowledged, believed and improved, which in comparison of the other times will be as an harvest to the after-gleaning, or the Vintage to the after-gatherings; Is not the salvation of such vast numbers of believing souls in these grace-prevailing, sanctified seasons, that shall greatly honour Christ Jesus in their times, and enjoy eternal happiness afterward with him in heaven, be a matter of exceeding rejoicing to the fellow-members of Christ's mystical body? If the glorious Angels in Heaven rejoice at the conversion of one sinner that reputes, as our Saviour speaketh; how should Gods people rejoice by faith aforehand to see so many millions of millions that are then to come in to that glorious Church-state on earth? If Gods faithful Servants have rejoiced in their seasons past, when God hath prospered their labours to bring home poor souls to Christ (though but a few many times) how should it make the hearts of believing souls to exult, but even by faith to foresee that day of salvation to come to God's people (and with faithful Abraham, so foreseeing Christ's first coming) so to rej ice beforehand as he did? Yea, is that the mainfruit of the travel of Christ's soul, Isa. 53.11, 12. When he shall see his seed, and prolong his days, and the will of the Lord shall prosper in his hand, and wherein he himself shall be satisfied (as the Prophet there shows) and shall it not be the great satisfaction of all God's people in these times to be assured thereof? If from about 600000 natural Israelites, and such as were born of them in forty years' space in the Wilderness, there is computed by learned and judicious Divines to have died above six millions in the Wilderness, when almost the same number entered into Canaan that came out of Egypt. How many millions then, yea how many millions of millions may be conceived to spring up, and be educated in the faith of Jesus Christ their King and Saviour in that thousand years' space, when there shall be such confluence of all Nations into the true Church, and when they will not be cut off in judgements, by untimely deaths (as many times great numbers of those Israelites were) and is not such blessedness and happiness of God's Church reserved for those times upon many considerations (if we duly weigh the many and large promises and evidences of Scripture thereunto to be referred) of great concernment as many ways, to all such as rejoice in the happiness of Gods chosen, and would glory with his inheritance? It is then likely there will be a strange holy contention upon earth, between God and his people, (as the holy Spirit seems to imply concerning those times, Rev. 22.3) saying, (And his servants shall serve him) whether God or his people should do better each towards other, that is, as I may say, what is within the reach and sphere of their activity; For Christ will greatly exalt his people under that his dominion, and they by his grace will be such, as the more he exalts them, the more they will rejoice to exalt him; and the more they exalt him, the more he will enlarge them both with grace and glory; and the larger their portion of grace shall be, the greater will be their peace, security, and happiness.  
And this will be the more and more constant in that regard, the interrupting and corrupting causes thereof, which might otherwise hinder as formerly, shall then in a very great degree by his kingly power and goodness, be removed and taken away; when Satan the Tempter is bound and shut up in his bottomless pit, and strong tentations proceeding at other times from the prevalency of the corruption of men, shall be much abandoned; provocations much removed, natural corruption manacled and fettered, and in many (as it is probable) very greatly suppressed, and accordingly grace, holiness, inward peace, and with them consequently outward peace, prosperity, and all kind of security that is suitable to that condition, and how will this work upon the sanctified spirits of that happy seed and generation, blessed of God, to consider still with holy David, What shall we render unto the Lord our King and Saviour, for all such his goodness conferred upon us? So that if men have any Christian frame of spirit upon them, they cannot but upon such considerations think of, and inquire into the Kingdom of Christ to come on earth; as many ways worth the while; except they be only carnal Gospelers, that only make worldly merchandise thereof, but otherwise regard neither grace nor glory for themselves or others, or at least are conscious to themselves, that they have no part in either; Yet even such by the due consideration of these things (by God's mercy) may learn to be wise hereafter, and show themselves men, and not like such the Prophet David speaks of, being in worldly honour, have no understanding, but are like the beasts that perish; and thus much for answer to the vain plead of such persons.   

CHAP. V.  
Which declares how the three great Chronologers of the Holy Ghost, to wit, Moses, Daniel, and St. John, do successively foretell of the Kingdom of Christ, at the end of the fourth Monarchy, set forth in that Image, expounded by Daniel, Chap. 2. and how that the three Babylonish designs of Satan in the three Babel's, they severally speak of, the first to promote confusion of tongues in Moses record, at the Tower of Babel; the second to erect oppressive tyranny against God's people, by the Monarchy of Babylon, in daniel's time; and thirdly, to advance spiritual delusion and seducement by the mystical Babylon in the latter times; all which will be at last, by the setting up of Christ's Kingdom, altogether brought to confusion, so that thence the Stone cut out of the Mountain without hands, that smote the Image before, while there was regnum lapidis, will then become a great Mountain, filling the whole earth, when there will be, regnum montis, as Mr. Mede appositely speaks.  
FIrst, then for the evidences of Christ's Kingdom and reign on earth to come under or after the seventh Trumpet, out of the Chronology of Moses and Daniel more darkly given, but further cleared in the book of Revelation (as we observed) in which book we shown the Spirit of God doth so much, and in so many places refer us to the Prophets, and as St. Peter saith directly, that all the prophets since the world began, have spoken of those times of refreshment, and restitution of all things, Act. 3.19, 21.  
Proceed we therefore to consider the Predictions of these two great Prophets in the Old Testament, in reference to what is said by them of Christ's Kingdom in the new, at the erecting whereof, all evil dominion, and wicked power must be subdued, when God according to his promise, Psa. 110.1. will make Christ's foes his footstool, and till which time he must fit at God's right hand, which is the more to be observed in that the holy Ghost in six several places in the N. Test. hath since his ascension recorded it, viz. Mat. 22.44. Mark. 12.36. Luk. 20.42. Act. 2.34. 1 Cor. 15.25. Heb. 1.13. and in the fulfilling thereof the wonderful glory of God ever since man's fall, is and will be very remarkable, overruling the evil and mischief of Satan and wicked men, to his own glory and his Churches good, but more especially at that great accomplishment, when he will take to himself his great power, as Rev. 11.17. for as the arch-murderer at first, who ever since hath been, and till that time will be, by usurpation (for the most part) the God of the powers of this world, Ephes. 2.2. The Prince of the air, ruling in the children of disobedience) when he had seduced our first parents to the loss of that happy condition in Paradise to themselves and all their posterity, by that only postern gate alone left for that evil one to enter by, viz. The eating of the forbidden fruit, and upon that deluding bait of pride to be like God knowing good and evil, God then both frustrated his and the offenders designs; for by knowing good and evil in that way, they became like to the Devil, and not like to God, and to frustrate the Tempter's design (through the wonderful goodness of the incomprehensibly glorious God) there was even then a way made known for a most happy and gracious design of the Almighty, by publishing the first promise of Free grace to lost mankind in a sure work of redemption by the Messiah, who should fully overcome Satan at the last, and break that old Serpent's head. And thenceforward Christ Jesus, as Mediator, having undertaken that office, the Devil ever since likewise (as cursed Cain, his firstborn murderer of his brother, by building of Cities, as is conceived) so he by building of Castles of confusion in the world's air, as it were to abate his trembling, by working what mischief he can, all the time of his usurped Dominion, in all the long Periods of his wicked rule, wherein he hath been remarkably erecting three great Babel's of confusion therein, as towers and powers, to carry on his own wicked designs.  
First, The Tower of Babel, in Shinar, Gen 11.4. for dividing of tongues, the main source of confusions.  
Secondly, The Babylonian Monarchy in daniel's time, for oppressive tyranny over God's people.  
Thirdly, The mystical Babel in the last times, for spiritual seducement and thraldom, until Christ set up his own perpetual Kingdom.  
The mischief of the first hath continued through all times since of Satan's wicked rule, and will do till his binding by Christ. The misery of the second hath been felt of God's people ever since, 
For we read not the Kings of Assyria infested Israel from about An. mun. 1700 until Pull & Tiglath Pilesur about the year 3170. in the time of Zacharia, Shallum & Menahen, 2 King. 15. which is above 1400 years; and Nineveh is conceived to be built by Nimrod, which was all along the Metropolis of the Assyrian Kingdom.  and will so be while any part of that Image of the four Monarchies remains unbroken: and the spiritual infatuation bondage and thraldom of the third, viz. The mystical Babel hath lain heavy upon the Church of Christ many hundred of years past, as many talents of lead to crush in pieces that weak woman, the Church, and her spiritual seed (if it were possible.)  
And as God and Satan have had their designs in these; so God in his word hath used three eminent Chronologers, to keep records of these three Babylonian designs of Satan, and to record such things concerning them all, whereby the Devils evil purposes might be discovered, and the mischief ensuing to the seduced might be apprehended, and the help and remedies which God ever since hath provided against them might be made known for his Churches support and comfort.  
These three eminent Chronologers are first the Prophet Moses, in whose writings three parts are observable.  
First, 
B. Usher, p. 33.  An historical revelation (as we may say) of what was done before his time from the beginning, for about 2553 years:  
Secondly, An historical relation of what things God wrought and taught his people to observe in his time morally, politically and ceremonially, as his then revealed will.  
Thirdly, A prophetical revelation of things concerning God's Church, and Christ the Messiah to come, and concerning his three great offices of a Prophet, Priest and King, though in some things darkly, yet very certainly (as by God's assistance we may show) for we must observe that the Spirit of Christ by the ministry of Moses in his Pentateuch, or five books written by him, hath set down the substance of all Christian Religion (though in some things darkly) concerning the times of the Gospel, and that, and all the Old Testament is but Novum Velatum, the New vailed, as the New Testament afterwards is but in substance Vetus Revelatum, the Old revealed, Christ having by his Prophetical spirit in the first revealed the whole counsel of his Father, for the benefit of his Church.  
The second Chronologer, concerning the second and third Babel, is the greatly beloved Prophet Daniel, and in his record we may observe that he saith nothing of what was done before his time, as Moses did from the beginning of the world, having none before him, (for that God from Moses writings, had done by others successively in Scripture, to daniel's time) therefore his records were first of things in his own time; secondly, of all times after to come, though somewhat more clearly than Moses therein; the third of those eminent Chronologers, was the beloved Disciple St. John, who beginning at his own time towards the end of the first Century after Christ, from thence proceeds to make known the pleasure of God concerning all times afterwards, as Christ Jesus by his Angel in the book of his Revelation had declared unto him, to the end of the world, mystically set before him in many visions, to be sent unto the Churches, for their information and comfort unto the end.  
And as these three Chronoclers of God's spirit speak remarkably of those three Babel's, under several considerations. Yet our main drift at present is to show, how that these three famous servants of the Lord, have in all their times foreshowed Christ's Kingly glory, yet still the latter more clearly than the former; Yet here take notice of one Prophesy before any of these (as it were handed all along by a known tradition, recorded by Judas in his Epistle concerning the said times of Christ's Kingdom, namely, that of celestial Enoch, both living and dying (if at all he may be said to die) set forth by the said Apostle, Judas 14. Behold the Lord cometh with ten thousand of his Saints; So Moses in his time, gives Testimony to all Christ's offices in their seasons.  
1. Of his being a Prophet (saith he) Deut. 18.18. I will raise them up a Prophet from among their brethren, like unto thee, and will put my word in his mouth, and he shall speak unto them all that I command them, which testimony delivered to Moses by the Spirit of Christ, was applied to Christ, John 1.45. Act. 3.22. and 7.37.  
2. He foreshews Christ's Priestly office in Melchisedecks, and in Abraham's sacrificing of his Son, besides all typical and ceremonial worship, which was to cease when Christ the substance thereof was come, and the records of his Kingly Office, he first sets down in jacob's prophesy, Gen. 49. concerning the Tribe of Judah, whence he was to spring according to the flesh, and at what time, though darkly, yet really fulfilled in the season thereof; and so of his Kingly Office, in giving them laws, and defending his people, vers. 10. whereby the great gatherings of people, Israelites and Gentiles should be, and that in the times of great prosperity in the promised Land, abundance of Wine and Milk, vers. 11, 12. which are the Viands which Christ affords his people, Isa. 55 1. And after expresseth his waiting for such salvation; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 septuag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which his speaking of the last times, vers. 1. seems chiefly to have reference unto, and as for the gatherings of the Jews, and Gentiles, together in the Apostles times, seems but to be but the first fruits, and praeludium of what the Scriptures speak of, neither was that in such a prosperous condition, as it is there expressed, and a like Prophecy Moses himself left concerning Judah, Deut. 33.7. which seems to respect Christ's Kingdom, whom he prays the Lord to bring unto his people, and that his hands may be sufficient for him, and that he would be an help for him, from his enemies, which will be fully answered, when Christ hath made his foes his footstool; And the like he utters ●n joseph's blessing, vers. 16, 17. for the good will of him that dwelled in the bush, foretelling his glory, and the bornes of his strength, to push the enemies to the end of the earth, which the greatness of Ephraim and Manasse were but shadows of, and was to be really in Christ.  
So divers of his prophetical threaten and tenders of mercy appear to have the force of prophecies, as in other things, so in things respecting the grace of God to the Jews in Christ's Kingdom on earth; As first Leu. 26. of the captivity of Babylon, and their return, from vers. 30. to 43. but then with an emphasis, he seems to speak of another captivity, out of which he will deliver them, out of free grace, as being beloved for their father's sake, as Rom. 11. in the former he told them, they should call and he would answer, they should cry and he would hear, Jer. 39 but this should be in regard of the covenant with their fathers, as is remarkably set down, vers. 33, 34, 35. and is applied by the Apostle, to the general calling of all Israel, Rom. 11. in an other such manner, the Prophet Moses brings in a like promise, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Deut. 4.30, 31. making likewise the Covenant with the Fathers, to be the reason of such their reducement, and saith expressly, it should be in the latter days; But a very large prediction of this nature is set down, Deut. 30. from vers. 1, to 11. where he speaks of the manner of their turning unto God with all their heart, and all their souls, vers. 2. and how he would gather them from all the Nations of the earth, vers. 3. even from the uttermost parts of Heaven, verse. 4. and how they should have good, and be multiplied above their Fathers, (which yet we read not to have been done) as vers. 5. and the ground of all, God's powerful grace upon their souls, circumciting both their hearts, and the hearts of their seeds seed, vers. 6. and then sets down their freedom from curses, and the abundance of prosperity, vers. 7, 8, 9, 10. etc. And so likewise in that excellent prophetical Song, which Moses was inspired to write, and to command to be taught in Israel, and left for posterity, wherein are included sundry prophecies of Israel's sins, and sufferings, and bondage, and deliverances; But the 39 vers. seems to be a description of the last destruction of the Jews, joined with a prophetical prediction of their restoring, where God saith, he kills and makes alive; as likewise he deciphers the destruction of all sorts of enemies in the latter days, till Jews, Jsraelites, and Gentiles, should rejoice together, for vers. 40. alludes to Christ's swearing, Rev. 10. I lift up my hand to Heaven, and say, I live for ever, and vers. 41, 42. follows the most terrible destruction of the enemies; and vers. 43. ends the Song with the joyful union of Israelites, Jews, and Gentiles; Now as Gods appointing rules and laws, for a King for his people (as Deut. 17.) though he never directed them to ask one, but declared his displeasure, telling Samuel they had not cast off Samuel, but himself, 1 Sam. 8. yet the giving those laws were virtually a prophecy of a King; so the former propounding of threaten and promises were virtually prophecies, and so they have proved, and will do, and there are therefore of Christ's Kingdom, because they concern those most beloved Subjects the Israelites, in such multitudes, with the Gentiles their fellow subjects, in Christ's most prosperous reign on earth.  
Secondly, but Daniel the second eminent Chronologer of the holy Spirit speaks much more clearly, who lived under the dominion of Satan's second Babel.  
1. He expounds the Image which Nabuchadnezzar saw in his dream, to be four great worldly Monarchies, which should successively pass away in the world, before Christ's glorious Kingdom should appear in the world; the first was set forth therein by the head of Gold, the then present Babylonian Monarchy. The 2d. By the Breasts and Arms of silver, the Medes and Persians. The 3 d. By the Belly and Thighs of Brass, the Grecian. The 4 th'. By the Legs of Iron, and the Feet and toes of Iron and Clay, the Roman Monarchy; 
Mr. Mede.  first, Heathen; secondly, Christian; thirdly, Antichristian, as Dan. 2. from vers. 30, to 44. where is explained Christ's Monarchy, which though it hath wrought long secretly from the eye of the world, as it hath been, regnum lapidis, yet at last shall prevail over all, and break the most terrible and long continued Roman power, now under her last head, and even ready to expire, and as that had broken the former, and that the preceding, but this in most dreadful manner, after which, never any such shall be any more under Satan's rule, should be utterly broken in pieces, and fall in perdition, after which Christ will set up his own Kingdom, which shall stand for ever; when it shall be, regnum montis, and fill the whole earth.  
Again, In Chap. 7. Daniel, after the Vision of the four Beasts, hath the exposition of the fourth specially given him, which though as some conceive, there is an historical and literal sense in some respects observable; and Antiochius Epiphanes signified by the little horn, etc. which (happily) may not be denied, for many Scriptures have both an Historical and mystical sense, and Prophecies of several things, are sometimes much interwoven, (as Mat. 24. of the destruction of Jerusalem, and the world) yet again, by some learned and judicious men, these things are either applied literally, or at least mystically or typically, to the times of the Roman Monarchy, to which it is very aptly applicable, both in regard of the strength and prevalency of the Roman Monarchy, and the long continuance thereof, and in the special resemblances of the Antichristian power, and state afterward, and even the very phrases in Daniel, are applied to the Pope, Rev. 13. but after this, vers. 27. it follows, the Kingdom, the Dominon, the greatness of the Kingdom (note the expressions) shall be given to the people of the Saints of the most high, whose Kingdom is an everlasting Kingdom, and all dominions shall serve and obey him; and this can belong to no other but Christ, as in Rev. 11.15. and of these times all the Prophets speak successively, Rev. 10.7. Act. 3.21. and further, Chap. 12. which seems to be a further explication of several things concerning those times of the Roman Monarchy, and Christ's Kingdom succeeding it, wherein seems first to be set forth secretly, by the standing up of Michael their Prince, what the book of Revelation gives light to in sundry particulars, therein briefly couched; The appearing or coming of Christ, or standing up for his People (as Daniel, to destroy Antichrist; the Feet and toes of the Roman Monarchy, together with the remainder of his ten horns) with such a terrible destruction as never was since there was a Nation, to that same time, and then his people should be delivered, and vers. 2. having spoken briefly and darkly of the resurrection of the dead, which is more largely explained, Rev. 20. (which happily may be meant of the last general resurrection, after the finishing the happy times, after his people's delivery beforesaid) or rather, to be understood of the civil resurrection of Israel and Judah prophetied, Ezek. 37. when they should become one stick; when such as are faithful and strengthen others will be renowned, but backsliders contemptible. And vers. 3. having spoken somewhat of the recompense that should be given to the faithful messongers of the Gospel, and all such as turn many to righteousness, then at the beginning of the 4. vers. Daniel is commanded to shut up the words, and seal the book, even unto the time of the end, and when Daniel was desirous to know the end of these things, in the latter end of the 4. vers. and in vers. 7. there seem two marks of the time of the end fore spoken of, which vers. 8. Daniel saith, though he heard, yet he understood them not, and yet though he desired to know, it was not then granted, for vers. 9 the words are sealed, etc. Now the first of those marks of the times, that should be before the said time of the end, in vers. 4. is [many shall run tun and fro, and knowledge shall be increased] which seems by the series of times, in the book of Revelation, to set forth the character of the times next after Christ, and so by many running too and fro, was showed the Apostles, and other evangelical Messengers of Christ, that went then to publish the Gospel in all parts of the Roman Empire, than called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Luk. 2.) and to cause the knowledge of Christ and his Gospel to abound. Or else, by running too and fro, may be signified, that though then many received the Gospel, and took up a profession of it for a time, yet by tentations and persecutions, many left again the owning of that profession, and yet notwithstanding abundance of light and knowledge did then shine out in the primative Churches, though they were greatly persecuted.  
The other mark of the times before the said end, which Daniel acknowledged, he then understood not, seems to be set forth, not only by the said Series of times given to St. John in the Revelation, but to make the sense of the former more suitable to the truth in vers. 7. there is the peculiar stamps, set upon those next times, that in the Revelation are plainly explained what times they be, viz. The date of the Beast, or times of Antichrist, which succeeded the said primitive times (as Rev. 12.14. namely, the time and times, and half, wherein the woman, the true Church, was to be in her wilderness-condition, by reason of his tyranny and wickedness, and to make it more evident, there is described one in white Linen, who is said to swear, that those things should be finished then, when (he) that is Antichrist, shall have accomplished to scatter the power of the holy people, the Saints; Then (saith he) these things shall be. So the Angel, Rev. 10.7. which denotes Christ (as the learned and judicious do conceive) swears that time should be no more, that is (say they) the world's time under Satan's rule, under such powers as formerly, for the most part. And that the mystery of God should be finished, even at the beginning of the seventh Trumpet. Yet though Daniel understood not the said marks of the said time, in respect of the Gentile Church, yet he hath others given, respecting the Jewish Church, which set forth the conversion of his people the Jews, which though unto us it seems difficult to find the Epocha thereof, the thousand two hundred and ninety days, which is conceived to be about the Emperor julian's time, and if so, seems to approach nigh, pointing out the Jews first conversion, and forty five years after, the glorious times expected to appear, or happily about the pouring out the seventh Vial, Antichrists last destruction, etc. Only in the conclusion Daniel hath this consolation given him, that he shall stand in the lot at the end of the said days, verse 12. Now what these famous prophetical Chronologers have so foreshowed, formerly more darkly, Christ hath since, by his beloved Disciple St. John, more clearly and largely revealed concerning the excellency of Christ's Kingdom on earth, as we have in some measure set down before.  
And thus the main pillars and work of this building being erected; I suppose with other usual materials (to wit) the Prophecies and Promises concerning Christ's Kingdom in the rest of the Prophets in the Old Testament (and other pertinent Texts in the New) it may (by God's goodness) be easily finished. Four main Pillars thereof there have been set up;  
First, by a frame of Doctrine tending this way, whence sundry arguments according to Scripture might be drawn.  
Secondly, By a Visional representation of new and old Testament Doctrine, suitable thereunto, Rev. 4, 5. chap.  
Thirdly, By the passages and expressions of Scripture in the Apostles writings, holding out such a Kingdom of Christ in one sense or other.  
Fourthly, By the frame of the main historical and prophetical Chronocles of the three eminent Chronologers of all times, viz. of Moses, Daniel and the Apostle John.  
And now having (through God's special grace) proceeded hitherto, we shall endeavour a little to represent somewhat of that we hinted before, concerning the three Babel's, in those three eminent Chronicles, and according to their several distinctions in the several times made relation of.  
1. Of the Tower of Babel in Moses story. 2. Of the Monarchy of Babel in daniel's time. 3. Of the mystical Babel, revealled to St. John, being the feet and toes of the great Image, Dan. 2. all which, with the evil of them by Satan's designs, Christ's Kingdom destroys, to all their utter confusions; according as St. John's resolve, 1 Joh. 3.8. For this purpose the Son of God was manifest, to destroy the works of the devil.  
In all which three we may observe, First, Satan's design in each of his Babel's of confusion [for wickedness shall not be established upon earth] Secondly, The way of Gods crossing and confounding his designs in them. Thirdly, Christ's remedy against them all.  
God promised Christ the Mediator to overthrow Satan's first and great attempt against all mankind in our first parents.  
Secondly, Ever since Christ as Mediator, hath been fitted to help his Church against all Satan's attempts, ever since that in his justice such enmity was put between the seed of the Serpent and the seed of the woman.  
First, The building the first Babel, another instigation to pride, lifting up man against God (as at the fall) because the people were before of one language and one speech, and being then so long lived for many hundreds of years, could largely relate at all times, in all places, and to all sorts of persons upon any occasion, the works and wonders of God, and what they had received concerning the Creation and fall of man, and the promises of grace, and what worship God had instituted among them from time to time, Satan knew this was a great advantage to the first Fathers to fit them to serve God and glorify his name, which was the end of all his mercies and wonderful works; therefore his design then seemed to be by tempting them by such pride and seeking their own glory, by building a Tower to get them a name, and as if they did emulate God himself, to reach up to heaven, and so to prevent their dispersion on the earth, or drowning by another deludge, that so by their abusing their oneness of language, to provoke God, they might by that means be deprived of that great benefit; for Satan too well knows if men will be seduced to abuse the greatest mercies, it's the ready way for them to lose them: thereupon God confounds their pride in building their Babel, and so deprives them of their former advantage of knowledge and happiness in their former oneness of language, and by that confusion of tongues inflicted the saddest judgement upon mankind that ever befell them since the first fall, taking from them thereby the advantage of Piety, of commendable Policy, and even in a great degree the exercise of Humanity and Civility, and Satan hath improved the mischief of this judgement manifold ways ever since through all ages, which the stories of all times may set down large and sad Comments of, by divisions, quarrels, wars, and all manner of injuries and violence of parties against parties, of several tongues and languages, and consequently hindering Religion thereby; as also by the hardness to get knowledge, even with great study and labour, and the danger when gotten to be abused, to maintain Errors and Heresies, and to eclipse the truth more often then to clear it (as experience hath manifested) whence endless mischiefs have proceeded through all times, which we can now only hint at.  
But Christ's help against this for the Church, hath been by sending more largely the holy Spirit of Wisdom and Truth in his Church, to reveal unto his servants, and by them unto his people in all successions of ages, such things as in the counsel of the Father he had to reveal: And when he had finished the work of Redemption, and once made his perfect oblation for the sins of his people, he gave testimony of his helping (as by a praeludium) the confusion of tongues at the first Babel, by the gift of tongues to the Apostles, Acts 2. when cloven tongues like fire sat upon each of them, and by other gifts of the holy Ghost conferred on others in those primitive times, as in a glimpse (as it were) to foreshow what he would do in his Kingdom for that people of the Jews, who had but then their first fruits at that time come in to Christ, and (as it were) to declare what he will more plentifully do, when all Israel shall be saved, and when they shall be a people of a pure language, as the Prophet speaketh, Zeph. 1.9. and when they shall be of one language and one speech, and the Lord One, and his Name One, Zac. 14.9. as if then when Satan is cast into his prison, his design in the confusion of Languages should end, and utterly fail, and thither seem those spiritual promises, mainly to have their drift. That they should not need to be taught any more to know the Lord, Jer. 31.34. and that they should all be taught of God, Isa. 54.13. which is now only in a lesser degree, and but comparatively hitherto for the most part fulfilled, unless in the Apostles times, and such as were extraordinarily inspired, but I shall only here hint at these things.  
2. Satan's design in the second Babel seems to be upon the advantage he had by the first, to wit, the division of tongues and confounding language, for though God discovered and preserved all needful truth for his Church, among such as were faithful and holy persons, and all such needful knowledge, by reason of those long lived first Fathers, by a very few hands from Adam to Abraham, might be conveyed, as from Adam, to Jared, Enoch, Noah, and Melchisedech, in Abraham's time (which Melchisedech, some conceive to be Shem the Son of Noah) or by a few others; yet after this, when the Israelites became slaves under Egyptian bondage (unworthily from men, though happily they might have provoked God) they might lose much of their traditional knowledge; Yet withal it is remarkable, that the Egyptians were famous for Hieroglyphic learning (happily by joseph's means) who interpreted many Dreams and Visions, which might occasion such kind of studies, which afterwards they grossly abused; And Moses by means of Pharaohs daughter, was afterwards trained up in all the learning of the Egyptians; But when God used the Ministry of Moses and Aaron, to bring his people out of that bondage, he set up an instituted Church, and as he wrote the tables of the Law himself; So he directed Moses in writing his five Books for the benefit of his Church; Yet doubtless that excellent faculty of writing hath been likewise much after that time abused by Satan and evil men likewise, to eclipse truth, and promote errors amongst all Heathen people; For that as God had by that means set down the sum of his true Religion, for that generation of the children of the godly Patriarches and Fathers, and after forty years made their posterity a famous Nation and people, and by degrees were form into a glorious state and Kingdom, in the end of david's, and beginning of Solomon's reign; So Satan had all along an apparent design to raise huge Mountains of tyranny in the world, to serve his own purposes in his wicked Dominion, thereby to promote Atheism and Idolatry, and what ever was evil, and to overpower, oppress, and subdue (if it were possible) God's Church, and professed people, and so far as their sins gave advantage from time to time, they did so; by the just hand of God's providence, most wisely and powerfully steering and ordering all the affairs of the world, to his own glory, and the fulfilling of his own holy pleasure, when Satan and evil men lest intent it; making them in such cases, like refiners to his people, to cleanse them from their dross, and though several Infidel and Idolatrous Nations, afflicted and oppressed Israel, soon after Moses and Joshua's time (as in the Book of Judges, and the following stories in Scripture may appear many times) until David's victorious, and Solomon's flourishing Kingdom, which in the next succession Satan by his engines of Idolatry and wickedness, soon found a way to divide, to make way for his own rule in the world, and upon the ten tribes revolting, got the greatest part, even of Israel itself, to turn to his side, and promote his design for the most part, 
Helvic.  till at the last the height of their sins, and the fullness of their iniquity, delivered them up into the hands of their Assyrian conquerors, under which captivity they have lain above 2400 years; and still by the like means and acts Satan afterward raised a greater mountain of opposition against God's Church, when advantage against them might be obtained, and Judah's sin was likewise ripe, so that the Assyrian rod that scourged Israel, before being burnt in the Babylonian furnace, these also might be cast and fashioned that head of gold, the Babylonian Monarchy, which by its massy weight, meeting together with Judah's sins, written with a pen of Iron, and with the point of a Diamond, might grind that people almost to powder, wherein Satan's designs seemed to attain their end.  
But now for a remedy for this, God reveals by Daniel, as was fore-shewed, that though Satan at the present seemed wholly to have won the victory, yet he should not always wear it; but that first he would break in pieces that head of gold, by a meaner mettle, (and so make use of the succeeding breasts and arms of silver) viz. the Medes and Persians, and that not only to destroy the said golden head, but also as he promised graciously by his Prophet concerning Cyrus, whom he therefore styled his Shepherd, Isa. 44.28. to reduce his people in a wonderful manner again to Jerusalem, and rebuild by a strange munificence and assistance his Temple there, and though for their crying sins, they were afterward in the two following Monarchies of Brass and Iron, namely, the Grecian and Roman, long and soar afflicted, they were also at length, (after the Promises of the Messiah were fully completed) by the Iron legs and thighs of the most terrible Roman power, wholly made desolate, upon their rejection and crucifying the Lord of life and glory, the true King of Israel, (as Nathaniel had acknowledged him) Joh. 1. But when divers heads of that monstrous Roman Beast, explained to Daniel, Chap. 7. but more to St. John, Rev. 17. had successively passed their seasons, and when he that letted, 2 Thes. 2.7. was taken out of the way, Satan then found advantage to erect another, and worse than the former Babel; namely,  
That which is the third Babel, to wit, the Mystical, under the great Antichrist the Pope, wherein Satan's design by winding that proud, cruel, and wicked Tyrant cunningly into his own seat and authority, by hypocritical pretences, to make that foul beast to defile and poison the waters of life, and by strong and strange delusions, so to hinder and abolish both the truth and power of Christ's new constituted Religion in the world, as far as he could reach, wherein his evil design hath likewise greatly prevailed for above twelve hundred years past.  
But for help and remedy against this mystical Babel also, Christ aforehand showed unto his beloved Disciple John, and by him to his Churches successively, the utmost period of his continuance, and manner of his now approaching ruin, as of the Dragons before; and that the said Beast likewise, when the term of his Kingnom was out, must with it, go into perdition, and be cast into a Lake of Fire and Brimstone; denoting the perpetual ruin of all Antichristian Tyranny, and an utter end of all wicked dominion, being the last and lowest parts of the said Image (to wit) the feet and toes according to the interpretation given to Daniel, Chap. 2. and at whose destruction the mystery of God should be finished in the world, as the expression of the Spirit of Christ is, Rev. 10.17. and Dan. 12.7. when the whole of what was revealed to St. John, concerning the Beasts rise and ruin (as was before noted) should all in such ways as he hath set down, be accomplished; viz. by the prophesyings of the two sackcloth witnesses, and the pouring out of the seven last plagues upon all the Beasts worldly excellency, as Rev. 11, and 15, 16. Chap. So that then the Kingdoms of the world shall be the Kingdoms of our Lord and of his Christ, and be given to the Saints of the most high, as before, Dan. 7. Rev. 11.15. So that as all the Devils designs, and Gods had run counter before; so by Christ these have all along been so managed, that at length the usurped Dominion of Satan, will be utterly subverted, and the decreed Monarchy of Jesus Christ, must be completed in this world, under or after the seventh Trumpet, as a step to his eternal perfection of glory and happiness with his whole mystical body, the true Church in the Kingdom of his father, which as mediator, he will resign up to him at the end, as St. Paul teacheth, 1 Cor. 15.4.  
Now as by the miracles of Moses the first of Christ's Chronologers, the Egyptian Magicians were confounded: As by the spirit of Wisdom, given by Christ to Daniel, the second Chronologer, the Astrologers, Chaldeans and South sayers of Babylon were overcome: So by the Spirit and Word of Christ's Testimony, in the mouth of his sackcloth Prophets, according to Saint John the third Chronologer, the subtlety of the man of fin is quite defeated, and he himself with his chief followers made utterly desolate, and cast into the lake of fire and brimstone; so that thenceforward, as the Devil, the wicked one, usurped a rule in the world in the hands of his evil powers abusing such their authority, for the most part, for the promoting of evil, and hindering or preventing of any good; so afterwards Christ will put all his authority under his reign and dominion in the world into good hands, to remove and hinder evil, and to maintain and advance good: which (happily) may be the advantage Satan may take at the end of the 1000 years, to stir up the wicked at that time in the world, to attempt against Christ's true Church at the last, to cast off their iron yoke (as to them it may seem) which they have been so long held under by, and to strive to break those bands asunder, and to cast away such cords of good Government from them, as Psa. 2. But then, He that sits in heaven will laugh them to scorn, and by such means destroy both Satan and his followers; and while so they seek to encompass the camp of the Saints, they will find Christ come at last against them, for ever to destroy both Satan and them, when the Devil with his host of evil men shall be sent after the Beast and false Prophet into the lake of fire and brimstone, which is the second death; never any more to commit or work, or even further to attempt any mischief in the world, and so casting Death and Hell with them into the same destruction, Reul 20.10, 14. Christ will have the perfect victory when all his enemies are so put under his feet.  
And thus we may observe how notwithstanding all Satan's Babel's of confusion, Christ's Kingdom shall be set up, both to put an end to all such his designs, and to put an end to all such attempts, save only that which after he shall be loosed for a little season, will put an end to all his actings in the world, and of all his seed, and usher in all their misery eternally in Hell; but in all the thousand years before that, neither he nor they shall be suffered to annoy God's servants, but that will really be fulfilled in the time of the New Jerusalem which shall come down from heaven, which will be her privilege, Rev. 22.3. [And his servants shall serve him.]   

CHAP. VI  
Wherein are briefly and summarily set down the Testimonies of the Prophets in all the ensuing times after Moses, which have been sufficiently cleared, from what hath been formerly said to the contrary, to belong to the said time of the Kingdom of Christ, in the said Thousand years.  
HAving considered what in the three great Chronologers is observably spoken of our Saviour's Kingdom upon earth, we shall by God's gracious assistance proceed in the method, concerning the rest which our Saviour himself after his resurrection directeth us unto, Luk. 24.43. It is written (saith he) of me in Moses, the Prophets and the Psalms; endeavouring to observe some things further out of the other Prophets to this purpose; and to come to speak of what is recorded in the Psalms likewise of the Kingdom of Christ, wherein that eminent sweet singer of Israel did so abundantly tune forth such melodious strains thereof, and even upon occasion of his own Kingdom and solomon's, delivereth such great things in reference to Christ's Kingdom, which could not have their accomplishment in any other than him that was the eternal son of God.  
And the like may be observed in all the ensuing Prophecies of Gods ancient people of Israel and Judah, the subjects (in chief) of that Kingdom, as likewise of their most glorious King and Governor, who will then be manifest to them; and we have the covenant of God in respect both of these Subjects and of their great King made with David for Solomon, as a type, 2 Sam. 7. but looking at Christ, wherein consisted the sure mercies of David, which are largely illustrated both by God's free and gracious promise by both; in nathan's message, from vers. 10. showing that Israel should be planted in their own place, and move no more, nor afflicted any more by the sons of wickedness, verse 11, And after speaking of the establishing of David's house, though as in Solomon and in his successors, his natural race might sorely suffer, yet in a heavenly King the Son of David, and the Son of God, vers. 13, 14. applied Heb. 1.5. there is stability ascertained: and so David's faith and prayer improve it with much grateful acceptation, verse 19 Thou hast spoken of thy servants house a great while to come, and v. 26. Let thy servants house be established for ever; and so again vers. 29. this covenant, Psal. 89. could be in none but Christ the Messiah. That the Prophecies and Promises that follow concerning both, never yet had any suitably fulfilling, nor can have, other ways then in such a wonderful way and glorious manner, as is peculiar to the Kingdom of Christ at such his appearing, 2 Tim. 4.1. which as they have been strangely wrested to avoid a literal sense by some, so have they been sufficiently cleared by others to contain it; so that the evident clearness, and great vigour in so many Scripture Testimonies, cannot but work upon such teachable spirits as this abridgement is intended for. It is counted policy, though wicked, in slandering (calumniare audacter, haerehit aliquid;) So, in so great abundance of Testimonies of truth, upon good Christian policy we may confidently assert, for in such clearness something will remain, to wit, to such as are not more disposed to shut their eyes against Scripture light, then to open them to behold it: I shall but as it were, pass through them, because I aim at brevity, the large discussion being done by others already, and especial in the second and third books of The dawning of the Daystar, composed by Dr. Nath. Homes, wherein very learnedly and judiciously such Scripture-Prophesies and Texts respecting the quod sit, That there is such a Kingdom of Christ to come on earth in the thousand years, are very clearly and convincingly opened and applied thereunto, which I had opportunity to peruse since these brief collections, who both strongly asserts the truth therein, and very satisfactorily afterwards answers what things have been objected to the contrary, where I am well assured that intelligent persons (by God's assistance) may find more clear resolution, as respecting those mystical Scriptures and Prophecies through the whole book of God, then in many large Commentaries of most Writers on them, for many hundred of years last passed, which differ therein from the most pure Primitive times.  
Now among the Prophets look first into that Evangelical Prophet Isaiah, who is abundant to the purpose, where we shall only take some few at present, to prove that such a Kingdom of Christ is to come, and refer the great things foretold by him and others concerning that Kingdom to be considered in another place.  
First, In the second of his Prophecy, verse 2, 3, 4. It shall come to pass in the last days, the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, and the nations shall flow unto it. And many people shall say, Come ye and ●st us go unto the mountain of the Lord, unto the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths, for out of Zion shall go the law, and the word of God from Jerusalem. And he shall judge among the Nations; and shall rebuke many people, etc. So Isa. 9.7. Of the increase of his Grvernment and peace there shall be no end, upon the Throne of David, and upon his Kingdom, to order it and to establish it with judgement and with justice, from hence forth even for ever. Again Isa. 11.10. In that day there shall be a root of Jesse, which shall stand as an ensign of the people, to it shall the Gentiles seek, and his rest shall be glorious, as Heb. 4. And verse 11. It shall come to pas● that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left from Assyria and from Egypt, and from Pa●hros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the Islands of the Sea; and verse 12. He shall set up an ensign of the Nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth; with much more to that purpose in that place before and after these words, etc. And very remarkable is that Prophecy, Isa. 24.23. Then the Moon shall be confounded and the Sun ashamed, when the Lord of Hosts shall reign in mount Zion, and in Jerusalem before his ancients gloriously. So again, Isa. 59.20. And the redeemer shall come to Zion, and unto them that turn from transgression in Jacob; and very much to this purpose, Cap. 60. but for this Kingdom more especially, vers. 14. The Sons also of them that afflicted thee shall come bending unto thee: and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee, The City of the Lord, The Zion of the holy one of Israel. Verse 15. Whereas thou hast been forsaken and hated so that no man went through thee, I will make thee an eternal joy of many generations, Vers. 16. They shall also suck the milk of the Gentiles, and shalt suck the breasts of Kings, and thou shalt know that I the Lord am thy Saviour, and thy Redeemer, the mighty one of Jacob, and so forward to the end of the chapter, where many glorious things are spoken of this City of God, as likewise very leargely in the following chapter, and likewise in many others both before and after wards, which may be considered in there place.  
The next is the Prophet Jeremiah, who in chap. 3.17. tells us At that time Jerusalem shall be called the throne of the Lord, and all the Nations shall be gathered to it to the name of the Lord to Jerusalem; neither shall they walk any more after the imagination of their evil heart. Another clear and vigorous Prophecy is set down, Jer. 23.5, 6. Behold the days, saith the Lord, that I will raise unto David a righteous Branch, and a King shall rise and prosper, and execute judgement and justice in the earth. Verse 6. In his days Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, The Lord our Righteousness. And to the like purpose again, Jer. 33.15, 16. In those days and at that time will I cause the branch of Righteousness to grow up unto David, and he shall execute judgement and righteousness in the land. Verse 16. In those days shall Judah be saved, and Jerusalem shall dwell safely, and this is the name whereby he shall be called, The Lord our righteousness; and verse 17. Thus saith the Lord, David shall never want a man to sit upon the Throne of the House of Israel; and verse 21. If ye can break my Covenant of the day, and my Covenant of the night, and that there shall not be day and night in their season, then may also my Covenant be broken with David my servant, that he shall not have a Son to reign on his Throne; and the like again repeated in the, 25, and 26. verses. The places are so clear and full, I spare to speak any thing to apply them, because they cannot justly and rationally be applied otherways, and such as understand them only spiritually, say something, but not all, nor that which they principally drive at, namely, that special period of Christ's reign upon earth, whither the current of Such Scriptures lead; and after all, our Saviour himself abundantly in the Revelation, instructs his people, and all such as will not wilfully shut their eyes against the light.  
The Prophet Ezek. likewise speaks very clearly, Chap. 24.23, 24. And I set up one Shepherd over them, and he shall feed them, even my servant David, he shall feed them, and he shall be their Shepherd, and vers. 24. I the Lord will be their God, and my servant David a Prince among them, I the Lord have spoken it.  
Again, As evidently doth he speak of Christ's reign, Chap. 37. After that he had spoken of the joining of the stick of Judah, and Ephraim into one, he saith, vers. 22. And I will make them one Nation in the land, upon the Mountain of Israel, and one King shall be the King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all, and vers. 24. David my servant shall be King over them, and they shall have one Shepherd, and they shall also walk in my judgements, and observe my statutes, and do them, and vers. 25. And they shall dwell in the land that I have given unto Jacob my servant, wherein your Fathers have dwelled, and they shall dwell therein; they and their Children, and their children's Children for ever, and my servant David shall be their Prince for ever. And in those nine last Chapters of Ezekiel, which learned and judicious men conceive to be the Revelation of the Old Testament, where the holy Prophet had high mysteries of the New Jerusalem imparted to him, and amongst the rest, there are observable many things set forth concerning the Prince, and what order of state belonged to him, and in conclusion, he saith, The City shall be called at that day, viz. the time of Christ's reign (Jehovah Shamma) the Load is there.  
The Prophet Hosea, in Chap. 1. Vers. 11. Then shall the Children of Israel, and the Children of Judah, be gathered together, and shall appoint themselves one head, and shall come up out of the land, for great shall be the day of Jezreel, which never yet was fulfilled, but shall be in its time; So again, Chap. 3.5. Afterward shall the Children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter days, which can have no adequate accomplishment, but in Christ's Kingdom.  
To the like purpose the Prophet Joel, Chap. 2. ult. having in vers. 31. showed what a terrible destruction shall be, when Christ shall make his foes his footstool, and set up his Kingdom, vers. 32. he saith, It shall come to pass, that whosoever shall call upon the name of the Lord, shall be delivered; for in Mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call, and Chap. 3.2, last Verses, And Judah shall dwell for ever, and Jerusalem, from generation to generation; for I will cleanse their blood, that I have not cleansed, for the Lord dwelleth in Zion.  
The Prophet Amos also fully witnesseth to this Kingdom of Christ, Chap. 9.11, 12. In that day will I raise up the Tabernacle of David, which was fallen, and close up the breaches thereof; and I will raise up the ruins, and will build it, as in the days of old; and vers. 12. That they may possess the remnant of Edom, and all the Heathen, that are called by my name, saith the Lord that doth this, and vers. 14. I will bring again the captivity of my people of Israel, and they shall build the waste Cities and inhabit them, and they shall plant Vineyards, and drink the wine thereof, they shall also make gardens, and eat the fruit of them, and I will plant them upon their Land, and they shall no more be pulled up out of their Land, which I have given to them, saith the Lord God.  
Even Obadiah in his short prophecy, hath high expressions of the deliverance on Mount Zion, vers. 17. And there shall be holiness, and the house of Jacob shall possess their possessions. But more direct to our present purpose, verse ult. And Saviour's shall come up to Mount Zion, to judge the Mount of Esau, and the Kingdom shall be the Lords.  
Herein is likewise the Prophecy of Micab very evident, Chap. 4.1. In the last days it shall come to pass (which words, the last days, we may observe frequently to be used to this purpose and the like) that the Mountain of the House of the Lord, shall be established in the top of the Mountains, and it shall be exalted above the hills, and the people shall flow unto it, and verse 2. Many Nations shall come and say, let us go up to the Mountain of the Lord, to the House of the God of Jacob and he will teach us of his ways, and we will walk in his paths, for the law shall go forth of Zion, and the Word of the Lord from Jerusalem; and verse 3. He shall judge among many people, and rebuke strong Nations afar off, etc. and Chap. 5. when he had spoken of smiting the Judge of Israel with a rod on the cheek; vers. 2. he than shows that out of Bethlehem Ephratah, shall go, he that was to be ruler in Israel, whose going forth have been from of old from everlasting; and vers. 4. He shall stand and feed in the strength of the Lord, and in the Majesty of the name of the Lord his God, and they shall abide, for now shall be be great unto the ends of the earth.  
Again, when the Prophet Zephaniah, Chap. 3. had foretold how Christ will destroy his enemies (as seems probable) at the Armageddon battle, mentioned, Rev. 16. and 19 〈…〉 former verse, he than adds, vers. 9 For the will 〈…〉 the people of a pure language; that they may all 〈…〉 the name of the Lord, and serve him with one consent; 〈…〉 verse. 14. Sing O Daughter of Zion, shout O Israel, 〈…〉 Lord hath taken away thy judgement, he hath cast 〈…〉 enemy, the King of Israel, even the Lord in the 〈…〉 thee, thou shalt not see evil any more; vers. 17. The 〈…〉 God in the midst of thee is mighty, he will save thee, he will rejoice over thee with joy, we will rest in his love, he will j●y over thee with singing, etc. and so forward to the end of the Chap. to the purpose, which like expressions are much above all succeeding times, save these our Saviour hath revealed in the time of the new Jerusalem, etc.  
In the next place amongst the Testimonies of the Prophets in the Old Testament, proceed we to the Prophet Zechariah, who is as clear herein as any of the former (and being after the Captivity of Babylon, can least be interpreted of that which was passed) Zach. 6.12. Thus speaketh the Lord of Hosts; Behold the man whose name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord, and he shall bear the glory, and shall sit and rule on the Throne (So that Zerubbabel to whom this was spoken, was but a dim shade to this mighty Prince) and he shall he a Priest upon the Throne, and the counsel of peace shall be between them both; So Chap. 8.8. I will bring them, and they shall be in the midst of Jerusalem, and they shall be my people, and I will be their God, in truth and righteousness; Again, Chap. 9.16. And the Lord their God shall save them in that day, as the flock of his people, for they shall be as the stones of a Crown lifted up, as an ensign upon his land. Vers. 17. How great is his goodness, how great is his beauty! etc. And Zach. 12.7. The Lord also shall save the tents of Judah; First, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah; Verse 8. in that day shall the Lord defend the inhabitants of Jerusalem, and he that is feeble among them at that time, shall be as David, and the House of David shall he as God, as the Angel of the Lord before them.  
Lastly, Consider the Testimony of the Prophet Malachi, Chap. 3.2, 3. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and fullers soap, etc. Upon which Text, let the words of that judicious Gillespy be observed, in his Sermon to the Lords, Aug. 27. 1645. which happily hath not been taken notice of by many, Pag. 3. After divers things spoken to our purpose before, he adds, How ever the Scriptures teach us, that the Lord Jesus will be revealed mightily, and will make bare his holy arm, as well in the confusion of Antichrist, as in the conversion of the Jews, before the last judgement and the end of all things. Again, Page 5. he saith of this Text, this, I doubt not to aver, doth principally belong to the Jews, for to them pertain the promises, saith the Apostle, And the natural branches shall be grafted into their own Olive tree. I shall only add here, that both terrible and comfortable Prophecy, in Chap. 4.1, 2, 3. Behold the day cometh that shall burn as an oven, and all the proud, and all that do wickedly shall be as stubble, etc. Vers. 2. But to you that fear my name, shall the sun of righteousness arise, with healing in his wings, etc. So that by all these evidences, we may see what exceeding great reason there was or the Spirit of God to call in the Testimony of the Prophets of the Old Testament, to give witness to the reign of Christ in the thousand years under or after the last Trumpet, and concerning his new Jerusalem come down from God, Rev. 20. & 21. (as we formerly observed) and are here in brief set before the eyes of all such as are not resolved to shut them against them, and when the excellency and privileges of this Kingdom, both spiritually and temporally come in their place to be considered, much more may appear, but these may suffice at present, as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that such a Kingdom of Christ is to come in the thousand years, whereunto the Spirit of God in the Prophets of all times hath had a peculiar respect (as Act. 3.21. Rev. 10.7.) and may much more appear in what further might from the Prophets be hereunto added.   

CHAP. VII.  
Showing upon several enforcing considerations, that David in many Psalms, prophetically spoke of the said Kingdom of Christ on Earth.  
WE come unto the last head of Testimony (according to our Saviour's own distribution) concerning himself, and those are the Psalms, wherein David chief, the man after Gods own heart, and therefore more like to be (a secretis) one of his Privy Counsel (as we may say,) and unto 〈◊〉 the Counsel of God, concerning the Kingdom of his So I upon earth, was largely revealed above many other, and this might come to pass for divers reasons.  
1. Because the great promises made to David, of his seeds succession to perpetnity, he foresaw could not be fulfilled in any other but the great Messiah.  
2. That the said messiah, and great King of Jerusalem, was to come of his race and lineage.  
3. Should so have a right (according to promise) to rule the people of Israel.  
4. Because David's Kingdom was a type of his, from a low beginning, in appearance to the world's eye at first; Yet God setting it up against saul's, it grew stronger and stronger, but the other weaker and weaker; So with the beginning and increase of Christ's Kingdom, Isa. 9  
Again, as David was victorious at last over all enemies, and had peace round about; so will it be with Christ's Kingdom in the world, over Satan and all his wicked dominion in the issue: And by the spirit of Prophecy King David hath declared much to this and the like effect in the book of Psalms above others, and hence the following Prophets (as in the preceding chapter may be observed) so often call Christ not only the Branch, the offspring of Jess, the Father of David, but oftener by David's own name, and was foretold to sit upon the throne of David, to be of the house, and over house of David, to build the Tabernacle of David, and the like; so it is no wonder to have David's heart full of such matter, and his tongue in this respect like the pen of a ready writer. And the breathe of the Spirit of God in David's Psalms seem to vent themselves much in such delightful harmony concerning the Kingdom of Christ, who in all the former considerations, spiritually foresaw him, not only as his Antitype and seed, but as the great Messiah and Saviour of him and his people, in whom both the great promises both to him and the foresathers should both spiritually and temporally in due time have their full accomplishment; And therefore if any persons by the guidance of Scripture, and chiefly of the Revelation (by the assistance of God's Spirit) consider such Texts, it may evidently appear to such unprejudiced and serious teachable spirits, that a great part of the Psalmody of holy David is warbled out according to such celestial Ditties, as might magnify and exalct Christ the Son of David; yet so as he might also appear to be the root of David, as Rev. 5.5. even the eternal Son of God: and therefore so many expressions are used in the Psalms, which are incompetible to himself; or his mere natural seed. So that all the gracious beams of Divine light, that to such purpose reached any time unto David's soul, seem to be concentered in the Son of Righteousness, from whom they had their original; who may fitly be observed to be the Alpha and Omega of that Book of psalms.  
To begin with the second Psalm, which usually is acknowledged to be of the Kingdom of Christ (though some will not acknowledge that Kingdom to come on earth) though God there promiseth to set (him) his King, upon his holy hill of Zion: After Satan with his wicked worldly powers have done their worst, yea, and suffered their worst too, at the destruction of Antichrist, even as it was with their type also, the Jewish Hierarchy, that when he came in the flesh would not have him reign, but would destroy him, which brought their destruction about forty two years after: but when the other go about to destroy his people, they shall utterly be destroyed themselves by him; and in both respects, Yet (saith God) have I set my King upon my holy hill of Zion: And therefore he shall break his enemies with a rod of iron, and dash them in pieces as a potter's Vessel. And likewise he hath verse 8. the Heathen promised for his inheritance, and the uttermost parts of the earth for his possession; which then will be fulfilled, when he shall set up that his Kingdom upon earth.  
That the 8. Psal. refers to Christ's Kingdom, the subject matter declares, since he regains that sovereignty over the creatures which the first Adam lost, besides the Apostles testimony Heb. 2. The 9 Psalm contains much of the great works of God against his enemies, and for his people, which will be fulfilled at the setting up of Christ's Kingdom. And so also Psalm the 10. toward the latter end; and the 11. Psalm seems to be of the like nature. But in Psal. 18. holy King David doth largely sing of Christ under the type of his own Kingdom, but in such a way as was not compatible to it, saving in reference unto that King of Kings. And Psal. 21. is very much of the same nature, but far exceeding what could be applied to David's temporal Kingdom. The latter end of Psalm 22. is remarkably of Christ's Kingdom upon earth: And so likewise Psalm 24. where the King of glory is to enter (as seems probable) the everlasting doors of the New Jerusalem coming down from heaven, etc. The 45. Psalm is eminently of Christ's Kingdom, under the type of Solomon, and in part applied by the Apostle Heb. 1.8. And Psalm 46. of the like nature; and so likewise the 48th. and also the first part of the 50th. and the latter part of the 53. The 67th. seems wholly to be prophetical of the time of Christ's reign. But the 68 Psal. contains much of the glory and grace of Christ then to be manifested. And the latter end of the 69th. is to the like purpose. Psal. 72. Is a very glorious illustration of Christ's Kingdom above what could be fulfilled either in David or Solomon or any other but the Son of God, who shall be feared through all generations, in whose days righteousness and peace shall flourish so long as the Moon endures, and shall rule to the ends of the earth; and all Kings and Nations shall serve him, and his name shall continue for ever, and as long as the Sun endureth, etc. The 80. Psalm contains an excellent prayer for God's Israel to use, for the coming of the Messiah to take his Kingdom. In the 89th. such promises are made to David and his seed, that could not be wholly fulfilled in any but Christ and his Kingdom. And the 96. is likewise prophetical of the Kingdom of Christ; and the 97. to the like purpose; and the 99 contains high expressions of Christ's reign; and also the 102. The 110. Psalm is an eminent prediction of Christ's Kingdom, and applied often in the New Testament. The 132. evidently concerns the Kingdom of Christ. And not to insist upon divers others, where there are notable expressions that seem to tend to the same purpose, take for a conclusion the 148, and the 149. which eminently relate unto Christ's reign on earth, according to what in many former Scriptures and prophets have been foretold thereof; so from the beginning (almost) to the end we may observe how the Spirit of God stirred up the spirit of holy King David, to set forth the glory and excellent greatness of the kingdom of Christ, as his Antitype, seed and Saviour, in whom the greatest promises of God shall be fulfilled, which could not have accomplishment in any other.   

CHAP. VIII.  
Containg other evidences out of the New Testament, to wit, of the Gospel, and Acts of the Apostles, besides what was occasionally spoken of Chap. 4. by the four Apostles, Peter, James, and John, and the Apostle Paul, to all which Christ gloriously appeared.  
ANd now to appeal to the last sort of witnesses (having seen such clearness in the Prophets of the Old Testament, and the Psalms) we may in like manner consider the testimonies of the Gospelers in the New: But here the like course might justly be taken with us men of this generation (for I put myself in the number, who have but even lately received the truth) which our Saviour did with his Disciples going to Emaus, Luk. 24.25. O fools and slow of heart to believe all that the Prophets have spoken concerning his suffering, and entering intoglory! so now of the beleeiving the things concerning Christ's Kingdom to come onearth: yea, we might henceforth turn our argumentation into a vehement expostulation with ourselves: What? was not the Angel Gabriel the first gospeler we read of, at the time of his annunciation before our Saviour's conception by the Holy Ghost, when he told the blessed Virgin of the holy, glorious, wonderful, heaven-bred Babe that should shortly after that be born of her, an evident witness of Christ's Kingdom to come? Or doth he to no purpose (after he had informed the blessed mother of our Lord of many unspeakable glad tidings, Luke 1.30, 31. other ways) then after adds, verse 33. And the Lord shall give him the throne of his Father David, and he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. Surely this holy Angel well understood the meaning of the many Prophets, yea of the Prophets of all ages before, as being contemporary with them all along from the beginning to that time. And did not that glad child John Baptist, as one right bred of his believing mother Elizabeth, upon this good news leap for joy in his Mother's womb, when the Virgin came with it to her house; whereupon good Elizabeth told the Mother of our Lord, that assuredly there should be a performance of those things which were told her, Verse 45. and was not this Kingdom of Christ one (if not the main) of them? And that blessed Virgin herself in an holy rapture of Spirit, breaketh out in no less than the Angel had foreshowed to her of this matter, Vers. 54, 55. He hath helped his servant Israel, in remembrance of his mercy, as he spoke to our Fathers, to Abraham and his seed for ever, believing all in that Covenant would be performed, whereof the promised inheritance and Christ's Kingdom therein was part: And this again good Zachary (though upon occasion of the Angels good news of his own son, which at first he believed not) he had been till then so dumb, that both the Mother and the Babe acknowledged Christ before him; yet when he had gotten the use of his speech again, like a channel dammed up before, the living waters of the spirit soon run in a stronger current from his believing soul, then happily otherwise they would have done, and very much concerning the Kingdom of his Lord and Saviour, Vers. 69. He hath raised up an born of salvation for us in the house of his servant David, and this he confirmeth from the general successive Testimony of the Prophets (which we in part set down in the two preceding Chapters, Vers. 70. As he spoke by the mouth of his holy Prophets, which have been since the world began, And V●●●. 71. he declares how general the redemption was by Christ, the mercy promised to the fathers, the covenant with them, the oath to Abraham (as we noted out of Moses his prophecies) to free them from all enemies, and even from the fear of them, Vers. 74. which is the privilege of Christ's Kingdom on earth. Again, when the Angelimparted unto the Shepherds, when Christ was born, his very glad tidings of great joy to all people, he tells them first of that, that he was born in the City of David, who by descent was the Son of David according to the flesh; where also the Priests informed Herod that he should be born, when under pretence of worshipping, he thought to destroy him (and thereupon made there many young Martyrs for him) yet upon that occasion was found that great testimony of Micab Chap. 5.2. And thou Bethlehem in the land of Judah, art not the least among the Princes of Judah: for out of thee shall come a governor that shall rule my people Israel, Mat. 2.6. But the Angel tells the Shepherds, Luk. 2.8. that he was of David's house a Lord (as before Mat. 2.6.) So in the regard of his present coming in the flesh, he was born to them that day a Saviour, Christ: Moshiach the Messiah implying likewise his threefold anointing, as Prophet, Priest, and King, and also for all people, Jews and and Gentles. So the Angel before, as this likewise now, acknowledge and declare him, the Christ, the Lord, the great Messiah, the great Ruler (though he was then a weak Babe in appearance, in mean outward condition in the world's view, wrapped in swaddling , having a Crath for a Cradle, a Manger for a Couch, being not received in the dwelling house, but lodged in a Stable, and that (O prodigy of abasement!) at that time the most blessed Mother brought forth the most glorious infant King, her Son and Saviour (as was said) of all people: Yet even then a multitude of the heavenly host (Genethlia celebrant) and Carole loud and sweetly the happiness of his Nativity: Glory to God in the highest, and on earth peace, good will towards men. Whereupon said an Ancient aptly, Quis tam parvus, tam magnus, Infans jacens in praesaepi voce Angelorum celebratus: What wonderful celestial Kingly glory in all that outward abasement at his birth, is here by the eye of faith to be discerned; the glorious Angels are the Heralds to publish his Kingly dignity over and over again, to set forth his Royal descent, yea, his Divine Majesty, when he seemed only a despised weak new born babe; and others, and that a multitude too, sing forth the high praises of his Nativity, the Holy Spirit fills the hearts of old and young, great and small, poor and rich, men and women with joy, and enlarged Discourses of his Kingly excellence, before and about his birth. The Star and the Sages soon after, with speedy course, come out of the East, to give this much more glorious day star, yea, Sun of righteousness, a timely visit: And to tender that glorious object to the unbelieving world, that they might take a view with them of that King and Saviour, even then new born to God's faithful people, and after their example worship him, and bring their offerings to him. And they make inquiry of the place of this new King's birth, Where is he that is born King of the Jews? and such was their zeal towards him, that no outward meanness hinders them from yielding him all due homage and observance of worship, with oblations of gold, frankincense, and myrrh.  
Thns' God in his weakest estate of life in the world, would have all sorts in heaven and in earth assist in some meet Equipage suitable to his Kingly Dignity. And after that he is no sooner presented unto God in the Temple, where his Mother (as the badge of her present meanness of condition in the world) offers according to the law a pair of Turtle Doves, or two young Pigeons, answerable to her poor estate (though sprung from the lineage of David.) But even then old Simeon divinely inspired, and spiritually enlarged with satisfying joy, is now well pleased to sing his swanlike song to welcome death: Lord now lettest thou thy servant departed in peace, etc. and the main substance of his song, or the highest strain in it, is the Kingly glory of Christ on earth, Luk. 2.32. A light to enlighten the Gentiles, and the glory of thy people Israel, answerable to the prophecy, Num. 24.17. A star shall come out of Jacob, and a Sceptre shall rise out of Israel, etc. He had ground from many Prophets, with such rejoicing to utter it: Yea, Simeon again blessing Joseph and Mary; tells them, That Child was set for the falling and rising of many in Israel. First to that perverse generation, He was a stumbling block, as the Apostle saith, 1 Cor. 1.23. for their falling to the future Israelites; when he shall come to reign gloriously, he will likewise be for the rising of many. Old Anna in public declares the like to all that look for redemption in Jerusalem, and there it was in some respect too well known, temporal redemption was expected as well as spiritual, though they did it unseasonably, for which they had sufficient Scripture ground, though then misapplyed by them. And though it was common amongst the Jews in those times to neglect the spiritual redemption by Christ, and vainly seek to anticipate the temporal, then long after to come by their great King the Messiah; yet even then that true Israelite Nathaniel had learned better concerning Christ, and made confession thereof unto him of both: Thou art the Son of God, thou art the King of Israel, John 1.49.  
The mother of Zebedees' children acknowledged no less, though unwarrantably applied, when she would have her two Sons promoted, The one at his right hand, and the other at his left in his kingdom, Mat. 20.21. Yet afterwards our Saviour promiseth no less to them, and the rest of his faithful disciples, Luk. 22.29, 30. 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 judging the twelve Tribes of Israel. And because that opinion much prevailed amongst the Jews then, that the Kingdom of God should immediately appear, Luk. 19.11. thereupon in the next vers. and forward our Saviour resolves the matter by a Parable, comparing himself to a Nobleman that was to go into a far Country, and to receive to himself a Kingdom, and to return. Consider here how usual a thing it was among all sorts to stile Christ the Son of David; the two blind men, Mat. 9.27. Thou Son of David, have mercy on us. All the people say, Mat. 12.23. when he had cast out the blind and dumb Devil; Is not this the Son of David? The woman of Canaan, Mat. 15.22. O Lord thou Son of David. So other two blind men, Mat. 20.30. Have mercy on us O Lord, thou Son of David. And Chap. 21.9. The multitudes cry Hosanna to the Son of David: The disciples themselves could not deny that the Christ was the Son of David, Chap. 22.42. so Luk. 20.30, 31.  
Christ being the King of the Jews was such a noted thing, that when he was to die, it was mentioned either in scorn or earnest, or attested by God and Men, and Christ himself at every turn after he came before Pilate (the chief Priests and Elders having examined him about destroying the Temple, and his being the Son of God) but the main accusation against him, was his being a King, which he never denied: though they falsely added, he thereupon forbade to pay tribute unto Cesar: yet in that wherein the strength of the temptation lay, he fairly resolved Pilate, that his Kingdom was not from hence, or of this world (his Kingdom will be from God and not from men) but besides that, as  as Pilate mentioned him to be the King of the Jews, and asked him if he were so, he never denied it: Yea, when the Jews. did poison this dart so in pilate's sight and hearing, that either it must kill Christ or greatly hazard Pilate; after many clearing of Christ, and offers to release him, and propounding him or Barrabas a notorious offendor, that Christ might escape; which when he failed in, he would know what he should do with the King of the Jews? Yea, when he had scourged Christ, and suffered the Soldiers shamefully to abuse him as a King, in scorn putting on him a Scarlet Robe, a Crown of Thorns, a Reed for a Sceptre in his hand, bowing the knee in mockage, crying, Hail King of the Jews (and according to his wife's admonition from her dreams, and his own conviction to have freed Christ) and lets the Soldiers bring him before the Jews in that garb, saying, himself, Behold the man [as thinking (probably) all this would satisfy, since he was innocent, and knowing for envy they did accuse him (as Mar. 15.10.)  
Yet at last by that poisoned dart (I say) they would strike home; If thou let this man go, thou art not Caesar's friend; for whosoever makes himself a King speakethagainst Cesar: and yet after that he bade them Behold their King, and when they cried Crucify him, He urges, Shall I crucify your King? And when he was enforced still upon his Loyalty to Cesar, and to avoid tumult, having washed his hands as guiltless of Christ's blood, and the Jews taking it upon themselves and their children, he delivered him to be crucified. But after all, to witness to all the world, what Christ was, and what was the accusation that carried the cause, Mar. 15.26. against him;  
First, Pilate is overruled by God to write his Title in Greek, and Latin, and Hebrew, Luk. 23.36. [This is the King of the Jews] as if the successions of the Greek, Latin, and Heorew Churches, in order might read and acknowledge it till he took his Kingdom: And when the Jews envied this ●itle, and would have Pilate writ He said I am; God overrules again, and Pilate resolutely refuses, with [what I have written, I have written and observe Pilate was too much convinced, and nettled, and galld to mock in the mat●●er of that Title, as a the other persecuters than did, whom therein he did not (then) seek to please but resist, etc. And (happily that earnest enforcement of that truth (as our Saviour said to him before, Joh. 18.37.) when Pilate perceived that though he was not a worldly King, yet he would not deny himself to be a King: He thereupon urges him further in that respect; Art thou a King then? saith Pilate, he Answereth with such a double asseveration, and as if this was the main thing he had now to bear witness to, and a main cause of his coming into the world, saying, For this end was I born, and for this end came I into the world, to bear witness to the truth, which seems to be mainly the truth that he was a King, and that of Israel (us afterwards, the Priests, Scribes, and Elders, at the Cross, called him, Mat. 27.42.) and King of the Jews, as the Soldiers likewise then mocked, vers. 44.)  
And after that, above all (not to insist upon many other passages) take notice here of that wonderful Confessor, if not first Martyr of, and with Christ, the formerly infamous, but since famous good thief, that when the world sought to cast the greatest ignominy and contempt upon Christ, he most of all to their faces, set forth his honour, and even then by putting forth his right hand of a true faith upon the Cross, to lay hold upon his last and best booty, to steal unexpectedly the Kingdom of Heaven, condemns then both himself and his fellow-thief, and the wicked world which condemned and crucified our Saviour and King, in the lowest dejection of his present condition, acknowledging then Christ's Sovereignty and right to his Kingdom, and power to give it to others, yea, even to himself, when he was so vile and miserable in other respects, saying [Lord remember me when thou comest into thy Kingdom happily, he had been before a well principled Jew, but had for a time withheld the truth in unrighteousness, but now (by grace) such good education breaketh forth with light of truth and comfort in him, and he looks for no less than a Kingdom at the hands of a crucified Saviour and Sovereign; here was a glory above the wont brightness of the Sun, when the Sun himself for shame hide his face in darkness, from the then darkened and spiritually hardened world; Thus the Kingly glory of Christ was (even then) so held out by the Spirit of power to the saith of God's people, so that from the first humiliation of Christ at his birth, and even conception too, all along to the very hour of his death, his Kingly excellency was strongly attested by all sorts of Angels, and men, young and old, high and low, good and bad, Creator, and creatures, in Heaven and Earth, the star at his birth, the sun at his death, the Rocks, the Earth, the Vale of the Temple, the dead Saints that slept and risen again, and went into the holy City, Jews and Heathens, enemies and friends; what evidence in all respects could be more glorious in such an ebb of seeming dejection of the true Son of God, the true King of Israel, till by his glorious conquest over sin, death, and Hell, whereby it was impossible for him any longer to be held under, he wonderfully at his resurrection declared himself to be a most powerful King; and that all-conquering King that will set up his Kingdom in the world, when he will yet further make his enemies to feel his Kingly power, by making them his footstool, as his Father had promised, after the set time of his sitting at his ●ight hand, when that shall be fulfilled, Psa. 110. th' at he may triumph with his people in his glorious reign, according to the promises and covenant made unto the Forefathers, and recorded by the holy Prophets since the world began.  
And once more, after his resurrection, he once again to his Disciples implies no less, having finished almost the forty days in speaking to them of the things pertaining to the Kingdom of God, Acts 1.3. when they would know of him, whether at that time he would restore the Kingdom to Israel, though he repels their curiosity in respect of the time which God (then) kept in his own power, to make known, verse 7. that it was not for them to know the time then, yet he doth not at all gainsay the thing; but in the next verse he shows they should receive power by the Holy Ghost, which accordingly they did in that particular, as appeared in James, Peter, Judas, then in Paul, being converted, and last of all, he gave to St. John the Revelation of things to come to the end of the world, he sets down in the due place, in the series of times ensuing, when that his Kingdom should be set up, namely, under or af-the seventh Trumpet, and in that thousand years particularly specified, Rev. 20. when he would reign with his Saints on the earth, and when the new Jerusalem shall come down from God out of Heaven, Rev. 21.2.  
By all which it may appear, that in the whole body of the Book of God, the life-blood and spirits (as it were) of the Scriptures, concerning Christ, seem chiefly to run in this vein, to set forth the excellency of his kingly Office, and that even the eminent use of Prophecy in the first period, and the execution of Priesthood in the second, do in a great part make way for, and usher in the most eminent glory of his Kingly Office in the third Period, whereupon Christ's mediatorship will be perfected, full reconciliation made with God, and abundant entrance to the mystical body of Christ, together with himself their head, administered into eternal and perfect blessedness.  
Thus having offered unto the consideration of serious and truly Christian Spirits, all the forementioned evidences to confirm this glorious, excellent truth (wherein the main difficulty of the matter seemed to lie) as respecting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to show that most certainly the reign and Kingdom of Christ in the world eminently, is to come (as our Saviour hath made known to Saint John) in the thousand years, under or after the seventh Trumpet.  
We should here proceed to the other part, which concerns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things forepromised to be enjoyed by. God's people in the time of such his reign; And that both spiritually, viz. Abundance of grace, spiritual peace, joy, security, large communion with God, Christ and the holy Spirit; Together with much benefit and comfort, by the perfected Saints; perfected I say, in respect of their real happiness, and the security of it, Rev. 22.9. on such the second death shall have no power.  
And also temporally, viz. abundance of outward plenty, peace, security, comfort, in the enjoyment of the temporal blessings and good things of this life, more than ever any ages of the world, since the fall obtained, whereunto the Scriptures likewise give large Testimony. But because there have been in sundry Proofs already many things set forth to this purpose, concerning the things of Christ's Kingdom, and in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or forrunner hereof, already published (as in a short abridgement thereof) contained many great things of such nature, from evident Texts of holy Scripture; We shall not at present proceed any further therein, but as the Providence of God may further lead thereunto; But [de modo now we shall add nothing, fearing to be either too curious or peremptory therein; only at present resolving that either mystically, or personally (in case of a new dispensation,) that Kingdom of Christ will in its time appear, that we may not gainsay such as have obtained more light therein, nor seem to diminish from the glory of it, or any ways resist the truth.  
We should likewise (in the last place) add some improvement of this to all sorts of persons, which we shall only at present in two words (as it were) adjoin: First, to warn all opposers to take heed that either by denying or opposing Christ Kingdom in Doctrine, practice, or project, lest when Christ comes in his Kingdom they should be found resisters thereof, and fighters against it; or particularly comes in wrath against any such in the interim, by sending any swift messenger thereof unto them: remembering his sentence against those old rebels the Jews, Luk. 19.27. But those mine enemies, that would not that I should rule over them, bring hither, and slay them before me. For it is a desperate danger to be found fighters against Christ upon any account, or engagement in the world whatsoever; at any other time, but more especially at that time when he shall come in his glory, and will manifest his great power and wrath upon them.  
Secondly, To encourage all Christ's overcomers to be valiant and resolute in fight against and resisting of, all Satanical frauds, and Antichristian oppositions against Christ and his Kingdom, and to plead Christ's right for the strenghening of others to stand on Christ's part (but always according to Christ's warrant and direction) in the pleading of this his last clause in the last part of his New Testament-will left amongst us, in special mercy to poor unworthy sinners. And for their encouragement they may observe from his word, that it seems not to be long before he will make it good: Surely (saith he) I come quickly, Rev. 22.20. and this is according to the order of things therewith described, probable in its order to draw on very fast: For Antichrists ruin will make way for Christ's reign on earth, in that his eminent Kingdom, Office, and Authority; and to that end, let both sorts seriously consider, that excellent closure of the Prophecy of that Evangelical Prophet Esay Chap. the last, vers. 5. and so forward, which seems very apposite to that purpose, and seriously to be weighed upon sundry considerations, both respecting the latter time; of Anti-christ, and divers matters concerning Christ's Kingdom then to come: And so we conclude with the Churches earnest request unto Christ for the hastening of his coming. Even so come Lord Jesus, come quickly, Amen.   

Arguments for Christ's Kingdom upon earth from the Lords Prayer. First from the three first Petitions.  
Arg. 1 What Christ set down as the chief rule, and direction of the prayer, and faith of his people, shall surely be accomplished.  
But that God's Name should be Hallowed, his Kingdom come, his will be done on Earth as in Heaven, is by him given as the chief rule of their prayer, and ground of their faith.  
Therefore, These things shall most surely have their accomplishment on Earth as in Heaven.  
That is, intra spheram activitatis, & quoad statum: which in this respect is like to be remarkable; though corruption then be in the Saints, yet will be then strongly and powerfully resisted; the more grace, the more glory to God then, and after to themselves.  
Arg. 2 At what time these are most-eminently promised and foretold to be in the world, in that they shall be fulfilled and performed.  
But in Christ's reign on earth, they are most eminently promised and foretold, that they shall be, Rev. 11. Rev. 20. Therefore, In that time they shall be fulfilled and performed.  

Argument from the fourth Petition.  
God's people may then pray most comfortably and confidently for daily bread, when they find all such grace most enlarged on his Church, unto which the entail of all needful temporal blessings is chiefly made; [yea, and upon that account are in great abundance promised.]  
But such entail of needful supply of temporals, [or daily bread] upon the abundance of spiritual grace in the time of Christ's said reign, upon that account is more strongly then made unto them; yea, and abundance of temporal prosperity, unto the abundant measure of grace, which then will be given.  
Therefore, God's people will most comfortably and confidently then pray for it.   

Argument from the fifth Petition, Forgive us our debts as we forgive our debtors.  
When God's people are most ascertained, that they shall attain the end of this Petition; they will most comfortably and confidently pray according to the tenor of it.  
But in the time of Christ's reign on earth they shall be most ascertained that they shall attain the end of this Petition.  
Therefore, They shall then most comfortably and confidently pray according to the tenor of it.  
Now this Petition hath a double respect. First, to the obtaining of the assurance of their own pardon. Secondly, to engage them to pardon others; and both these ends will then be most promoted. First, their eminent measure of faith and love, zeal and sincerity, etc. will upon their prayer of truth, assure them of their own pardon. And secondly, the exercise of divers of their graces, besides obedience to God's command, which requires them to do so, will engage them likewise to forgive others.   

Argument from the sixth Petition, Lord lead us not into temptation, but deliver us from evil.  
God's faithful people may then best pray for their deliverance from the evil one, and from the evil of his temptations, when they know most assuredly by the world, that they are for along time removed from them.  
But in the said Thousand years they shall most evidently know from the word, that the evil one, and the evil of his temptations, are so removed from them.  
Therefore, They shall then best pray for such their deliverance, both from the evil one, and the evil of his temptations.  
[Yea●, their prayer in truth or sincerity will be then both a means of their deliverance and of the assurance thereof, as being God's ordinance for his Church to that end.]   

Argument from the enforcement, For thine is the Kingdom, and the power, and the glory, etc.  
The consideration of these enforcements will then be most vigorous and strong unto the Saints, when they are assured from the word, that there is such a time, wherein God will most evidently and fully manifest them unto good and bad on earth, at the time of his next coming.  
But he will most evidently and fully manifest them unto good and bad upon earth, [according to the word.] Therefore, The consideration thereof gives the greatest enforcement, and vigour then unto the prayers of the Saints, or in reference to that time.    

Arguments from four Articles of the Creed. First, From thence shall he come to judge the quick and the dead. Secondly, I believe the holy Catholic Church. Thirdly, I believe the Communion of Saints. Fourthly, The Resurrection of the body of the righteous.  

Argument from the Article, From thence shall he come to judge the quick and the dead.  
Arg. 1 THose that rightly believe that Christ will come from the right hand of the Father, to judge both the quick and the dead, they must believe he will do it in same time the Scripture teacheth it.  
But the Scripture teacheth that he will do this after the seventh Trumpet, at the beginning of the thousand years, Rev. 11. Rev. 19 Rev. 20.  
Therefore, They that believe it rightly, must believe he will then do it.  
Arg. 2 They that rightly believe Christ will come from the right-hand of the Father, to judge the quick and the dead, they must believe he will do it in the same order that the Scripture hath set it down.  
But the Scripture hath set down Christ appearance, or first coming of Christ to judgement, at the beginning of the said thousand years.  
Therefore, They that deny his first coming then to judgement, deny it in that order the Scripture hath set it down in.  
Besides, the manner of his proceeding is different at the first and second coming of Christ to judgement: At the first, he will begin with the Temporal destruction of his enemies; First, with fine and sword, so taking away those Tares by Bundles, and then cast them into Hell; and then the Angels shall gather the Wheat into his Barn. 
Matth 13.  But at his last coming, he will first gather the good; the dead in Christ shall rise first, and the raised before, and the quick living upon earth, at the voice of an Archangel, and the trump of God, shall be all changed in a moment, in the twinkling of an eye, and be caught up to meet Christ in the Air, and so being freed from the destruction of the wicked, they shall be ever with the Lord, 
1 Cor. 15.2 Pet. 3.10  when the Heavens shall pass away as a seroll, and the Elements melt with fervent heat, and the earth with the works thereon shall be burnt up, as the Scriptures witness after the thousand years is past.   

Argument from the belief of the Holy Catholic Church.  
Such as rightly believe that they are essential properties of the Church of Christ to be holy and Catholic, aught to believe it to be such in reference to those times chief wherein God's word declares it shall be chief such.  
But in the said thousand years, his word declares it shall be chiefly such.  
Therefore, They that rightly believe those properties, must then according to God's Word chiefly believe it to besuch.  
The Pseud-Holy, and Pseud-Catholique Harlot of Rome, hath long falsely assumed those properties to herself, all that time the Scripture hath foretold the world should wonder after the beast, Rev. 13. The seducer knowing that they belong to the true Church, hath so ascribed them to the false Church, that the true holy Catholic Church might not be expected; But that hereafter in the said thousand years, the Church of Christ will be holy above all former times, the Scriptures abundantly show, as before is set down, and much more follows. And secondly, that it shall then be most Catholic, from East to West, from Sea to Sea, from one end of the world to the other, there are also plentiful Testimonies which never yet were fulfilled.   

Argument from the belief of the Communion of Saints.  
They that believe the Communion of Saints aright, must believe it in that manner, and in that time the Scripture sets it forth on earth.  
But the Scripture sets it forth most eminently in the said thousand years to come.  
Therefore, according to Scripture they must believe it will then be most eminent upon earth.  
They will then be of one heart, and one way, the Lord one, and his name one; Ephraim shall not envy Judah, nor Judah vex Ephraim.   

Argument from the Resurrection of the body.  
Such as rightly believe the resurrection of the bodies of the just, must believe it in the same time and order the Scripture of true had set it down.  
But the Scripture of true sets down the beginning of the resurrection of the just, to be at the beginning of the thousand years of Christ's reign on earth; first, the Martyrs and eminent Saints, and then every one in his own order.  
Therefore, they that rightly believe the resurrection of the Saints bodies, must so then believe it.   

Argument from the Article of the Nicene Creed; He shall come again with glory to judge both the quick and the dead, whose Kingdom shall have none end.  
THose that acknowledge a Kingdom of Christ, as Mediator after his first glorious appearance, or coming to judge the quick and the dead, plainly acknowledge his Kingdom of the thousand years.  
But the composers of the Nicene Creed, plainly acknowledge such a Kingdom of Christ, after his first glorious appearance or coming to judge the quick and the dead.  
Therefore, The composers of the Nicene Creed plainly acknowledge Christ's Kingdom in the thousand years.  
This is proved from the quotation of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Title Page, grounded upon the Prophecy of Daniel, and after the thousand years, Christ as Mediator will have no kingdom, it being at the end of the world, to be given up to God the Father, etc.   

Arguments from the Article of the Nicone Creed, I believe in the Holy Ghost, the Lord and Giver of life, who proceedeth from the Father and the Son, who with the Father and the Son is to be worshipped, and glorified, who spoke by the Prophets.  
At what times the Scriptures foretell that the Holy Ghost, who spoke by all the holy Prophets, will most enlighten his Saints and Servants in the right understanding of them, and will most be manifest to be the Lord and Giver of spiritual life, and consequently to be most evidently to be worshipped and glorified, with the Father and the Son; all Gods faithful people are bound specially to believe in him, in reference to the fulfilling of all such Prophecies concerning those times.  
But the Holy Ghost in the Scriptures hath expressly and particularly foretold, that such things shall be eminently fulfilled in the time of Christ's said Kingdom upon earth, when he will most evidently appear to be the Lord and Giver of spiritual life, and consequently most eminently to be worshipped and glorified with the Father and the Son.  
Therefore, All Gods faithful people ought specially to believe in the Holy Ghost, in reference unto such eminent fulfilling of such spiritual promises concerning those times.  
He first spoke by the Prophets more rarely till Christ was come in the flesh, namely, only to those few special messengers from time to time whom he immediately inspired: He was given more plentifully unto his Saints and Servants after Christ was glorified; for so saith the Apostle Joh. 7.39. But after our Saviour commanded his Disciples to tarry at Jerusalem, until they were endued with power from on high; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Phrase is Emphatical; the same with Rom. 13.14. Put on the Lord Jesus Christ; and they were so soon after endued with the holy Ghost, Act. 2. which in verse 33. St. Peter calls the receiving of the promise of the Holy Ghost; hence the Apostles had a spirit of power, 2 Tim. 1.7. and so had all the company of the beleivers that prayed with Peter and John, Act. 4.31. when the place was shaken, and they were filled with the Holy Ghost; So was Steven, Act. 6. and many others, not only Jews, but Gentiles, which then seemed strange to the Christian Jews, Act. 10.45, 47. but this held not long, but for the first settling and ratifying the Gospel of Christ in such extraordinary manner, which is by judicious men conceived to be as a praeludium of the great fulfilling of the prophecies, fully to be accomplished in the thousand years to the end, which were applied likewise for that time, by the Apostle, Act. 2. out of Joel 2. and Esa. 44.3. unto which great fulfilling, seems the applying, Psa. 8. in Act. 4.24. and Act. 2.25. in that prayer when the place was shaken, vers. 31. to the end; both which places have reference mainly unto those times, as Heb. 2. and the context of Psal. 2. doth evidently make manifest; then all God's Saints will more evidently (with open face) behold the glory of the Lord, and be changed into the same Image by the Lord the Spirit; that Spirit of power that was in those first times sent down upon the Apostles, and others extraordinarily: And if Christ shed forth his Spirit so wonderfully at that time, when he went to receive his Kingdom, how will he pour it out upon all his Saints, when he shall come gloriously to rule and reign in his Kingdom, in a different and more eminent way then ever before manifest unto the world? which will be executed every way irresistibly, and prevalently towards enemies, and his people of all sorts by his spirit of Power and Domination, as Tremel. upon 2 Cor. 3.18. who will then likewise be more fully and evidently manifest to be our God, with the Father and the Son, proceeding from the Father and the Son, who with the Father and the Son is to be worshipped and glorified, as the Ni●ene Creed excellently: For the glory of the whole Trinity will wonderfully shine out in that Kingdom of Christ upon earth, when the Tabernacle of God is with men, 
So Rev. 11.19.  and the pure river of the water of Life shall run through the New Jerusalem come down from heaven, which is the place our Saviour tells his Disciples, Joh. 14.13. that he went to prepare for them, when he would receive them to himself, that they might be where he is (as divers Scriptures evidence) where he enjoins them, that as they believe in God they should also believe in him; and presently after in the same Chapter doth twice promise to them the Holy Ghost. First, to be a Comforter to them. Secondly, to lead them into all truth Vers. 16. and afterwards again, Vers. 26. and so God the Father, Son, and Holy Ghost, will be then made evidently manifest unto the Saints, when they shall possess that place which Christ there promised to prepare for his Disciples, etc. even to all the faithful in their degree, for they shall all then know him from the least unto the greatest, Jer. 31.34. Heb. 8.11.  
As for Testimony of Primitive Churches and Doctors, take the evidence of the Nicene Council, and therewith the Nicene Creed; of whose Kingdom there shall be no end, set down in the Title page; with sundry quotations of Ancients and Fathers, briefly set down in the Appendix following, concerning which particular it is not needful here to be large, because it is so plentifully, learnedly, and judiciously already performed by Dr. Nathaniel Homes, in the first part of the Dawning of the daystar, and in divers other parts of that Book, whither the Judicious Reader may be referred in this point for abundant satisfaction therein, whereby this Doctrine of Christ's reign is abundantly vindicated from novelty, and manifested to be purely primitive.    

THE APPENDIX.  
Wherein is briefly considered what Rev. 20. Chap. sets down concerning the thousand years, but more especially voncerning the first resurrection, verse 4, 5.6. compared with the other parallel Text, having reference to the same time, Rev. 11.15, 16, 17, 18. Setting forth divers reasons for such resurrection of the Saints bodies, then spoken of in the said Texts, with sundry other Scriptures and instances both in the old and new Testament, pertinent to that purpose; And that the Doctrine of the resurrection, which was all along in Scripture taught gradually before, is most fully cleared by the two last Apostles, St. Paul in his Epistles, and St. John in the book of the Revelation.  
NOw because that Matutina resurrectio, which Mr. Mede speaks of, called the first resurrection, Rev. 20.4, 5. By way of Antithesis to the last more general resurrection, of the good and bad before not raised, is of great concernment to the then living godly, and Saints departed before; let us consider what the Scriptures set before us concerning the same; And because Christ hath more fully revealed to his Church, Rev. 20. the pleasure of his father therein, more than formerly was made known in the word (for the Doctrine of the resurrection in divers things in the Old and New Testament, was revealed by degrees, and St. Paul shows some mysteries of it, and our Saviour there more.) Let us therefore in the first place consider the context of what is there said thereof, Rev. 20. and then come to the verses wherein it is contained.  
Vers. 1, 2. The Angel Christ, lays hold on Satan, and binds him a thousand years; which thousand years, by the most learned on all hands, is agreed to be literally taken, for many reasons; Vide Parae. on Rev. 20.2. besides the emphatical expressions after several times the mention of a thousand years; the Spirit of God sets them out with an Article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three times, vers. 3, 5, 7. as if he should say, these thousand years'  indefinitely, are now so often spoken of demonstratively, punctually setting down what was done before, what in and after them, in all which the word clears the literal sense.  
Verse 3. He shuts him up in the bottomless pit, and seals, or secures him there during that time, but shows he must after the thousand years be loosed for a little season. And the fulfilling of that his losing is set down (as this matutina, or first resurrection is deciphered, vers. 4, 5, 6.)  
For Vers. 7. Shows when Satan is accordingly loosed out of Prison.  
Vers. 8. Shows how he prevails to gather his hosts of Gog and Magog, in great numbers, in all the four quarters of the earth.  
Vers. 9 Sets down their design to compass the camp of the Saints, and their disappointment, by fire from heaven, that devours them.  
Vers. 10. Shows the judgement of Satan, in the lake of fire and brimstone, where the beast and false Prophet were cast before the thousand years.  
Vers. 11. And so forward to the end, is described the ensuing last judgement, where the judge is set down in this 11. verse, and his Throne he sat on; Vers. 12. the persons judged, all sorts, small and great, the ways of their trial, by opening the books, and according to their works.  
Verse 13. How they came to the judgement, The Sea, and Death, and the Grave gave up all the dead.  
Vers. 14, 15. Shows who were cast into the lake of fire at the last, namely, Death the last enemy, 1 Cor. 15. and Hell, or the grave, with all whose names were not written in the Book of life.  
Now concerning this first resurrection, it is largely described in many particulars, Verse 4. In the first place are thrones; and they that sat on them, and judgement was given unto them; which seems to be such eminent holy persons, as the Apostles or great Prophets, assessors with Christ then, that as our Saviour promised should sit and judge on thrones at his Kingdom, Luke 22.29, 30. Secondly; All other faithful Saints that lived and reigned with Christ the thousand years.  
Vers. 5. declares the different conditions of all others, there called the rest of the dead, that had not part in that first resurrection.  
Vers. 6. Contains the condition, quality, and privileges of all the then raised Saints; First, they are blessed; Secondly, they are holy, and therefore blessed; Thirdly, They are thereupon secured; the second death shall have no power on them; they are most safe from the judgement of the wicked that will come. Fourthly, the excellency of their promotion; First, to be Priests of God and Christ, to offer praise, etc. continually. Secondly, Kings to reign with him the thousand years.  
And this the Parallel Text, Rev. 11.15. and so forward, at the sounding of the seventh Trumpet, doth likewise confirm, where, verse 15. is set down the beginning of Christ's reign upon earth, and the continuance for ever, while the earth continues. Secondly, the praise of the Church thereupon, namely, the twenty four elders, now without mention of the four beasts, (as formerly) vers. 16.  
Vers. 17. There is the object of their praise, Lord God Almighty, which is, and was, and is to come, and then reigned. Secondly, The ground of that their praising him for taking his great power and reigning.  
Verse 18. The occasion, opportunity, and advantage, that Christ took then to take his great power, and to reign. First, of evil unto the evil; the Nations were provoked to anger and rage by the Devil, against the Saints (as also he will do to compass the Camp of the Saints, when Satan is loosed, Chap. 20.9.) and here God's wrath came upon them, in devouring fire, and destroyed them that destroyed the earth in the end of the 18. verse. Secondly, in the middle part of the same verse, we have the advantage or opportunity Christ takes of good to the good. First, of the dead before that; They should then be raised; and they are of two degrees; First, God's eminent servants the Prophets, that should have suitable reward to their great service or sufferings, or both; And Secondly, less eminent Saints. Again, good to the good, then alive on earth, such as fear God's name, small and great; for the blessed and holy dead raised then will be above sear; there perfect love (as Saint John speaks) hath cast out fear.  
Lastly, Vers. 19 There is described the spiritual glory of the grace of God, discovered in Christ above what was before, so as peculiar to Jerusalem that comes down from heaven. The temple of God was opened in heaven, and there was seen in his temple the Ark of his Testament; and on the other hand, is set forth the terror of God's wrath, manifest then against ungodly men, to be horribly destroyed from the earth, as is set down at this time, 
So Psal. 50 1, 2, 3, 4, 5, etc.  Dan. 12.1. which likewise refers both to the good and the wicked.  
Now for the condition or state of the raised Saints, it is probable to be like, or suitable to what was in Christ before he ascended to his Father, that appeared and disappeared as he saw good for his Disciples, and sometime eat and drank with them, as both the Gospel manifests, 
Vide Mat. 26.29. compared with Luk. 22.18, 19 one verse speak of the Passover, the other of the Lords Supper.  and the Apostle Peter saith expressly, Act. 10.41. But not so glorious as will be after in the highest heavens, which the Saints on earth could not abide, as being too great for mortal eyes, etc. And in that state our Saviour is recorded to have spoken to them in the 40. days after he arose from the dead, concerning this Kingdom of God we speak of, as is likely Acts 1.3. which might occasion the Disciples ask Vers. 6. whether at this time he would restore the Kingdom to Israel: And he also might then promise to them the New Heavens, and the New Earth, as 2 Pet. 3.13.  
And whereas some make great stir against the manifest drift and scope of Rev. 20.4. because the souls are said to live; besides that in Scripture, Idem, souls are taken for persons frequently, Gen. 40.20. Psal. 16.10. Luk. 12.19 etc. How fitly may that be resolved by considering them vissionally, in the state they were represented to Saint John then, and were to be in, when they were to have their bodies quickened, which is plainly the drift of that Revelation in that texts! for it had been no Revelation to have said their souls only lived, nor that their souls thence should reign, unless in a state suitable to Christ with bodies, and to be with them on earth. And the like Decypherings of the deceased Saints were then also, Rev. 7.13, 14. where they are said to be arrayed in white robes, etc. Namely, as they shall be when they shall be raised and reign with Christ on earth; and so Chap. 6.11. White r●bes were given to every one of them, which is spoken of the same souls, but then represented unto him in vision, in what manner those souls will appear, when their bodies shall be raised at Christ's Kingdom.  
And this is further evident from the Antichesis of them that lived not again then; namely, in respect of their bodies, so that these must then live again in respect of their bodies. Thirdly, They must live again in that respect they were before dead, that is, of their bodies, for their souls always lived; only their bodies were dead; therefore those, and only those, than lived again. Fourthly, They must then so live, as will be most suitable to Christ's state of reigning on earth, as being their head, who is therefore the first fruits of the resurrection; he eminently shown his power and pleasure in this at his very death, as a praeludium what he would do when he came to reign more generally for the Saints, Mat. 27. when many dead Saints arose and went into the holy City; when Christ for a time after his resurrection was in such a middle condition in regard of his body; and who would have thought of such a thing to be done then, if the Scripture had not so clearly recorded it. So that as Paul said before King Agrippa, Act. 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? So why that then he will so raise them, when his word fully testifies it sormerly more and more clearly, and at last most clearly; therefore (saith he) when the Son of Man shall come (namely, at that coming we speak of) shall he find faith on the earth. This was prophesied by Zach. chap. 14.5. typified in the Israelites, as buried in the Red-sea, Exod. 15. alluded to in this particular case, Rev. 15.3. besides the places spoken of above.  
Again, on the other side, that those souls living (or as is said of the other sort v. 6.) living again, is not to be understood Spiritually, lay together all the ensuing considerations. First, It is not agreeable to the Prophecy, for they always so lived since the departing out of this life. Secondly, To understand it spiritually was no new Revelation, for that was a plain known truth, ever believed and acknowledged in the Church of God. Thirdly, The (living) there is not of the souls spiritually, because this is of a (living) peculiar to that time, not to be before nor after, but at the last more general resurrection. Fourthly, Because they can only in a particular manner to that time only live, in such sense as they could before be said to be dead; not spiritually but only bodily. Fifthly, They cannot spiritually be said to reign with Christ that thousand years, in such a spiritual manner as the Text imports; because, spiritually they did so before. Sixthly, They are not suitable to the outward glory of Christ's Kingdom in the world then, if they have not their bodies. Seventhly, Many peculiar promises to the Fathers and Prophets, etc. imply it must be bodily, and not spiritual only. Eightly, (as we before hinted) the spiritual reign without the bodily will not be suitable to the state, nature, and end of Christ's Kingdom; for then according to his prayer, Job. 17.24. Father, I will that they be with me where I am, that they may behold my glory; not only spiritually but bodily, wherein that vision will much consist. Again, add, as he is the first fruits of the resurrection, in regard of body, not soul, so they in respect of their bodies will be a great part of the harvest hallowed by that first fruits.  
Again, consider the Doctrine of the resurrection, as we hinted before, hath been set forth by degrees; it was but rarely and darkly taught in the Old Testament; hence our Saviour to confute the Sadduces out of Moses (who would be his Disciples in presence) by an inference, repels their error, not by plain words: God is the God of the living, not of the dead; but he is the God of Abraham, Isaac, and Jacob; therefore they live; and little we find but Jobs profession of his own faith, and the promise to Daniel, and Esays mystical prophecy Chap. 26. and some few miraculously raised by the Divine power of Christ, as types of that to come, which the most of them (if not all) seem to have reference unto this very time of Christ's beginning to reign (as we shall endeavour by and by to make evident) and for Saint Paul in the New Testament, he sets forth many things concerning the resurrection, after he had 1 Cor. 15. in the beginning of the Chapter strongly proved it against that Sadducaical opinion; especially, by the resemblances betwixt the first Adane and the second, and by the dying and quickening of grain, which was our Saviour's own resemblance for his own death, Except a Corn of Wheat he cast into the earth, etc. So when the Apostle in the said Chapter goes on to speak of the Doctrine thereof, he sets forth many particulars of it; the ground or cause, Christ the first fruits; the order first, 
Vers. 23, 24, 25, 26.  those that are Christ's at his coming, namely, this coming when only the Saints will be raised; then shows what will be before the end; namely, all rule, all authority of the evil world, must be subdued by Christ; and even the last enemy to be subdued will be death; and then shows a mystery afterward about that point; yea, many mysteries, as follow largely Vers. 51, 52, 53, 54. having in the middle of the Chapter shown those sund●y particulars of it. First, For the order, Christ should rise as the first fruits and cause of the Saints holy resurrection, ver. 23. Secondly, The time, when the Saints in a special manner alone should be so raised by him; namely, at this his coming, ver. 23. Thirdly, He gives an intimation how long he must reign after that coming, till all enemies be put under his feet. Fourthly, He sets down the last enemy to be subdued, that is, death, which came by the first Adam, and at last shall be destroyed by the second Adam. Fifthly, In vers. 27. is employed his invincible prevalency, when all enemies are destroyed; and vers. 28. how as Man or Mediator Christ will be subject to the Father to this purpose, Psal. 110. gives a clear evidence, which is concerning the reign of Christ on earth; after which Paul shows as Mediator he delivers up the Kingdom to God the Father, vers 24. When death and hell shall be cast into the lake of fire, as was said, Rev. 20.14. read what will then be at the last most general resurrection hinted before, vers. 51, 52, 53, 54. Consider the many particulars there taught in this point not known usually before, and so in like manner in the 20. Chapter of the Revelation, Christ reveals to Saint John more fully and clearly what Saint Paul had taught before obscurely and darkly, till hereby explained; namely, that under the seventh Trumpet, when Christ shall come to reign on earth, and show himself there gloriously in his Kingly Office, there shall be such a first resurrection of Martyrs, Apostles, Prophets, and such holy persons of all sorts, as was observed before; and this Gods faithful people ought to know and believe, to their great comfort and rejoicing, as well as any thing concerning the Doctrine of the resurrection so gradually made known to the Church before, as Christ was pleased any way before to dispense the knowledge thereof to the glory of him who shall so raise them to raing with him here, where they have served him in faithfulness, or suffered for him, or with him.  
And now we shall by God's gracious assistance proceed to consider other Scriptures, that seem to confirm this which we have delivered from Christ, Rev. 20.4. And this doubtless was revealed to the holy Fathers and Prophets in the Old Testament, concerning the raising of the deceased Saints at Christ's Kingdom on earth, as really, though not so clearly, as it is now to us in the New Testament, as being the chief glory of that his Kingdom, wherein they were to have their part; therefore, God is the God of Abraham, Isaac, and Jacob, and that should be his memorial for ever; to whom, and their posterities with them, the land of Canaan was promised and shadowed out, to be accomplished at this time fully, wherein all the great promises to that purpose are to have their compeat accomplishment, vid. Deut. 30, to vers. 11. Deut. 4.20, 21. Eze. 37.25. This Jobs expectation had particularly respect unto, When the Judge should stand on the earth at the last day (as the original carries it) and Daniel was to stand in the lot at this time (as before we shown) and which seems to be our Saviour's drift in the Text, Rev. 20. and for this end the great promises of circumcising the heart of the seed of those holy Fathers tend to this, Deut 30.6. when they had been driven to the utmost parts of heaven, and brought into the lands which their Fathers possessed, that they might possess it, vers. 4.5.6. in their sight. So that Evangeligal Prophet Esay Chap. 26. professeth of himself, and the faithful with him, in that his excellent Song to this purpose, vers. 19 where having spoken in order of the condition of God's people in the time now past, unto the time of the resurrection of God's people at this very period (as may appear from the Context) for having spoken of their condition in the captivity of Babylon, ver. 13. When other Lords besides the Lord Jehovah had had Deminion over them, and yet they would by him only make mention of his name. Concerning those Lords (he saith) They are dead, they shall not live; they are deceased, they shall not rise; therefore, he had visited, and destroyed them, and made all their memory to perish, vers. 14. though they themselves were removed, that were his Nation, into all the ends of the earth, and though a long time after they had prayed, and been like a woman with child in pangs and hopes, yet had brought forth nothing but wind, since for long time there was no deliverance wrought in the earth, neither did the inhabitants thereof fall, v. 16, 17, 18. yet that both would come to pass he professeth his saith, saying of God's people and of himself: Thy dead men shall live together, with my dead body shall they arise; awake and sing ye that dwell in the dust [as Ephes. 5.14. Awake thou that sleepest, and rise from the dead, and Christ shall give thee life, as also Esay 60.1.] and then it followeth, for thy dew is as the dew of herbs, and the earth shall cast out the dead; where he fully shows his faith concerning this first resurrection, where he shows the Jews should be a herbs after winter is past, quickened by the reviving dew of the spring-time; whereas the Lords spoken of vers. 13. were such as are mentioned not then to rise, Rev. 20, 5. the inhabitants that had not fallen till that time those Rev. 19.11. to the end, but the Jews Church and himself, as at the first resurrection, when those said inhabitants of the earth, among the rest of the dead that lived not, should have no part in that first resurrection, when unto himself and Gods people, both a temporal and spiritual resurrection will be both of body and soul, and outward condition at that time; hence the Israelites and Jews, as two sticks joined into one, though like dead bones before scattered, yet than God shows they should be raised with flesh and skin; and be and stand up as a great army, Ezek. 37. [and hereunto may be referred the mystical resurrection of the two sackcloth witnesses as typical thereof.] And this the Apostle Paul seems to declare by the Allegory of the two Testaments, Gal. 4.26. resembled by Hagar, which was Mount Sinai in Arabia, that gendered to bondage; and Sarah the Jerusalem that is above, that is the Mother of all the faithful; that Mother City prepared for them, Heb. 11.16. that will then come down from God, being the City of the living God, Heb. 12.12. with all her children, The children of the resurrection, as our Saviour styles the faithful, Luk. 20.36. shall possess, unto which purpose he applies God's being the God of Abraham, Isaac, and Jacob, in vers. 37. next following; yea, moreover our Saviour describs the faithful, v. 35. by being counted worthy to receive that world, and the resurrection from the dead; observe the expressions; so the Apostle to the Hebrews speaks of a world to come, Heb. 2.5. which is applied hither with Psal. 8. as appears from the context. And Act. 2.29, 30. the Apostle applies the promise to the Patriarch David, Psal. 130.11. of his Seeds sitting upon his throne to Christ's resurrection, who is the resurrection, and life to all that are his, which then will be fulfilled; and 2 Sam. 7.16. his seed is said to be established before him. And as for such as were wonderfully raised from the dead in the Old and New Testament, being all raised by the power of Christ, and by the virtue of his resurrection, in its time to be accomplished, were to strengthen the faith of God's people in all times, following that Christ in his due time which now is revealed, would raise up from the dead all his believing Saints and faithful servants. Yea, that eminent manifestation of Christ's kingly glory, before his three disciples at his transfiguration, having Moses and Elias then so talking with him of his decease, which he was shortly after to accomplish at Jerusalem, seems remarkably to set before us that we now speak of, namely, that when he will appear in the world to be the great King of his people on earth the said thousand years, that then such as Moses and Elias shall appear with him, and be greatly honoured by him, etc.  
It is an observation of godly and learned men upon the promises made in the Epistles to the seven Asian Churches, that some of them signify the state of the Church in the Primitive times, as it were adumbrated and resembled in the two first Epistles; in the five last the times of Antichrists date of 42. months; but all the promises in those seven Epistles relate to the New Jerusalem. As first, as our Saviour told his Disciples that followed him, that in the regeneration, they should sit on Thrones, judging the 12. Tribes of Israel, answerable to that promise, Rev. 3.21. where Christ saith, He will grant to him that overcometh to sit with him on his Throne, even as he also overcame and was set down with his father in his Throne; and that will be fulfilled, Rev. 20.4. And whereas it is said, Rev. 1.6. Christ hath made them Kings and Priests unto God and his Father, who is himself there stilled the Prince of the Kings of the Earth: So in Christ's kingdom upon earth that will be fulfilled, Rev. 20.6. where it is said, The Saints shall be Priests of God, and of Christ, and shall reign with him a thousand years. So that promise Chap. 2.7. where promise is made, To him that overcometh to eat of the Tree of Life, in the midst of the Paradise of God, by allusion to the tree in Paradise, whereby eternal life should have been confirmed to Adam, if he had stood, that is applied to such as shall have their part in the New Jerusalem, Chap. 22.14. who shall have right to the tree of life: so Chap. 3.4, 5. promise is made to walk with Christ in white, and white raiment. So such as shall come into the New Jerusalem, Rev. 7.9, 13. and Chap. 19.8. Christ's armies that followed him, were cloathod in fine linen, white and clean. So Chap. 3.12. promise is made to be a pillar in the house of God, and go no more out, etc. and to have the name of God written on them, etc. Answerably again, Chap. 22.3, 4. His servants shall serve him, and they shall see his face, and his name shall be in their foreheads. Again, Chap. 2.11. They shall not be hurt of the second death. Answerable to that Chap. 20.6. On such the second death shall have no power. So it is promised to such, Their name shall not be blotted out of the Book of Life, but be confessed before the Father, and before his Angels, Rev. 3.5. So Chap. 21.27. They enter the New Jerusalem whose names are written in the Book of life. All which, and divers other promises, the Saints, to whom all along from Saint John's time, these promises have been made, they cannot have fulfilled to them in the New Jerusalem upon earth in Christ reign, if they be not raised then from the dead. And that promise Of raising such up at the last day, Joh. 6. To such as his Father hath given him, vers. 39 To such as see the Son, and believe on him, vers. 40. To such as the Father draweth to come to him, vers. 44. To such as eat his flesh, and drink his blood, v. 54. four times repeated in that latter part of that Chap. is manifest to be under stood of that first matutina resurrectio, called the last day in respect of the world, at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the finishing together of that age, while evil men are mixed with good, like tares in the field; when as our Saviour speaks, Rev. 10. the world time shall be no more, when he will raise all his people that then sleep in the grave, to reign on earth with him, till the great multitude of their fellow-members be come in.  
This Doctrine many of the ancient Fathers acknowledged in the first Primative times, as Justine Martyr reckoned by Master Mede in his Dialogue with Trypho the Jew, Irenaeus in his 5. Book and 5. last Chap. Nepos B. of Egypt, Tertullian in his 3. book against Martion, Lactanti. in his 7. book of Instit. chap. 23. etc. even Augustine sometime held it, though by the subtlety of Satan, forging lies to asperse the Millenary opinion, and stirring men up to foist in offensive errors in those times, both Saint Augustine and others laid it down after him, etc. But Christ in these latter times hath again discovered it, after so many hundred years of its lying hid for the most part in the Church, to be a doctrine really to be embraced by his faithful people, who shall have the good of it, and wherein he will appear wonderful, in and toward his Saints in the said Kingdom.  
Again, it is observable in Heb. 3, and 4. Chapters, after he had spoken of that rest of the people of Israel's entering into the Land of Canaan, and of God's rest from the work of Creation, and Christ's resting from the work of Redemption, he speaks of an other rest from David's words; To day, after so long a time, it is said to day, if ye will hear his voice, harden not your hearts, etc. and then concludes, there remains a rest or Sabbatisme for the people of God, which they should have in this world, and that seems to be in the New Jerusalem, both Jews and Gentiles then living, or raised from the dead, etc.  
And for that Text, Dan. 12.2. Many that sleep in the dust of the earth shall awake, here take notice, it is said (many) not all shall awake, some to everlasting life, and some to shame and everlasting contempt; may be answered one of these three ways, either as an abridgement of both resurrections, the matutina and vespertina, as he sometimes speaks in brief of things far distant, as Vers. 4. and Vers. 7. one of the Primitive times, the other of the end of Antichrists time; or else of the resurrection after Christ's reign on earth only, at the last judgement, which will then be general, both of quick and dead, good and bad. But thirdly I conceive, the best answer is according to the fittest analogy of the two Prophet's Ezekiels and daniel's Prophecies, and reality of the matter of which they both speak, that it is to be understood of both the civil and spiritual resurrection of the twelve tribes, that in appearance had long lain like dead bones, Eze. 37. but according to both Prophecies, should then be as raised from the dead; of which at first there will be some of two sorts (as we formerly noted) some continuing to shine gloriously by their perseverance; others falling to shame and contempt, by therievolting, about that time of the matutina resurrectio.  
Now for improvement, only these two hints.  
First, How should the consideration of this Doctrine comfort Christ's faithful Saints and Servants against all worldly discouragements, which they may for his cause hereafter meet with in any kind? for even in respect of this recompense here set before them, which they shall enjoy in this world the said thousand years; all their sufferings will not be to be compared to that glory, which will then be revealed and enjoyed, over and above that which will after be added and perpetuated unto them to all eternity.  
Secondly, How should it quicken and incite them diligently to endeavour to live to him here, with whom they have so abundant evidence, that they shall live and reign hereafter?  
Yea, and not only to incite them to die with him too, but likewise for him (if he require it) as is storied of Christians in the Primitive times, who from their strength of faith, as respecting this Doctrine, were desirous of Martyrdom; that as the Apostle Paul speaks, Phil. 2.10. they might obtain a better resurrection, even to have their part in this resurrection of the just, whereby will be further most certainly secured to them, That on them the se●ond death shall have no power, Rev. 20.6. but being perfectly holy, they thenceforth perfectly happy will doubtless certainly know, that upon their rapture to meet Christ, they shall be perfected in glory for evermore in heaven.   

THE Penmans Humble Cordial, and thankful acknowledgement unto God the fountain of goodness.  
MOst holy and heavenly Father, most glorious and merciful Saviour, grace-working, and truth-teaching sanctifier, three in persons, one in essence; I bless and magnify that great and glorious name, that thou hast been graciously pleased, by any of thy wise and holy dispensations of providence, by any help of other means, so far by degrees to work any apprehensions of these things, concerning the glorious Kingdom of my Saviour with his Saints to come on earth, as thou hast been pleased through many ages of the world, to publish and record therein thy word by thy holy Prophets, faithful Servant and Apostles, and to affect the soul of thy poor servant therewith, who of himself (otherwise) was every way unfit and unable for such a work, being abundantly sensible of his own manifold infirmities, both of body and mind, above many hundreds or thousands of his brethren, in the office of the Ministry. But it is thy way whereby, as thou art wont by Babes and Sucklings, so by other weak instruments to set forth thy praise; The glory thereof belongs to thy Divine Majesty (who hast therein strengthened me with strength in my soul) unto whom I desi●e ever to ascribe it, for the many strange workings and apprehensions of these things, upon my spirit in the silence of the night, suitable to what thy word held out, and for strengthening thy servant in the often recalling and inlargeing, in the day-times, the things impressed before upon his mind, with frequent burn of his heart within him (as sometime upon thy Disciples of old) upon the discovery of the evidence of these things, and of thy grace towards him therein, who may not conceal thy goodness, nor much less take the praise thereof unto himself, which is thy due; as thou hast been graciously pleased to strengthen and comfort his soul with this good Gospel news, above what earthly prosperity could have have done; So bless thy own work by such a weak and unworthy instrument, to thy own good ends in respect of all sorts of thy faithful people; That we may (together) learn, by faith (with faithful Abrabam) aforehand to rejoice in the goodness of thy chosen, and glory with thine inheritance, and by thy divine and gracious assistance, accordingly walk in new obedience, that so abundant entrance may be administered unto us, not only into the New Jerusalem, in Christ's Kingdom upon earth, but with him and all the members of his mystical body, together in its time, may sing our perpetual hallelujahs, with all the blessed and glorious Angels, to thee the most blessed and glorious Jehovah, to all eternity, Amen.  

To ' Glory's God, all Glory's due for aye,  
To him alone this due let all his pay.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The End.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

THe Doctrine of the Kingdom and Reign of Christ under the seventh Trumpet, is in this tract by the Reverend Author, learnedly discussed, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it clearly and convincingly proved, by demonstrative arguments from the holy Scriptures, both in the Old and New Testaments, especially of the Revelation of St. John, into which mystical book, much light is given in this Treatise; and I judge it worthy of public view.  
T.P.