Ecclesia Gemens, or, Two discourses on the mournful state of the Church, with a prospect of her dawning glory exhibited in a view of two Scriptures, representing her as a myrtle-grove in a deep bottom, and as a knot of lillies among thorns.

THE VISION OF THE MYRTLEGROVE.

Zach. 1.8.

I saw by night, and behold a man ri∣ding upon a red Horse, and he stood among the Myrtle-trees that were in the bottom, and behind him there were red Horses, speckled, and white.

THIS is a Comfortable Vision to the Church in a low and dark conditi∣on: For, upon her Hu∣miliation by the Prophets Sermon of Repentance, v. 6. The Captain of the Lords Hosts appears in order to deliverance.

The Captivity was in part return∣ed, but the Temple, whose Foun∣dation

though laid, yet the Progress of its building interrupted, lay still in a ruinous state, and the City it self unwalled and in a mournful plight, and many of the people not hitherto come forth of Babylon: Their Harps hung yet upon the wil∣lows; but now they are to be taken down to be imployed in Songs of Zion, with Myrtle Crowns of Festival Joy upon their Heads.

It suites with our estate since the return of our Fathers from Spiritual Babylon. For as yet the pure Temple-worship mourns in the dust, and the City of New Jerusalem lies in rub∣bish.

In this Prophetical Vision observe:

[ 1] 1. The Time, v. 7. The second year of Darius Hystaspes, 519 years before the Birth of our Lord, on the 24th Day of the 11th Moneth Sebat, answering to part of January, and more particularly, the Prophet saw this Vision in the Night.

By Night.] 1. To shew the dark∣ness and difficulty of the Vision. 2. That it was a time of affliction to the Church. 3. That Christ the Cap∣tain

of the Church appeared but darkly to the Fathers of old.

[ 2] 2. The Place of the Vision, in a Bottom, Bamezulah, in profundo, which the Chald. Paraphrase turns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Babylon, which lay in a low Champion plain by the great Ri∣ver Euphrates in the Land of Chal∣dea, and was noted, if I remember right, for fertility in this fragrant Shrub of Myrtle. Edessa in Mesopo∣tamia had its name from Myrtles; and however, Parthia was famous for it, which was a neighbouring Province.

3dly. The Objects presented in the Vision which are three.

A Captain upon a red Horse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Equitans, or ascendens, about to get up; as the LXX. expresse it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ready to ascend upon his Horse, who is no other than that same Captain which appeared to Jo∣shuah when entring upon his Wars against the Canaanites. I shall not determine with Alapide, that the [Sus Adam,] the red horse notes his Humanity; I dare not be so bold, but rather, as a Captain get∣ting

up on his horse of bloud, in or∣der to the slaughter of his Ene∣mies.

[ 2] A Grove of Myrtle Trees in the midst whereof stood this valiant Captain of the Lords Hosts, ready to get up, or being ascended, makes a stand till the time of his going forth against Babylon: For though Baby∣lon were taken by Cyrus before this Vision, yet there passed 4 years af∣ter this Exhibition to the Prophet, even just at the finishing of the Tem∣ple in the 6th. of Darius, when that Golden City was wofully sackt, the Walls pull'd down, and the Gates demolish'd, and 3000 of her most noble Citizens staked or crucified, and after a while Babel was totally laid in ruines by Xerxes.

[ 3] Behind this glorious Captain were placed in Martial Array, 3 sorts of horses, or 3 Troops or Regiments of various coloured horses, Red, Speckled, and White.

By the Myrtle Grove is meant the Church of God; by the bottom, Babylon: By the Captain, Jesus Christ the Son of God: By the Red

Horse, his design of War against Ba∣bylon: The 3 sorts of Horses behind him, first Red, noting bloudy wars against the Churches Enemies. 2d. The speckled, signifying various Providences; sometimes the Church victorious, and othertimes in an af∣flicted state under the Antiochian Princes. 3d. White Horses, repre∣senting the Church in the end com∣pleatly victorious and triumphant: All the Churches troubles shall end in victory; and these Horses that at∣tend upon Christ, go forth from a∣mong the Myrtle Trees, that is, the Angels who encamp about tho Church, are sometimes sent a∣broad upon expeditions against her Enemies, arming and influencing of Nations one against another, to sub∣due those who have impugned the Church, and to execute the venge∣ance of the Temple.

This Vision is given by God to the Prophet on purpose to encou∣rage his People in going on with Temple-work, having formed the heart of Darius, to give forth ano∣ther Edict besides that of Cyrus, to

finish the stately structure of his Temple. Having thus touch'd up∣on the Scope of the Prophecy, let's descend to some Instructions from it. There be 3 Spring-heads from whence the streams of the observati∣ons may flow full pleasantly.

1. From the Time and Place.

2. The Myrtle Trees.

3. The Captain and his Forces.

[ 1] 1. The Time: It was by Night, an obscure and dark Season. The Place was a deep Valley or Bottom; and both are fit Emblems of the troubles and afflictions of the Church.

The Church of God after begun deliverances, may continue for a season under dark, doubtful, and afflictive Providences. Israel, af∣ter they were come out of Egypt, wandred 40 years in a howling Wil∣derness, and were exercised with 7 years Wars in Canaan, before they were settled under Vines and Fig-trees in that Land flowing with Milk and Honey.

Again, When Judah came out of Babylon, from the first of Cyrus, till

Nehemiahs coming from Shusham to build Jerusalems Walls in the 20th. year of Artaxerxes Longimanus, there intervened fourscore and two years: And in the later days, after the 1290 years are fully expired, there must be a flux of 45 years from the first deliverance till the compleat state of the blessed times of the Church. I need not insert any other particular instances, 'tis the wise method of Divine Providence,

[ 1] To hew down and cut off those stubborn Spirits which hanker after Egypt, and long for the Fleshpots, the Garlick and Onions of their old state of bondage. They smell rank and unsavoury before God, that like the old murmuring Israelites, dare to call Egypt by the Title of the Land of Canaan; crying to Moses, Thou hast brought us out of a Land flowing with Milk and Honey, to kill us in the Wilderness.

Gradually to prepare his faithful people, who like Caleb and Joshua follow the Lord fully, for those blessed and glorious Enjoyments: As the horrid Rocks and Mountains

of Pindus set off the pleasant verdure of the Thessalian Tempe: So did the Arabian Desarts, the parching Droughts, the fiery Serpents, and the Swords of Bashan superadd a varnishing lustre to Canaan the glo∣ry of all Lands.

[ 3] To manage the ruine and extir∣pation of the Churches Enemies by degrees; not all at once, lest the beasts of the field increase too nu∣merous. To give his Enemies some time and space of repentance, and to leave them without Apology; and that the Churches hands be not too full of labour and travel. But first Amaleck must have a blow from Joshua, and taste of the sharpness of his glittering Sword; then the King of Arad (a City 4 miles south of Malliattha or Amalek according to Jerom) must bow down their neck under his victorious foot; then the Pools of Heshbon must be dried up, and the Iron Bed of Og must be drawn in triumph; and lastly, M••dian with her 5 Princes, and Balaam with his Inchanted Altars must flame in sacri∣fice to Divine Vengeance, before

they pass over Jordan to conquer and enjoy the Land of Promise.

In the next place we may observe, that though the Church be oversha∣dowed with a dark night, and sit si∣lently upon the ground in a deep bottom, as represented on the reverse of Vespasian's Coine weeping under a Palm-Tree; yet here she is brought to erect her countenance with a smil∣ing and joyful aspect into the Myr∣tle Grove, and Christ her Lord and Husband present with her: All dark, but the bright Face of Christ illustra∣ting the Face of the Prophet with a clear Vision, and the Face of the Spouse with some radiations of joy. Though the State of the Church be dark, yet the Vision is bright; Gods work goes on though it be by night. Though the Church might not as yet see the Prophet, yet she enjoys her Captain; and though his help be in∣visible, yet 'tis certain. Though the Church think of little but conti∣nuing darkness, and a long and stor∣my time of trouble, like a January night, in which Moneth this Vision

appeared, yet morning will come: Phosphorus, the Morning Star will shine, and the Sun will shortly gild the Eastern Mountains with his glo∣rious Beams. The Babylonian Ene∣mies think they shall always detain the captive Church in their Dunge∣on bottoms, but the shining Ruler of the Day will not sail to appear in that his glorious Epiphany, and chase all the wild Beasts of the Night into dismal holes and caverns. This Vi∣sion comes by night, when the Church little dreams of deliverance. and less discerns the approach of her Heaven-born Captain. Watchman, what, of the night? Behold here cometh a Chariot of Men, a couple of Horsemen: Babylon is fallen, is fallen; [ 2] go up, O Elam, besiege, O Media. Though the Church lye pro∣strate in a deep Valley. yet 'tis a Valley of Vision: Though she cry out in the Valley of Achor, yet God will give her both Vineyards and Myrtle Groves from thence. The Church shall be both fruitful and fragrant in the midst of couchant Vallies at the foot of the proud and

lofty Mountains of the World. The Church never sighs out her sorrows in so dark a night, but a new Moon may appear with a little light and some brightning Visions of mercy. Some Prophets to comfort, some Princes hearts awakening towards her rescue, who, like Darius, shall shortly put foot in stirrup against her bloudy enemies. Neither is there any particular Member of the Church in so dark and blustring a Tempest, but may find some Songs in the night. He to whom the night shineth as the day by the lustre of his omniscient eye, beholds his dar∣ling Spouse in the profoundest bot∣toms of tribulation, and sends his Prophets with Glorious Visions to erect and illustrate their gloomy and dejected Spirits.

[ 2] The 2d. part of this verse contains the Vision of the Myrtle Grove in a deep bottom: Hence

The Church of God in her lowest estate and darkest time is highly va∣lued of God: [Obs.] It is his Pleasant Plant, his Garden, his Paradise, his Myrtle Grove, more delicious than

those admired pendulous Gardens of Semiramis in Babylon. He planted these fragrant Shrubs: This sensible Plant, dedicated to his Love, he waters and watches it every moment. He always beholds it and beautifies it with his presence and walk: He shews it to his Prophets by Divine Moon-light, and sends them to tell his Church and People, how great∣ly he esteems and values it. Though the night be cloudy and stormy, and the Church hardly to be kenned by carnal eyes were they awake; yet he whose eyes are like a flame of fire, can make a sudden light to shine about his Shepherds and the Flocks of his Church by night, and turn their Fears into exquisite Joys, and teach them to tune their rural Pipes in consort with the Heavenly Host praising God, and so open the eyes of these Keepers of the Vines and Myrtles, that they shall behold the Captain of their Salvation in the midst of the Grove, with 3 Troops of Angels for their protection and comfort; not a Tree but a Horse∣man assign'd it like the Palms in the

Temple always interwoven with Cherubims.

[Q] But why is the Church compared to a Myrtle Grove? Not to be o∣ver curious and nice; I shall only Spiritualize a few Notions about it.

[ 1] 1. The Myrtle is but a mean, low shrub to note the humility of the Church and its Members: They have no aspiring thoughts like the proud ambitious Oaks of Bashan. They take up but little room in the World, and do not kill the Herbage by poysonous droppings or vene∣mous shades. Learn of me, saith Christ, for I am meek and lowly, and you shall find rest to your Souls. Meek∣ness to bear reproof, meekness to return mild and soft answers, meek∣ness not to murmur against afflicting Providences, are the notes of a hum∣ble Myrtle. Of a meek Spirit like Moses, which is with God of a great price. Meekness and quietness go hand in hand: Meddlesome, touchy, and quarrelsome Spirits, are not led by the Spirit of God. There grow no Thorns upon these Balsam Plants

which thrive in cool Vallies at the bottoms of lofty and barren Moun∣tains— & amantes frigora Myrtos. Saints and gracious Persons are not so soon touch'd with direful Thun∣derbolts, nor inflam'd by the light∣ning Flashes of rage and anger.

[ 2] 2. The Myrtle is ever Green: Though low, yet always verdant. So lovely a Green, it tempts the eye with delight to spend contemplati∣ons upon it; and 'tis always green like that Godly Man whose Leaf never withers: No cold Winter strips them of their Holy profession. Hypocrites are Sunshine Professors, Somer Birds, Butterflies that come forth when the Church enjoys her May: But Gods true Myrtles are green in January, the Moneth of this blessed Vision. The storm of Persecution may break their Boughs, but not destroy their greenness; they may stand in a deep Valley, the Church may be driven into holes, but still retains her native emerald green∣ness. As the Dove may be forced into a cleft of the Rock; but mourns

and retains the voice of a Dove still.

[ 3] 3. The Myrtle is eminent for Fragrancy. All is sweet and perfu∣med in a Myrtle. The Berries, Flow∣ers, Leaves, all most fragrant. The Rose its Leaves are bitter, though the smell sweet; but here all's de∣sireable, and therefore by the An∣cients dedicated unto Love.

—Vitis Jaccho, formosae veneri Myrtus. &c.

Whatever the Church yields, is e∣minent. The thoughts and discour∣ses of Saints are like the fine white Flowers of the Myrtle, they are full of candour, and breath holiness in every Air, in every Region. The Life of Saints smells fragrantly, like Christ his Mouth is most sweet: He is altogether, all over lovely.

4. The Fruit of the Myrtle is Me∣dicinal: It is astrictive, says Diosco∣rides, and therefore good against spitting of Bloud, and beneficial to the Stomach, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

Myrtle Wine is profitable against the bitings of the Spider Phalangium, and the stings of Scorpions. Gra∣cious persons are of a healing nature to such as breath forth cruelty a∣gainst the Church, and whose Sto∣machs are full of poyson and malig∣nant venom: They are like the Trees of Paradise for the healing of the Nations wherein they dwell. A Child of God, much more a Church of Christ should be like a Colledge of Physicians to a diseased World. Truly, what is this miserable for∣lorn World but a meer Hospital of crazy, wounded, and leprous per∣sons. Here lye some with limbs broken in Satans drudgery, others raging under intollerable pains, their very Nerves and Bones rotten through the Sins of youth, others full of Boyls and putrifying Sores from lust and corruption, and all poyson'd with the venom of Original Sin. O let Saints carry about the Balm of Gilead to cure the wound∣ed of the Daughter of their Peo∣ple.

[ 5] 5. The Vision exhibits these Trees in a cluster: It is a Myrtle Grove to shew Communion. The Church is compared to a Flock of Sheep, to a Flight of Doves, to a Knot of Lil∣lies, to a Grove of Myrtles. Saints love society, so it be a society of Saints. It was a custom of old among the Gentiles to dance in their Tem∣ples with Myrtle Crowns upon their Heads, to signifie amity, love, and delight in each other: How much more excellent shall be the Commu∣nion of Saints, when instead of the Thorns shall spring the Firr Trees, and instead of the Briar or Nettle of the Heathen, shall arise the Myrtle for a Name to the Lord; an ever∣lasting Sign to beautifie the Sanctu∣ary of his Holiness, which shall ne∣ver be cut up.

1. Learn, That Myrtles may grow in Babylon, nay in Groves, in Church communion, though in a low and secret Valley by the waters of Babilon, till they are transplanted to Canaan. Captive Myrtles shall be Crowns of Glory in the Temple above. Saints may for a season

be, and thrive in a naughty world, in a hostile Country, and preserved from the foot of violence: Saints may sing Psalms in Caesars Houshold, and be chiefly saluted by an holy A∣postle. The Lilly may be sheltred by Thorns, and the myrtle environ'd by a sharp Babylonian Quickset: Our Lord prays the Father not to take his Church out of the World, but to defend them from the evil of it, and save them from the untoward generation wherein they live. Were it not for his Myrtles in this Valley of Tears, God would soon send up his Ax upon the Oaks of Bashan, and lift up his Hammer upon Babylon. They must propagate and increase for a season, till the time that Ba∣bylon's ripe for vengeance, and the second Solomon's Garden in Zion measur'd out into Beds, made de∣lectable with Walks, and watred with Streams from Lebanon, and e∣very way fitted by culture for the reception of sweet-scented Myrtles, to be Plants of renown in the Glori∣ous State of the Church which hast∣ens towards us.

[Ʋs. 2] 2. The Churches dark and low estate moves the Divine bowels to mercy. Now comes a Prophet into the Valley, and a Vision meets him for the Churches Joy in the 2d. of Darius. This great Prince strengthens the former Edict of Cyrus in despight of Samaritan hatred; and so do the following Princes, notwithstanding Tobiahs Alliance to the High-Priest Eliashib. It's the God of Israel who melts and bends the hearts of Prin∣ces, and makes them flexible towards his Church; that the prostrate Vine may begin to climb up and be sup∣ported by the Elm of Magistracy. He turns their hearts to hate his People for a season for their corre∣ction, and then repents according to the multitude of his mercies, and makes them to be pittied of all those that carried them captives. He puts it into the hearts of the 10 Kings to fulfill his Will, and to agree, and give their Kingdom to the Beast, un∣til the words of God shall be fulfilled, and then he remembers his Holy Covenant.

3. [Ʋs. 3] To encourage his People to go on with Temple-work. Shall the heart of Darius be enlarged towards the dust and rubbish of Zion, and and shall not Zachary prophecy, and Zerubabel build, and Joshua minister with a fair Mitre upon his Head, and all the People shout for joy, crying, Grace, grace, to the Glory of the 2d. Temple, which was far greater than the former, because the Messenger of the Lord of Hosts brought peace into it.

[Ʋs. 4] 4. It's good to abide in commu∣nion with the Church of God; to be but a Berry, a Flower, a Leave of the Myrtle Tree is a great ho∣nour: Let Saints keep close to this fragrant Garden. God smells a sa∣vour of rest in such Assemblies. Eve∣ry Church is a Tree, and all the Trees make Gods Myrtle Grove in the Earth: For as they have their fragrancy, so they enjoy whole Re∣giments of tutelary Angels for their defence; yea Christ himself delights to be no where else, and to be seen among them as a Captain, getting up on his Red Horse against their E∣nemies.

They may come out with their Swords and Hatchets, their Axes and Acts of Hostility, but shall never be able to cut up the Myrtle Grove of the Church, that has so glorious a Captain to own it for his Garden and desend it. Upon all the Glory shall be a desence. It's like the Ancient Eden guarded by Cherubims with flaming Swords, turning every way to keep the Path of the Trees of Life. Let Saints persist in sertility and fragrancy, and Christ will ever make himself visible with troops of Angels in the midst and round about his Fragrant Grove.

[ 3] I pass on now to the 3d. Particu∣lar, The Vision of the Captain and his Forces.

He that's called a Man in the Text riding on a red Horse, holds confe∣rence with the Prophet, and the Pro∣phet stiles him his Lord, v. 9. and the Angel of the Lord, v. 11.

Prophets and Angels hold heaven∣ly communion, but especially the Angel of the covenant. Now, that this Person is the Lord Jesus Christ,

the same who was with Moses in the Bush at Horeb in the Wilderness, may appear;

[ 1] 1. By his superiority over An∣gels. The Captain of the Lords Hosts, brandishing his Sword before Joshua near Jericho, was now with his Sword girt upon his Thigh, like a Prince of Might, ascending the Red Horse of War: He who is Head over all Principalities and Powers to his Church.

[ 2] 2. By his Intercession for the Church, v 12. He is the great Me∣diator; we never observe Ordina∣ry Angels praying to God for the Church in the Sacred Page: Though often praising him, to teach that none ought to interpose in that glorious Office of Christ.

[ 3] 3. By his Dictates to the Pro∣phet. He speaks not of himself, when he declares the Angelical Fun∣ctions of visiting the State of the Church and of the whole Earth. But these (says the Captain, v. 10.) pointing to the 3 Troops of Holy Angels behind him; these are they whom the Lord hath sent to visit the

Church in her scattered estate through the several Provinces of the Earth under the Dominion of Ba∣bilon.

[ 4] 4. By his Inspiration of Prophecy in a way of command, when he had received a comfortable answer from the Lord to his Prayer for the Church: Cry thou, Thus saith the Lord of Hosts, I am jealous for Jeru∣salem and for Zion; that is, for the City and Temple, for the Politick and Ecclesiastick Estate of his People with great jealousie, v. 14.

Next, we are to consider him as a Rider upon a Red Horse. A Horse in Eastern Hieroglyphicks and Visi∣ons, was an Emblem of War, of Vi∣ctory, and Triumph: A Red Horse, of Bloud shed in War in order to conquest; to note that Christ goes with a Spirit of vengeance against his Churches Adversaries, and re∣turns with Garments dyed red from Bozrah, all sprinkled and dashed with the Bloud of the Slain. Nay, sometimes he rides his Horses up to the Bridles in Bloud in the Valley of Hadadrimmon.

Then come in view his Satellites, or the Generous Troops under his Im∣perial Standard. Red Horses, speck∣led, and white, representing the Holy Angels, multitudes of them marshall'd in battel-array for vari∣ous Expeditions, with the Trium∣phant issue of all their Wars on be∣half of the Church. That Horses and Chariots are Symbols of Angels, may be observed from other Scrip∣tures; as, 2 Kin. 2.11. and 6.17. and Hab. 3.8. &c. The Chariots of God are 20000, even thousands of Angels; and not to mention the allusions hereto in other Authors, only that in Suidas at present.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Vision of White Horses is an appearance of Angels. I shall come to an observation.

[Obs.] That Christ doth frequently ap∣pear to his Church in her distress un∣der a warlike posture: He is head of Angels for protection to his Myrtle Garden. One Angel might have sufficed had God seen good, but for more abundant comfort he marshalls whole Squadrons and Legions of Spi∣ritual

light Horsemen for their Ser∣vice. Above all, let's take notice of some excellencies in this Captain General of the Cherubims that is now upon march for the Salvation of his Church.

[ 1] 1. He is a praying Captain, and mighty prevalent with God; like a Prince with God, like a Priest upon his Throne; both Prince and Priest on horseback. He never prays but is answered, and he ever prays be∣fore he goes forth upon expeditions as he does in this Vision, v. 13. and therefore in righteousness he judgeth and maketh war. It's said of old, Nulla fides pietas{que} viris qui castra sequuntur. No faith or loyalty in the field. But behold, here's one with a double-edged Sword in his Mouth, a fervent prayer to make his Sword victorious. We have here the Sword of the Lord as well as of Gideon; a Sword from behind the Ephod, none like it; it hath cut down many a Philistine. The Sword of God is the Sword of Christ: Prayer whets the Sword and courage brandishes it. In his Majesty he rides on prosperous∣ly,

and baths it in the hearts of his Enemies.

[ 2] 2. A Captain wise for conduct: The councel of peace is between his Helmet and Mitre. He is a Kingly and Royal Captain in order to the execution of his Priestly and Prophe∣tical Office. He fights not for war∣sake but for peace: He hates them that delight in war and spin out long Sieges for large Wages. His End is to set Peace in the Earth, an Universal Peace as long as the Sun and Moon endure. He designs to bring all the Swords and Spears of his Warriours to the Smiths Forge, and to fashion them into Sithes and Plow-shares, into Sickles and pru∣ning-hooks. In his days shall the Righteous flourish, and abundance of peace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 usq, ad non lunam; till there be Moon no more. Yea, no less wise in management of his Armies for this glorious Design: Insomuch, that Angels who excell in wisdom, disdain not to march at his command, and wheel about at the clangor of his Trumpet. There's no mutiny in all Heavens Army. Alex∣anders

Soldiers when they were in the Indies among the Oritae, would march no surther though to finish the worlds Conquest and dip their feet in the Eastern Ocean: But here is an unwearied Army that march up and down through the whole Earth at his command. Angels are his Creatures, delighting to do his Will. The Inhabitants of Petra in Sogdiana built upon an inaccessible Rock, jeered Alexander, and askt him whether his Soldiers had wings: But behold here are winged Soldiers riding upon winged Horses that can fly into Cities at their Pleasure. Such a Captain wages war on behalf of his Church. This is he, who fought from Heaven against the Egyptians and Pharach in the Red Sea. He taught Joshua to lye in ambush a∣gainst Ai. He instructed Gideon to astonish the Midianites by Lamps and Pitchers into a panick fear. It's he, who comes from Edom, with gar∣ments dyed red from Bozrah, glori∣ous in his bloudy apparel, and march∣ing in the greatness of his Strength. This is the David, who guides all

according to the integrity of his heart, and by the skillfulness of his hands.

[ 3] 3. A Captain successful and victo∣rihus: He shall subdue the people under him. Successfulness in a Cap∣tain is a mark of Honour stampt up∣on him by God, to signifie that such should be used. Such a character was imprinted upon Joshua: The Lord thy God is with thee whither soe∣ver thou goest. Though the Church hath sometimes been opprest for a while, yet Christ never went forth attended with his Angeli∣cal Troops, but his Sword returned fat with the bloud of the slain. We need not range into the Annals of Ancient times; for even since the Incarnation, this Prince of Israel, this Michael, one like unto God hath fixt his Trophies with mighty honour upon the tops of the highest Moun∣tains. In what triumphant Chariots did he ride up to the Capitol in the days of Constantine at the subduing of the Pagan persecuting Roman Em∣pire: What Songs of deliverance fil∣led the Church in the times of The∣odosius

the great. He will perform the like and greater atchievements a∣gainst Papal Rome. For the Lamb shall overcome them who is Lord of Lords, and King of Kings.

[ 4] 4. He is a Captain of numerous Angels, that excell in strength. He leads those thundring Legions into field, who love the Church, and de∣sight in employment as ministring Spirits for the heirs of Salvation. These Angels converse among the Myrtle Trees, as well as their glo∣rious Captain, and go forth for in∣telligence, and spy out the secretest counsels of the Adversaries: So that if strength, number, policy, intel∣gence and success can make an Army happy, the Saints and the Church are blessed. Nay, they are such as no dint or force of their enemies can touch or wound them: they fight invisibly: they need no scaling Ladders to climb and assault the Cities of their Ene∣mies; they can either fly over or pierce through their strongest Walls and set the Church at rest, whenso∣soever infinite Wisdom shall think meet.

[Ʋs. 1] Wo to the Churches Enemies, who think they gird on their Ar∣mour against men like themselves; 'tis a grand mistake. The mighty Angels are drawn up in Batalia a∣gainst them. When Julian was shot by a casual Arrow; it's reported that he flung his bloud into the Air against Christ, appearing to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and accused him of his slaughter: Others say, that he cried out with scoff and blasphemy, Thou hast overcome me O Galilean, thou hast overcome me. But whether Christ himself, or an Angel by his ordination, as others report, it alters the case but little, since we are sure it was like the Ar∣row ordained against Ahab, it hit by the assignation and conduct of Heaven; or as Sozomen phrases 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was slain by God, and received the due reward of his infamous taunt against our blessed Lord. For when he was marching against the Persians, he so∣rely threatned the Christians that the Carpenters Son should not avail them. To which a Prophetical per∣son

smartly replied, that he was preparing a Coffin for Julian, and he was buried with scorn in the Su∣burbs of Tarsus, by a rabble piping and dancing, and exclaiming, O great fool, where are now thy Prophe∣sies? God and his Christ have over∣come thee: So let all thine enemies pe∣rish O Lord. The great God hath all the Hosts in Heaven and Earth at his back: Various sorts and offices of Angels, some red, others speck∣led and white, alluding to the diver∣sities of Colours in the Standards of Armies, to know their Leaders, and to keep rank and order. Aelian hath writ his Tacticks, and Polyaenus his Stratagems, but no Methods or Policies like these of the Angelical Army, who lye in ambush behind the Myrtle Trees, and spread their Nets over the Heads of the ten-hor∣ned Beast of Babylon.

[Ʋs. 2] Let not the Church be troubled, if sometimes the Speckled Horses ap∣pear, though various administrati∣ons interweave the Churches com∣forts. April will pass, and a durable Somer follow: What begins with red,

goes on with speckled, and ends in white. The Combat is bloudy at first, but always successful, and shall be crowned with victory. The Church is like the Roman Empire, whereof the Historian said, Pugnâ victi sed nunquam bello: A Battel may sometimes go off dubious but never overcome in a war. The Churches Myrtles shall never be cut down so long as an Angel can keep the field, he will protect them. So long as the Captain of the Lords Hosts wears his Myrtle Crown, he'll lead his Church in pleasant measures in the Wildernes of Shur, and teach them to sing the triumphal Song of Moses and the Lamb on the brink of the Red Sea, while the Egyptian Carcasses dance upon the waters in regular order to the Churches Son∣nets.

[Ʋs. 3] Let this exercise the faith of Saints: Though they sit heavy in a dark night, yet morning will come: Though the Church mourn in a gloo∣my bottom, yet atlength she shall be advanced on the top of the high∣est Mountains. [Ʋs. 2.2.] Though wicked e∣nemies

compass them round for a while: yet the Host of Angels with∣in them shall break through and put all the Armies of the Aliens to flight. The fourth watch of the night though the darkest, yet 'tis nearest the morning, and the deep∣est place of the Valley is next to the foot of the Mountain for ascent.

Let this Vision comfort the Church that God is pleased to send Prophets to manifest the issue of all their troubles. They shall not on∣ly be delivered in due time, but they shall know it before-hand to aswage their sorrows, and to heighten their expectations of deliverance. Though the Vision be given by night, yet he shines upon the head of his Zachary, and does nothing but what he re∣veals to his Servants the Prophets; and we must enquire from them not only our duty in a night of darkness, but our comfort also in the Valley of affliction. Let's remember to keep to the society of Myrtles, if we would enjoy the presence of Christ, the protection of Angels, the visions

of Prophets, and final victory over the Churches Enemies.

The last Use should be for inqui∣ry after the end of the Vision when the white horses of victory and triumph shall appear to the Church: As he said to the man clothed in lin∣nen, How long shall it be to the end of these wonders! Or as that Saint en∣quired of the Palmoni or the won∣derful Numberer, How long shall it be that the Sanctuary and the Host shall be trodden under foot? And he said unto him, 2300 days, then shall the Sanctuary be cleansed.

Let's count then from the burn∣ing of the City and Temple of Jeru∣salem by Nebuchadnezzar in the 19th. year of his Reign, which was concurrent with the 588th. vulgar year before the Nativity of our bles∣sed Lord: From which time, if we reckon 2300 years, it leads us by the hand to the common year of our Lord 1712. About which time the pure Worship which hath been op∣posed and confused ever since the ruin of Solomon's Temple, it's very likely may be restored to an Evange∣lical

Glory, and the abominations of desolation removed out of the way. I know what is said about the literal fulfilling of this Text, under Antiochus, and the mystical in the days of Julian; but I take it to be a more comprehensive Oracle, not to be here amply discussed. As for Ju∣lians time, when the Jews attempted to rebuild the Temple by his Edict in scorn to our Saviours Prophecy in the year 363, when Julian was 4th time Consul with Salustius Promotus. We find no account of any Sacrifice then offered, for they were but cleering the Rubbish. How then can this be an Epoche from the taking away that Sacrifice which was not then offered; no, nor since the days of Titus. Besides Julian did this in a mock-savour to the Jews, and stood not with an Army in the Holy Place or City, for he came no nearer than about Antioch in his march to Per∣sia; and therefore this can be no root of numeration in this case.

Another gracious manifestation of the time is in the 12th. Chapter, which must be understood of the ta∣king

away Evangelical Worship for the time, times and a half mentioned, v. 7. are disertly and distinctly ap∣plyed to the duration of the ten-horned beast, in the 7th Chapter; and is coincident with 1260 days in John, or the 42 months of their trampling down the Holy City, de∣taining the Woman in the Wilder∣ness and the Witnesses in sack-cloth. But in asmuch that Daniel adds 30 days to the 1260, it may be sugge∣sted that he reflects upon the Resti∣tution of Israel and their conversion to offer up spiritual Sacrifice, which may be performed some short time after the resurrection of the Estate of the Church in the West. So then if the Ten-horned Beast rose in the Ruines of the Roman Empire: It's but considering when that City was taken, and the Imperial State demo∣lisht and finisht, and connex the 1260 or 1293; and the blessed times will appear to the comfort and joy of the Church.

Rome was first taken by Alaricus A. 410.

A second time by Gensericus, A. 455.

The third by Odoacer, A. 476. When having taken Rome, deposed Augustulus. Paulus Diaconus sub∣joynes, Ita Romanorum apud Ro∣mam Imperium toto terrarum orbe ve∣nerabile & Augustalis illa sublimitas, quae ab Augusto quondam Octaviano e∣recta est, cum hoc Augustulo periit. Thus the Empire of the Romans at Rome, venerable through the whole World, and that imperial dignity which rose in Augustus, perisht in Augustulus.

Blessed is he that readeth and they that he are the words of this Prophecy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that keep the things written therein, for the time is at hand. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes signifies Astronomical Observations. We ought to be more curious and dili∣gent in calculating the motions of Scripture-times than the most accu∣rate Observer of Eclipses and other Heavenly Configurations which are of great use in Scripture Chronolo∣gy. The Throne of this 2d. David is more establisht than the Sun or

the Moon before him, and as a faith∣ful Witness in Heaven. Behold, he cometh quickly, blessed is he that keep∣eth the sayings of the Prophecy of this Book.

[Obj.] But some may say, What comfort is this to us, who it may be, are ne∣ver like to see these glorious times; let us make our calling and election sure, that we may enter into the E∣ternal Joy of our Lord.

[A] I answer: Of all things in the World let's first make sure of our own Salvation, and clear our evi∣dences to eternal life, that we may have abundant entrance into the Kingdom of our Lord and Saviour. And then, let the prosperity of Sion lye warm at our hearts. All the Holy men of old took great delight in beholding the Churches Glory, though but in the Glass of Vision; Nay they took pleasure in her stones and favoured the dust thereof: For when the Lord shall build up Zion, he shall appear in his glory. This shall be written for the Generation to come and the people that shall be created, shall praise the Lord. The

times of refreshing shall come, and the restitution of all things whereof God hath spoken by the mouth of all his Holy Prophets since the world began; and we ought to be mind∣ful of the words spoken before by the holy Prophets and Apostles con∣cerning the promise of his coming; looking for, and hastning to the com∣ing of the day of God, when there shall be a new Heaven and a new Earth wherein dwelleth righteous∣ness, testifying that Holy Paul hath spoken of these things in his Epistles: When the Creature it self (distinct from Saints, v. 23.) shall be delivered from the bondage of corruption into the glorious liberty of the Sons of God. Shall the great God think it meet in his heavenly wisdom and goodness to the Church to foretell by all his Holy Prophets and Apostles these glorious times? Shall the Son of God receive this discovery from the Father and signifie it to his Angel, and send it by his Angel to his Ser∣vant John his beloved Disciple. What a magnificent apparatus is here from God the Father to the Son,

from his Son to the Angel, and from the Angel to John! Such as is be∣fore no Book of Holy Scripture be∣sides, and this upon the Lords Day to an Apostle in the Spirits extasie, and to a bosom Apostle in tribulati∣on, and in the Kingdom and Pati∣ence of Jesus Christ. Nay, what a Majestical Scene is laid down in the 4th. Chapter, which is wholy spent in preparation for these Visions of things to come. A door opened in Heaven, and a voice like a Trum∣pet, and a glorious Throne appear∣ing, and a Person upon it in visage like the various-coloured Jasper and the incarnate Sardine, and the Rain∣bow of the Covenant like the green Emerald round about the Throne, And shall minute, silly, mortal worms make light of these things, and de∣spise to study the splendid radiant Prophesies let down from Heaven as a token of Gods love to his Church; It becomes not any, who profess themselves the Servants of the most high God. Are they wiser than Da∣niel, who understood the number of the years by Books, and set him∣self

to prayer about it. Yea, the Angel of the Covenant urges the number of the years in prayer, and the Spirit of God sets it down for a point of wisdom to count the num∣ber of the Beast. To what end? but for the consolation of the Church when they know by the mouth of his holy Prophets that her warfare is accomplished; and that God would in due time raise up one from the North, and the rising of the Sun. Behold, [ 27] behold I will give to Jerusa∣lem one that bringeth good tidings It's a great reviving to the hearts of Saints who are affectionately inclin'd to the good and welfare of Zion, to hear that God will bring down his proud enemies, and shortly make Yerusalem the praise and joy of the whole Earth; and though them∣selves should not survive to see all the goodness that God will shew to his people; yet like good old Si∣meon will sing to take the young be∣ginnings of this Salvation in their Arms.

David, though forbidden to build the Temple, yet prepared for it

with all his might and set his affecti∣on upon it, and rejoyced with great joy. Moses, though he could not obtain to see the good Land beyond Jordan, that goodly Mountain, e∣ven Lebanon and that pleasant Val∣ley of Damascus, which lies between the two Lebanons from West to East about 40 miles in length, the sweet∣est and goodliest Valley that ever the Sun shined upon: As a learned Traveller told me, who was a late eye witness of its beauty; yet holy Moses enjoy'd great pleasure in ta∣king but a prospect of it before he dyed from the top of Pisgah.

Beloved Daniel pronounceth him blessed, that waiteth and cometh to these happy times, and receives a promise of standing in this Lot of his inheritance in the end of the days: And lastly, blessed John prophecy∣ing of the New Jerusalem, and of the saved Nations which shall walk in the light thereof, and of the Kings of the Earth bringing their glory and honour into it, declares them blessed that do his Commandments, and thereby have right to the Tree

of Life, and to enter through the Gates into the City.

To end, What though several have erred in the Computation of Times, this does no way invalidate the dignity of Scripture Oracles, nor the certainty of their distinctly timed issue; but should stir up o∣thers to compare Scriptures more accurately, to search the Ancient Hi∣stories more curiously, to discern what providences have writ their comment upon those parts of pro∣phecy already fulfilled, to be diligent in the computation of Eclipses and other appearances of the heavenly bodies. which are the onely true fixers of Chronology, without which all calculations in this nature will prove lame and insignificant, to con∣sider the nature of Scripture years which may somewhat differ from the Julian, But above all, to pray ar∣dently for the Spirits conduct, since the Apostle conjoynes the quenching of the Spirit to the despising of pro∣phecy, and know assuredly, That the Vision is for a fixed, an appoint∣ed time, and he that shall come will

come and will not tarry, and the benign Dews shall sweetly descend upon the Mountains of Zion, which tarrieth not (for mans time) nor waiteth for the Sons of Men.

Notes

• 1673. April. 6.
• Ps. 137.2.
• Jer. 51.13.
• Com. in Plin. l. 15. c. 29.
• Jos. 5.14.
• Herodot. l. 3. p. 323. Usser. an∣nal.
• Is. 51.11.
• Obs. 1.
• 536. 454. 82.
• Usser. an∣nals.
• Dan. 12.11, 12.
• Numb. 16.13.
• Ezek, 20.6, 15.
• Deut. 7.22.
• Exod. 17.10.
• Numb. 21.1.
• Obs. 2.
• Psa. 104.20.
• Isa. 21.12, 9,
• Hos. 2.15.
• Job 35.10. Ps. 139.12.
• Rev. 1.14.
• Luke 2.9.
• Mat. 11.29.
• 1 Pet. 3.4.
• Ps. 1.3.
• Songs 2.14.
• Songs 5.16.
• 4. l. 1. c. 155.
• Rev. 22.2.
• Athen. Dipnos. l. 15. p. 676.
• Is. 55.13.
• 60.13.
• Ʋs. 1.
• Phil. 4.22.
• Joh. 17.15. Acts 2.40.
• Songs 6.2.
• 4.15.
• Ezek. 34.29.
• Ezr. 6.1, 14.
• Neh. 13.4.
• Ps. 105.25. Ps. 106.46.
• Rev. 17.17.
• Zech. 3.5.
• Hag. 2.9.
• Is. 4.5.
• Gen. 3.24.
• Acts 7.38.
• Jos. 5.14.
• Ps. 45.3.
• Eph. 1.22.
• Is. 63.4.
• Is. 63.1.
• Rev. 14.20.
• Ps. 68.17.
• Suid. p. 1271.
• Zech. 6.13.
• Rev. 19.11.
• Judg. 7.18.
• Ps. 45.4.
• Zach. 6.13.
• Is. 2.4.
• Ps. 72.7.
• Curt. & Arian.
• v. 11.
• Curt. l. 7. c. 11.
• Exod. 14.14, 25.
• Josh. 8.2.
• Jud. 7.16.
• Is. 63.1.
• Ps. 78.72.
• Ps. 45.5.
• Jos. 1.9.
• Rev. 12.7.
• Rev. 17.14.
• Heb. 1.14.
• Sozomen l. 6. c. 2. p. 366. Theodo∣ret. l. 3. c. 20. Cassendor. Trip. Hist. l. 6. c. 47. Niceph. l. 10. c. 35.
• Soz. ibid.
• Jud. 8.
• Ezek. 17.20. & 32.3.
• Corona Myrtea.
• Exod. 15.22.
• Amos 3.7.
• Ʋs. 5. Add.
• Dan. 12.6.
• 8.14.
• 2 K. 25.8. Jer. 52.12. Usser. 2300 588 1712.
• Dan. 12.7.
• 7.25.
• Rev. 11.2.3.
• 〈◊〉〈◊〉 13.5.
• 1290

  410

  1700
• Paul. Dia∣con in add. ad Eutrop l. 16. p. 155.
• Rev. 1.3.
• Ps. 89.36, 37.
• Rev. 22 7.
• 2 Pet. 1.11.
• Ps. 102.14.
• 16.
• 18.
• Acts 3.21.
• 2 Pet. 3.2.
• 13.
• 15.
• Rom. 8.21.
• v. 10.
• Dun. 19.2.
• Ezek. 28.8.
• Zach. 1.12.
• Rev. 13.18.
• Is. 40.2.
• 41.25.
• Cyrus.
• Is. 62.7.
• 1 Chr. 28.3.
• 29.2, 3 9.
• Deut. 3.25.
• 34.1.
• Dan. 12.12.
• Rev. 21.21, 24.
• 22.14.
• 1 Thes. 5.19, 20.
• Hab. 2.3.
• Mic. 5.7.