Generation-work, or, A brief and seasonable word offered to the view and consideration of the saints and people of God in this generation, relating to the work of the present age, or generation we live in wherein is shewed, I. What generation-work is, and how it differs from other works, II. That saints in the several generations they have lived in, have had the proper and peculiar works of their generations, III. That it is a thing of very great concernment for a saint to attend to and be industrious in, the work of his generation, IV. Wherein doth the work of the present generation lye, V. How each one in particular may find out that part or parcel of it, that is properly his work in his generation, VI. How generation-work may be so carried on, as that God may be served in the generation / by John Tillinghast ...

The Interval of time betwixt the pouring out of the Sixth and Seventh VIALS.

Verse 13. AND I saw three unclean spirits like frogs, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet.

Vers. 14. For they are the spirits of Devils, working miracles, which go forth unto the Kings of the Earth, and of the whole world, to gather them to the battel of that great day of God Almighty.

These words to vers. 17. do not properly belong either to the Sixth or Seventh Vials, but contain an Interval of time betwixt both, in which some remarkable things in order to the pouring forth the seventh and last Vial, are to be transacted, which are,

1 The sending forth of Ambassadors or Agents from the Dragon, Beast, and false Prophet, to the Kings of the Earth.

By Dragon,

We are to understand, that Old Serpent the Devil and Satan (yet principally as acting in the Roman Monarchy; the seven Heads, and ten Horus of the Dragon, chap. 12.3. being the Armes of Rome) for so the Holy Ghost inter∣prets it, chap. 12 9. And the Dragon was cast out, that Old Serpent, called the Devil and Satan, chap. 20.2.

And he laid hold on the Dragon that Old Serpent, which is the Devill and Satan. Now where the Holy Ghost hath given a manifest interpretation, it is certainly curiosity to seek another.

As for the other two, the Beast and the false Prophet (the two Companions of the Dragon or Devil) we shall the better discern these two Monsters, if we consider how that,

Beast in the Revelation is sometimes spoken of with∣out any distinction made, as being but one. Sometimes with distinction, as though he were two, as Beast and Beast, Chap 13. Beast and Woman, Chap. 17. Beast and false Prophet, as here.

When Beast is spoken of without distinction, it denotes the Political and Ecclesiastical State both of the Roman Empire, as the same now is Antichristian.

As in Vial 2. Beast there used alone, denotes both States, as is clear, because the Image of the Beast, was of the first Beast, Rev 13.14 compared with ver. 3. The mark of the Beast was of the second Beast, spoken of chap. 13. the first Beast having no mark, and the two Beasts, Chap. 13. (which both are comprehended in the word Beast, Vial 2.) are (as shall appear anon) the Civil and the Ecclesiastical State of the Roman Empire, as the same now is under Antichrist.

So in Vial 5. Rome is called the Seat of the Beast; that is, the Seat of the Political State, for the Seat of the Ro∣man Empire, as the same was Pagan, (which State was Political onely) is given to the first Beast, Rev. 13.2. that is, the Civil, or Political State of Antichrist. And also the Seat of the Ecclesiastical; for it is upon the seven Mountains of Rome, the Woman sits, Rev. 17 9. i.e. the Ecclesiastical State. So that Rome is the Seat both of the Political and Ecclesiastical State; and therefore the Beast Vial 2. whose Seat is in Rome, must be under∣stood

of both States, Civil and Ecclesiastical, both which make up but one Beast, or Antichrist.

So Rev. 14.9 11. Chap. 15.2. Chap. 20.4. in all which places we have but one Beast spoken of, but the same as having a Mark, and an Image, which for what I said but now must be interpreted of both States, the Civil and Ecclesiastical.

The like we have Chap. 11.7. The Beast that ascen∣deth out of the bottomless pit shall make war against them, i.e. against the two Witnesses. Now this Beast ascending out of the bottomless pit is meant of both States, not onely for this reason, that both joyn in slaying the Witnesses, but because Chap. 17.8. we have it so inter∣preted; for John being shewn first either State distinct vers. 3, 4. 5, 6. the one represented by a Beast, the other by a Woman riding upon this Beast, in vers. 7, 8. hath the mystery of both together shewed him and both together are the Beast ascending out of the bottomless Pit, which Beast there spoken of in such various and seeming contra∣ry phrases, was, is not, yet is, shall ascend out of the bot∣tomless Pit, can be understood of no other but Antichrist in all, because it is said, The dwellers on the Earth shall wonder when they behold the Beast that was, is not, and yet is; noting thus much, that the dwellers on Earth, as yet saw not this Beast, for indeed his rise was not yet, John seeing the rise of this Beast, Chap. 13.1.11. as a thing to be after his time. Yet is he called the Beast [that was] because in respect of that Civil Power this Beast should exercise, and the Seat he should upon his rise sit in, he should not differ from the Roman Empire that then was, and had its beginning long before John wrote [is not] in respect of a power Ecclesiastical, as well as Civil, which Antichrist was to have; so he was not, the present Government when John wrote, neither knowing, nor al∣lowing any such power; for which cause though Anti∣christs

Seat and Civil Power; was in the Roman Empire as Pagan, yet was not the Empire or Government then the Beast here spoken of, or Antichrist. [Yet is] in re∣spect of will and desire, and a secret aspiring which then was after such a thing or power, which once obtained, would Midwife this man of sin into the world, 2 Thes. 2.7. The mystery of iniquity doth already work, 1 Joh. 2.18. Even now there are many Antichrists [shall ascend out of the bottomless Pit] because the rise of this Beast (which must, as I have said, be one and the same in all the several expressions) was to be afterwards, when the Ci∣vil power that now was in the hands of Pagan Emperors should fall into the hands of the Beast, and withall an Ecclesiastical power set up with it, both going together hand in hand, which should be a Government so abomi∣nable, that it is said to ascend out of the bottomless Pit, i.e. the rise of it should be as from Hell it self.

And therefore of this very Beast that was and is not, it is said, he is the eight, vers. 11. that is the eighth kind of Government which should be in the Roman Empire (a clear Argument that not the Empire in general, but the same as under Antichristian onely, is the Beast that was and is not: for all the several Governments are compre∣hended under the Empire in general, but the Beast that was and is not, is spoken of particularly, as but one, and that too the eight and last, which can agree to none but Antichrist) for five distinct kinds of Government had been before Johns time. First, Kings. Secondly, Consuls. Thirdly, Dictators. Fourthly, Decem-viri. Fifthly, Tribunes, which all were fallen, therefore saith he vers. 10. five are fallen. One, that is the sixth, then was, which was a Government by Cesars, who ruled the Empire in Johns time; therefore one is, another, the seventh, was yet to come, that is, by Christian Emperors; therefore saith he, the other is yet to come; and of this seventh, he

saith, when he commeth he must continue a short space; for indeed this continued but a little while, but the Empire growing corrupt, the Beast that was and is not, i.e. An∣tichrist creeps in; who is called the eight, And the Beast that was and is not, even he is the eight — vers. 11. be∣cause he sets up a new form of Government distinct from all the former, viz. an Ecclesiastical, and Civil State mixt together, which none of the former Governments had; and may therefore well then be called the eight, or another Government. And yet he is of the seven, and is of the seven — i.e. besides the new Ecclesiastical Power erected by this Beast, this Beast doth also exercise that Civil Power which the seven, or the several Govern∣ments, before him had, or did exercise. And for this rea∣son the seven Heads of the Beast, ver. 9. are interpre∣ted of the seven kinds of Government, ver. 10. Not to shew that by Beast is understood (as is generally concei∣ved) the Empire at large, including all the several Go∣vernments that were to be in it: But to shew that the power of all the seven former Governments should center in this Beast, whatsoever Civil power they had, he should have it all, who yet over and above should erect a new power, which none of the former had, in which sense he should be the eighth. And of this Beast it is said, he goeth into perdition, either because destruction will be his end, as chap. 19.20. or because under this Beast the Fourth Monarchy is to be utterly destroyed.

So that the Beast here ascending out of the bottom∣less pit, (which is the same Beast with that which kils the Witnesses, Revel. 11.1.) is to be understood of the Po∣litical and Ecclesiastical State both, of the Roman Em∣pire as now it is: though of the seven in respect of the Political State, and yet the eight in respect of the Ec∣clesiastical added to the other, yet but one and the same Beast, for the same Beast is the eight, and of the seven. I

therefore conclude, that Beast, when spoken of without di∣stinction, denotes Antichrists Civil and Ecclesiastical power both.

When Beast is spoken of with distinction, as Beast and Beast; Beast, and Woman; Beast, and false Pro∣phet: We are then by one to understand the Roman Ci∣vil State onely, by the other, the Ecclesiastical.

This is manifest Rev. 13. where we have two Beasts spoken of, the one arising out of the Sea, ver. 2. the other out of the Earth, vers. 11. By the first, we are to under∣stand the Civil State onely, for vers. 2. The Dragon gives to this first Beast his power, Seat, and great Au∣thority, i.e. the Devil, who all the time the Roman Em∣pire was Pagan, did rule in it, and was openly wor∣shipped there, seeing himself by Christian Emperors, now come to the Imperial Dignity, dethroned, so as that he cannot under that form procure any more as he had done, to be openly worshipped, and to persecute the Saints; he therefore resigns his Power, Seat, and great Autho∣rity, (i.e. Rome the Seat of the Empire, and the Power and Authority of the former Emperors, which was Ci∣vil onely) to this first Beast, for which reason the seven heads of the Antichristian Beast, Chap. 17.9.10. are by the Holy Ghost interpreted first. Of the seven Moun∣tains of Rome, the Seat of the Beast; And secondly, of the seven distinct kinds of Government, namely, the Power and Authority of the Beast, because both these, viz. the Seat and Civil power of the former Empire, are given into the hands of this first Beast, (the principal limb of Antichrist) so that by first Beast, the Civil State onely is to be understood, for the first Beast hath one∣ly what the Dragon resigns, and the Dragon could resign no more; the power of the former Empire, in which the Dragon ruled, being Civil onely.

But so subtle is this Dragon, the Devil, that by resign∣ing

to the first Beast, a second Beast doth arise, vers. 11. by which Beast the Devil obtains to be worshipped again, though under a more specious form and devout way of I∣dolatry, devised by the second Beast; and so what the Devil was before forced to let go, in one kind, he now by policy gets again in another. Now this second Beast is the Ecclesiastical State of the Roman Empire, the Pope his Hierarchy and Clergy, as appears:

1 Because his rise is out of the Earth, vers. 11. that is, his beginning is base, mean, and low, as the Popes at first, (when the Beast first began to rise) were poor Bishops, who in time by the favour of Princes got up to be Popes, and most of their exalted Clergy-men rise out of the dung.

2 He looks like a Lamb, as the Pope calls himself Christs Vicar, the Servant of the Servants of Christ, and his retinue pretend humility, and their power to be from, and for Christ, and hold their station successively from the Apostles, as he doth his from Peter.

3 He speaks like a Dragon. The Pope, and all they who derive their power from him, though he and they look ever so like Saints, yet the absoluteness of their De∣crees, Injunctions and Impositions, enforcing and compel∣ling the Consciences of all, declare them to be the Dragon, that is, the persecutor of the Woman, or Christs flock, as the Dragon is, Rev. 12.

4 He exerciseth all the power of the first Beast, Vers. 12. As the Pope hath a double sword, a tempo∣ral and a spiritual; and his inferior Clergy make use of a Civil Power to uphold their own cause, as well as a spi∣ritual.

Now whereas some conceive the first Beast here to be the whole body of the Roman Empire, as the same is the fourth Monarchy, whereof the Antichrist is but a part; and the second Beast to be the Antichrist, and his King∣dome

alone, it cannot so be; partly for the Reasons be∣fore given, and further, because according to this, the Beast should continue to make war against the Saints, and to kill them above two and forty months, for recko∣ning the time of the ten Persecutions, and all the time since, in which war hath been made upon the Saints, and they killed, it amounts to much more than two and forty months, which yet is the limited time of this Beasts per∣secution. Vers. 5. And power was given unto him to continue two and forty months. Yea, then how comes it to pass that this first Beast differs from the Dragon, who yet did represent the former Empire, for whereas the Dra∣gon (as one well observes) hath but seven Crowns, and those seven upon his Head, Chap. 12.3. this Beast hath ten Crowns, and those upon his Horns, vers. 1. which difference according to this Principle should not bee, for they should be one and the same: Therefore the first Beast is the Empire only as under Antichrist, and of that (as I have said) the Civil state onely, as the second the Eccelesiastical.

Furthermore as concerning these two Beasts, we are not to conceive, as though they sprung up at a distance, one a good while after the other, for the continuance of the first Beast (I have said already) is to be but two and forty months, and so much time is allowed to both the Beasts, Chap. 11.12. the holy City shall they (i e. both the Beasts) tread underfoot two and forty months. And indeed the treading the Holy City underfoot two and forty months can be no other act, but the act of the Beast, it agreeing so punctually to be the precise time of his Reign. And of what Beast?

I answer, That very Beast mentioned, vers. 7. which ariseth out of the bottomless Pit, and towards the end of this time kills the Witnesses; which Beast I have already shewed to be spoken of both the Beasts, viz. the Civil

and Ecclesiastical state, whose rise therefore must be together, the time of eithers Reign being two and forty months. For indeed so soon as the Roman Empire, which before was Pagan, but now Christian, began to be so corrupt as to be the first Beast, i. e. of Christian an Antichristian state, persecuting the true members of Christ, instantly with this corrupted state did the second Beast arise; that is, the sword and power of the Civil Magistrate which before was used by none but himself, came now to be in the hands, or at the will and disposal of Ecclesiastical persons, Church-men (as they are called) that these thereby might become fit instruments to set up, and establish their own Idolatries, and persecute the Saints; And by this arose a second Beast, exercising by permission all the Power of the first, and is therefore said to exercise it before him, vers. 12. in his sight, vers. 14. i.e. by leave or permission of the first Beast; for which cause, the making war with the Saints, vers. 7. the compelling all Nations that dwell upon the earth to worship the Beast, vers. 8. is appropriated to the first Beast, as though it were his act, whereas indeed it is properly the second Beast doth this, as is clear, vers. 15 16, 17. but hee doth it by exercising the power of the first, without which he could not do it; and therefore the same thing is recorded in describing either Beast, because in this bu∣siness the second Beast is the first mover, but the effecting of it, is done by the power of the first.

And indeed the second Beast may well be called another Beast, distinct from the first, notwithstanding the power he exerciseth by the power of the first, because the hands this power is now put into, or is at the disposal of, are such as not only are without right to this power, but also never had until this day any such power intrusted in them, or at their disposal.

Yet that these Beasts, though two, are indeed one, and

make up but one Antichrist is clear, because both the Beasts rise together, as before; both are alike in nature, actions, and conditions, for both are filthy Beasts, and cruel Tyrants, both Patrons of Idolatry, both bloody Persecutors of the Saints, both are helpful one to ano∣ther; the first Beast communicates of his power to the second Beast, vers. 12. the second Beast gives life to the image of the first Beast; vers. 15. yea vers. 18. one and the same number is assigned to both the Beasts, and the number of b••th the Beasts in conclusion of the Vision, is but the number of the Beast, i.e. of one Beast. Here is wisdome, let him that hath understanding count the number of the Beast; Which also addes a beam of fur∣ther light for the clearing of what I have said before; that Beast, when spoken of without distinction, is to be un∣derstood of the Civil and Ecclesiastical state both. So that in fine the result is, They are two Beasts, as a Poli∣tical, and an Ecclesiastical state, and yet but one Beast, as Antichrist.

What I have said of these two Beasts, I may say the same of the Beast, and the Woman, Chap. 17. The Beast the Woman rides upon, is the Civil state, the Wo∣man riding upon this Beast is the Ecclesiastical, only with this difference, the second Beast, Chap. 13. who upon his first rise was a Beast, aspiring to no higher de∣gree; and exercising the power of the first Beast, i. e. of the Civil state, by leave as it were, through permission of the first Beast, is now through a long standing risen from a Beast to a Woman, as disdaining to be in so low a degree as a Beast any longer. Yea, such a Woman as like a notorious Strumpet knows how to make the Kings of the Earth, yea the whole world follow her dance, and crouch to her, by which she is grown rich and gallant, having by who∣ring and jugling, got the riches, the gold, the precious stones, and pearls of the first Beast to her self, and to

shew what an aspiring spirit she is of, instead now of ex∣ercising the power of the first Beast, i. e. of the Civil State, by leave any longer, she is now like Lord and King got upon the back of the first Beast, who dares not cross her humor, for she rides him and rules him at plea∣sure.

And indeed the first Beast is justly recompenced for set∣ting up and countenancing such a Beast at first, who (ac∣cording to the Proverb) give an inch of power, he will take an ell; for whilst the first Beast remains a Beast still, this second Beast is from a Beast advanced to be a Woman, which not onely had robbed and plundered the coffers of the Beast, and got all his riches from him, but also knows how to ride the Beast, master him, and rule him as she list.

And certainly had not the first Beast been a very Beast, I mean, had not the Civil State at first so far degenerated, as instead of acting rationally as a man, to act sensually and bruitishly as a Beast, this great inconvenience would have been foreseen in the beginning, at least reme∣died in time, before the second Beast was grown to such a height, that he was now past taming, and able to ride and master the first Beast that set him up.

Now whereas the Woman, verse last, is said to be the Great City, it is (as I suppose) rather lain down as a Mark, or character to know the Woman by, and that from the place she was to sit in, then a description of the Woman, which verse 9. confirms me in, by giving us to understand that the woman sits upon the seven Mountains (i.e. the City Rome anciently built upon seven Mountains) therefore the seven Mountains, i. e. the City Rome, is not, to speak properly, the Woman, but the Seat of the Wo∣man.

What I have said of the two Beasts, the Beast and the Woman, I may also say of the Beast and the false Pro∣phet, spoken of in the words I am opening. The Beast

here is the Civil State, or the first Beast that ariseth out of the Sea; the false Prophet, the Ecclesiastical or second Beast, whose rise is from the Earth. And indeed he that shall but parallel the second Beast spoken of chap. 13. with what is spoken of the false Prophet, chap. 19. will find them to be one and the same; The false Prophet is a worker of Miracles, chap. 19.20. so is the second Beast, chap. 13.17. The false Prophet by his miracles de∣ceives the Beasts followers, chap. 19.20. so doth the second Beast, chap. 13.14. The Beast and the false Prophet are helpful the one to the other, for the Beast defends the false Prophet by his strength (for chap. 19.19. no force at all is mentioned that this false Prophet had at that great Randezvouze, who yet was presonally present with the Beast, for he is taken pri∣soner, vers. 20. therefore the Beast defends him) and the false Prophet by working miracles encourageth the Beast and his multitude, with hope of good success, God is of their side. In like manner the two Beasts, chap. 13. are (as before hath been shewed) helpful to each o∣ther.

The conclusion is, that by false Prophet we are to un∣derstand the second Beast spoken of chap. 13. and by Beast and false Prophet to understand the same here, as of the two Beasts there, viz. the Civil and Ecclesiastical State; onely with this difference, that Beast, which in his first rise, was but a Beast; afterwards (when more grown) a Woman, riding upon, and over-topping the Civil power, or first Beast, which gave him his rise, is now in his decli∣ning condition a false Prophet.

For the loss of Rome, where was his Magazine of Treasure, together with the seizing and intercepting his Rents and Tributes by the Conqueror, hath so pulled down the Beast, so plucked the plumes of the Romish Ec∣clesiastical State, i.e. brought the Pope and his Clergy to so

low an ebb, that it is now but little that they can contribute either to the assistance of the first Beast, the Romish Ci∣vil power, or towards the upholding of their own sinking Kingdom; yet because having been a proud Whore, this Beast is loath to be of little repute, and to come back a∣gain to his first original of a poor earthly Beast yea would fain have the first Beast, the Civil power still to dote up∣on him, and reckon him a considerable party, he will there∣fore seem now to make up by his fained piety and devotion what is wanting in his former outward strength and glory; and now he can be nothing else, he will needs be a Prophet to foretell good to his cause and Kingdom, though none he can do it; But observe, as when he was a Beast, he was an earthly Beast; as when a Woman, a Whore; so now, when a Prophet, a false Prophet. Though Anti∣christ may change shapes and formes, he can never make himself better than he is, but Antichrist he will be, an Ene∣my to Christ, an Imposter, a Deceiver, a Lyar still.

Having thus seen the meaning of the words and names (which I have purposely insisted the larger upon, because the right understanding hereof, doth (if I mistake not) o∣pen the door into the very mystery of this Book) I come to apply them to the business in hand, thus,

The Dragon, Beast, and false Prophet, who from the beginning were Partners, going hand in hand and ventu∣ring States together, seeing by the fall of the City Rome such a terrible shaking blow giving to their Kingdom, as that the next blow, if not prevented, is like unavoidably to be fatal, and to prove their utter ruin; they therefore now all of them convene in some General Councel, where they lay their heads together what thing is best for them to do to prevent another blow, or, if possible, to recover their own again. And upon debate two things being laid before them, as matter of deep and serious consultation, viz. The late loss they have received by the fall of Rome, and

that by causing some of the Kings of the Earth, who were friends to their cause before, now for fear of her tor∣ment, lest the like should befall themselves, to with-draw, and stand a loof off.

2 The great provocation since given to the Turk, by those very Instruments their Enemies, which is like to make him joyn in with the utmost strength hee can make (out of desire to revenge himself, and recover his own again) to ruin (if it may bee) this growing par∣ty.

The vote or result of the meeting from the foregoing premises is, that (as the thing which doth most conduce to the upholding of their cause) Agents and Ambassa∣dors, of the fittest they can find for such imployment, be speeded away to such Kings of the earth, as for the pre∣sent seem backward in the cause, to put life into them; and also to the Great Turk, to encourage and heart him on to engage with them, in a quarrel that is his, as well as theirs; together with all others, of whom they have either hope that they will, or may be drawn to joyn with them; that by one general Randezvouze of all their force together, they may venture the whole, sink, or swim, upon the event of one battel: Which battel is here called (for the remarkableness of it, both in regard of the multitude of enemies, and the glorious appearance of Christ with his Saints, who will fight this battel for them, in such a way as never before) the battel of that great day of God Almighty: which is (I conceive) the same battel with what is spoken, Psal. 110. Isa. 63.1, to 7: chap. 6.15. to the end, Ezek. 38.39. Dan. 12.1. Joel 3. Zech. 14.1, 2, 3, 4, 5. Mal. 4.1, 2, 3. Of which terrible, yet glorious day, to mention all that in the foregoing Texts, and elsewhere is recorded of it, would call for a Treatise of it self; and therefore I think it meet rather to leave the same to the sober and pious meditations of the Rea∣der,

than here to add any thing further upon so large a Subject.

Concerning the Agents and Ambassadors of the Dra∣gon, Beast, and false Prophet (who are said to be three (though possibly they may be multitudes) because a three∣fold number denotes perfection; and said to come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet; not as if one came out of the mouth of the one, another out of the mouth of the other, and another out of the mouth of the third; but because their sending is by the common con∣sent of the aforesaid three parties) who, or what they shall be, I look upon it as a part of curiosity to enquire any further into, then what is here by the Holy Ghost deter∣mined of them.

1 That they shall be Spirits, viz. for their subtilty, nim∣bleness, and activity.

2 Unclean Spirits, for the filthiness and impurity of their principles and conversation.

3 Like Frogs, for their bold impudency, and continu∣al croaking in the ears of those they are sent to, giving them no rest till they have drawn them forth to battel, withall creeping into every hole and corner of the world, to carry on their design.

4 Spirits of Devils, for their dissembling, lying, and cunning craft in deceiving, above all that ever were im∣ployed before them.

5 Working Miracles, and that (as it were) in way of imitation of the great and wonderful things God either hath done, or is then doing for his people; by this not onely to gain credit to their Ambassage, making the Kings of the Earth the more ready to receive it; but also to blind the eyes of those they are sent unto, and har∣den their hearts against the apparent works of God at this day, when they shall see things somewhat

like to what God is doing in the world, done by these: as the Magicians of Egypt did blind Pharoah's eyes, harden his heart, by doing like things before him by Di∣abolical art, as Moses did by the finger of God.

And here I cannot but in the way take notice of that which is the spiritual Engine of the old Serpent, and one of his most politick Stratagems and Devises, to blind o∣thers to the truths and dispensations of God in the world, making them very odious and to be loathed of many, which is, when he perceiveth that God hath any great Truth to make known, or any great Design to drive on in the World, which he cannot hinder, he will now become an Angel of light, and be of the foremost (by setting his own in∣struments about it) either in discovering this truth, or putting forward this design; that so, from a just cause of suspition being laid, a prejudice being begotten in peoples hearts against these things, the things though dis∣covered ever so clearly might find no acceptation, but ra∣ther a general dislike from those that should receive them; as at the time of Christs coming, he raised up false Christs as a blind, that the true might not be received. At the first preaching of the Gospel by the Apostles, he vaised up false Apostles. that the true might not be be∣leeved; which is a thing hath been worthily observed by a godly man of late, and I here mention it onely by way of remembrance, that none of us may be taken in this crafty and hidden snare.

Thus much of the first thing preparative to the pou∣ring forth of the seventh VIAL.

2 The Personal coming and appearing of the Lord Jesus Christ.

Verse 15. BEhold I come as a Theef. That Christ shall personally appear before the last and General Judgement, is a thing that seems to me to have much footing both throughout the Old and New-Testa∣ment; without granting of which, I my self cannot as yet (possibly others may) reconcile one Scripture with another.

And truly, to take notice of this Opinion here, I am necessarily put upon it, unless I should either wholly pass over these words, or be false to my own perswasions, and that which as yet I cannot think otherwise, is the main thing intended by the Holy Ghost in them.

Though yet as the Argument it self in this place doth more concern the time of his coming (viz. that his com∣ing shall be betwixt the sixt and seventh Vials) than the coming it selfe. So that I may keep to the Argument. I must here let go several Reasons I might make use of to prove this personal coming, and confine my self to such onely as will clear up this; viz. That the time of his per∣sonal coming is here spoken of, to be between the sixt and seventh Vials.

Now that Christs Personal coming, and not a com∣ing by his Power and Spirit onely, is the thing here in∣tended (which will fall out in this Interval or space of time betwixt these two Vials, though yet at the end of it, so as that it may indifferently be referred, either to the con∣clusion of this time, or the beginning of the seventh Vial) is clear to me, for these Reasons.

1 ARGUMENT, Christ shall personally appear at the time in which the remarkable battel of Armageddon shall be fought. But that shall be about this time.

That the battel of Armageddon shall be about this time, is clear in the words, That Christ shall then appear, I prove.

Isa. 66.16. For by fire, and by his sword will the Lord plead with all flesh, and the slain of the Lord shall be many. That this is the same with the battel of Armageddon hinted in the Text, and more fully des∣cribed, Rev. 19. vers. 17. to the end of the Chapter, appears,

1 Because the battel of Armageddon shall bee about the time of the Jews coming in; This our Discourse at large under the sixth Vial proves; So shall this; For vers. 7.8. we have their conversion spoken of, Before shee travelled, shee brought forth, before her pain came, shee was delivered of a Man-child; who hath heard such a thing? who hath seen such things? shall the earth bee made to bring forth in one day, or shall a Nation be born at once? for as soon as Sion travelled shee brought forth her children; And then presently, vers. 16. wee have this battel.

2 Upon the battel of Armageddon, wee have a new Heaven, and a new Earth, as the consequent of it. Rev. 21.1. I saw a new Heaven, and a new Earth, for the first Heaven and the first Earth were passed away. So this vers. 22. For as the new Heavens, and new Earth, which I will make shall remain before me.

3 Wee read of a Lake of fire, after the battel of Armageddon, Rev. 19.20. So here, verse last.

Object. But have we a coming here?

Answ. Yea vers. 15. For behold the Lord will come with fire, and with his Chariots like a whirlewind, to render his anger with fury, and his rebukes with flames of fire; Which coming that it must be Personal, I shall shew anon out of Rev. 19. which speaks of the

same coming, as the battel there and here spoken of, are one and the same.

The Prophet Daniel in his seventh Chapter doth ex∣cellently set this forth, where having had the four Mo∣narchies, which Chap. 2. were represented to him in the form of a great Image, and Antichrists Kingdom, a part of the fourth or last Monarchy by the feet of that Image, part of Iron, and part of Clay; now represented under another form of four Beasts; and Antichrist••s Kingdom by a little horn, arising amongst the horns of the 4th. Beast, or Roman Monarchy, he saith, ver. 11. That he beheld because of the great words the Horn spake (i.e. because of the blasphe∣mies of Antichrist) the Beast (that is, the fourth Monarchy now governed by Antichrist, the little Horn) slain, his body destroyed, and given to the burning flame, agreeing punctually to what is recorded, Rev. 19.19 20. of casting the Beast into the Lake of fire burning with brimstone, which comes in there as an effect of the battel of Armageddon: And indeed that these two Texts must agree in time, and be one and the same, is clear to me, because the main thing held forth in either, is the final destruction of the Roman Monarchy, and that as the same is under Antichrist. Neither may it be doubted that by the little Horn the Kingdome of Antichrist should bee meant, seeing what is here spoken of the little Horn, agrees so exactly to what in the Revel••tion is spoken of Antichrist, yea (which makes the thing most evident) the little Horn, and the Beast, or fourth Monarchy, are vers. 11. made one, and the same.

Bu•• you will say, Where have we a coming here?

Ans. Look vers. 13, 14. I saw in the night vi∣sions, and behold one like the Son of Man came with the clouds of Heaven, and came to the Ancien of days, and they brought him near before him. And there was given him Dominion, and Glory, and a Kingdome,

that all People, Nations, and Languages should serve him; his Dominion is an everlasting Dominion that shall not pass away, and his Kingdome which shall not be destroyed.

Object. But how appears this coming to be Per∣sonal?

Ans. From the Text; for observe first, God as the Ancient of dayes by the manifestation of his presence and power, with and amongst his people, (which (I take it) answers to the smoak wherewith the Temple is filled, Rev. 15. last) first begins to judge the little Horn, or fourth Beast, casting down his Thrones (the work at this day in hand.) Now whilst the Ancient of dayes is amongst his people sitting and judging the Beast, one comes to him like the Son of man with the clouds of Heaven to whom is given a Dominion, Glory, and King∣dome. Observe, first, He comes not to receive a King∣dome in a spiritual way as God, but as the Son of man. Secondly, He comes with the clouds of Heaven, the very phrase used to set forth his personal coming, Mat. 24.30. They shall see the Son of man coming in the clouds of Heaven, with power and great glory, Chap. 26.64. Hereafter shall yee see the Son of man coming in the clouds of Heaven, Rev. 1.7. behold he cometh with clouds, and every eye shall see him.

Thirdly, He comes to the Ancient of dayes (who according to his God-head is the Ancient of dayes) that is, the Father, who now had set up his Throne on earth, and (as the Great Judge) was in the midst of his people, manifesting his Almighty power amongst them in judging the Beast, and there receives his Kingdome, where the Ancient of dayes had now set up his Throne, was sitting and judging. And this is a manifest Argument, that although his coming is mentioned after the casting of the Beast into the burning flame, yet that indeed the same

must be before, because he comes to the Ancient of dayes, i.e. the Father, whilst hee was sitting upon the Throne in the midst of his people, and passing sentence against the Beast, before the Beast is slain, his body de∣stroyed, and given to the burning flame, which is the con∣cluding act, and the breaking up of the judgement, after which the Ancient of dayes sits no longer: Therefore, I say, his coming must of necessity be before the utter everthrow of the Beast or fourth Monarchy, and within the time that the Father by his presence and power amongst his people is judging of the Beast.

And indeed, if we do but compare this seventh of Da∣niel, with the 110. Psal. (which is also a Prophecie of Christs Kingdome) we shall find them most excellently answering one to another, and the one helping to open the other. In vers. 1. the Father saith to the Son, Sit thou at my right hand till I make thine enemies thy footstool. What then? Why, the Father as the Ancient of dayes, ha∣ving judged Christs enemies, and brought them well under, we have streightway, vers. 2 Christs coming. The Lord shall send the Rod of thy strength out of Sion. And what doth Christ do at his coming? Why, as upon his appear∣ing, he finds the Beast, Antichrist, here called the Head over many Countries (because this Whore sits upon many waters) and the Kings of the earth with their Armies ga∣thered together to oppose him; so presently he in his fury falls upon them, and destroyes them. Vers. 5. The Lord at thy right hand shall strike through Kings in the day of his wrath. The battel of Armageddon is called, That great day of God Almighty, Rev. 16.14. upon the founding of the seyenth Angel, the time of wrath, Rev. 11.18. Thy wrath is come; here the day of wrath. Vers. 6. He shall judge among the heathen, he shall fill the places with the dead bodies, he shall wound the Head over many Countries; agreeing to that of Daniel,

of slaying the Beast, destroying his body, casting it into the burning flame; and that Rev. 19. (where the bat∣tel of Armageddon is described) of destroying Kings and Captains, Vers. 18. casting the Beast into the lake of fire slaying the remnant, Vers. 20, 21.

This appears yet farther, Dan. 12.1. There shall bee a time of trouble, such as never was since there was a Nation even to that same time, and at that time shall thy people be delivered. The concurrence of this day of trouble, and the battel of Armageddon, both with the time of the delivery of Daniels people (or the Jews) proves them to be one and the same. Now that a coming there is here, is clear, At that time shall Michael stand up, which that it is Personal, will appear, by comparing with Matth. 24. where all acknowledge his Personal coming is spoken of, which yet is the same with this: for Christ speaking of the time of it, quotes this of Daniel, vers. 21, 22. Then shall b••e great tribulation, such as never was from the beginning of the world to this time, no nor ever shall ••e.

Another evidence of this wee have Joel 3. which Chapter agrees exactly to the battel of Armageddon; 1 In that, the Kings of the earth, and the whole world gather together, Rev. 16.14. here all Nations vers. 2. multitudes, multitudes, vers. 14. 2 That, is about the time of the Jews return; for when the Kings of the East are upon coming in, the Kings of the Earth gather to∣gether So this, vers. 1, 2. For behold in those dayes, when I shall bring again the captivity of Judah and Jerusalem, I will gather all Nations. 3 That is the great day of God Almighty, Rev. 16.14. the Supper of the great God, Chap. 19.17. this, the day of the Lord, spoken of by way of emphasis, vers. 14. The Day of the Lord is neer. 4 That, shall be in a place called Arma∣geddon, Rev. 16.16. signifying a place of destruction

his, in the valley of decision, vers. 14. i.e. the place of cutting off, where God will cut off his enemies. 5 That, is the treading of the Winepress, Rev. 19.15. So this, vers. 13. the press is full, the fats overflow. But is here a Personal coming? yea, vers. 16. The Lord shall roar out of Sion, and utter his voyce from Jerusalem, and the heavens and the earth shal shake, agreeing to tha•• Hag. 2.6, 7. (of which presently) v. 17. So shall ye know that I am the Lord your God, dwelling in Sion my holy Moun∣tain; agreeing to that, Rev. 21.3. Behold the Ta∣bernacle of God is with men, and he will dwell with them.

So Hag 2.6, 7. I will shake the heavens and the earth, and the Sea, and the dry land. And I will shake all Nations, and the desire of all Nations shall come. This being the same with the other of Joel, can relate to no other time, than the battel of Armageddon. Now the coming here spoken of is not spiritual, for the Pro∣phets of the Old Testament having an eye upon Christ as yet to come, do mostly, if not ever when they speak of his coming, intend such a coming of the Messiah, as they expected and waited for, which was Personal. Nei∣ther can this coming be his first coming, which was in a time of great peace, not of shaking Heaven, Earth, all Nations, as this is; then was Christ the desire of the Jews only, because known only to them; but at this coming he is the desire of all Nations, to which let me adde, the Apostle speaks of this as a thing to be fulfilled, Heb. 12.26, 27. Nor can the words look to the last and General Judgement, as if this coming were not till then, because after this coming Gods House here below is to bee built, and God will give peace in this place, i.e. either largely taken for the Earth, or strictly, for Jerusalem; and hard it will be to prove either of these things, at, or after the General Judgement.

This coming therefore must be that in the Text, I come as a Theef, both agreeing in time; and this being perso∣nal, that must also, The like to this we have with much clearness, vers. 21, 22, 23.

Yet further, this is clear, Zech. 14.3 4, 5. which place by all circumstances, the combination being general of all Nations, ver. 2. the time, about the time of the Jews discovery, &c. must needs be the same with the battel of Armageddon. Now would you see a coming here, read ver. 3. Then shall the Lord go forth and fight against those Nations. Vers. 4. And his feet shall stand in that day on the mount of Olives. Mount Olives was the place whence Christ rode as King into Jerusalem, Mat. 21.1, 2, 3. The place where Christ preached the most re∣markable Sermon of his coming, Mat. 24.3. the place whence Christ ascended, Act. 1.9.10.11, 12. and probably at his de∣scending shall come thither again. But perhaps this coming is not personal. Yes, ver. 5, The Lord my God shall come, and all the Saints with thee, agreeing to that, 1 Thes. 3.13. At the coming of the Lord Jesus Christ with all his Saints, which coming none deny to be his personal coming.

One place more, and I conclude this Argument, and that is, Rev. 19.19 20, 21. which that it is the same with the battel of Armageddon appears,

1 In that the parties are the same, the Beast, the false Prophet, and the Kings of the Earth being parties in both.

2 The time is the same, for this in the Vials hath two no∣table things going before it, 1 The ruin of the City Rome, under the fifth Vial. 2. The coming in of the Jews, who are spoken of in the sixth Vial; Accordingly that in chap. 19, hath preceding, First, Romes ruin, chap. 18. Secondly, The Marriage of the Lamb to his Bride, including in it the Jews conversion, chap. 19.7, 8.

3 The Expressions argue them to be the same, for one

is called, That great day of God Almighty, vers. 14. the other, The Supper of the Great God, chap. 19.17. In the one they are gathered to Armageddon, a place of de∣struction, vers. 16. In the other the rout gathered together are slain with the sword of him that sits upon the horse, that is, Christ.

Object. But how doth it appear that here is a Personal coming spoken of?

Answ. 1. Christ comes as a Bridegroom, vers. 7, 8 9. Now Christs coming as a Bridegroom is his Personal coming, Mat. 25.6, 10. Behold the Bridegroom cometh, go yee forth to meet him.

2 He is called the Word of God, vers. 13. The most glorious Title of all, by which the person of Christ is ex∣pressed, John 1.1. In the beginning was the Word, and the Word was with God, and the Word was God; yea, the person of Christ, as considered in both Natures, goes under this title, ver. 14. The Word was made flesh, and dwelt among us, 1 Joh. 1.1. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of Life. It is Christ as perso∣nally present, that is the object of the outward Senses, Hearing, Seeing, Handling, yet Christ as the Word was seen, heard, touched by John.

3 He is cloathed with a Vesture dipped in blood, v. 13. he treads the Wine-press of the fierceness and wrath of Almighty God, ver. 15. the same with that Isa 63.2, 3. (of which anon.) By these, the other expressions of fit∣ting upon a white horse, judging and making War, vers. 11. having eyes as a flame of fire, many Crowns on his head, ver. 12. (answering to that chap. 11.15. The Kingdoms of this world are become the Kingdoms of the Lord—) the Armies of Heaven following him, ver. 14. ••uling the Nations with a rod of iron (answering to

Psal. 2.9.) the sharp sword going out of his mouth, vers. 15. the name on his Vesture and Thigh, King of Kings, and Lord of Lords, ver. 16. Which of themselves look this way, will more clearly appear to be spoken of Christ, as personally coming; yet because Christs per∣sonal coming at this time would hardly be received for a truth, it is (as I conceive) therefore added ver. 9 These are the true sayings of God.

The conclusion then of all is this, Christ shall personal∣ly appear at the battel of Armageddon. That battel for time exactly agrees with the Text, therefore the com∣ing here spoken of, Behold I come as a Theef, is a per∣sonal coming,

2 ARGUMENT, Christ shall personally appear at the time of the Kingdoms restoring to Israel. But that shall be about this time. The minor Proposition I have proved before, in shewing that the coming in of the Jews must of necessity be betwixt the sixt and seventh Vials. The major, That Christ at this time shall appear, I prove,

1 From that of Paul, Rom. 11.26, 27. where the A∣postle speaking of the Jews conversion, mentions a coming of Christ, The deliverer shalcome out of Sion. Which words are to be taken in a litteral and spiritual sence both, (as are many Scriptures else) as appears from Isa. 59.20. whence they are quoted, where to evidence the spiritual sence of them, the Prophet saith expresly in the next verse, My Spirit that is upon thee shall not depart out of thy mouth, nor but of the mouth of thy seed, &c. noting, that as their sins shall be pardoned, so also more of the Spirit shall be given forth upon the Jews conversion than ever formerly (which more fully we have, Joel 2.28, 29. Zech. 12.10.) and this is the coming of the Deliverer to them in the spiritual sence. Yet that besides this there is a litteral coming in these words, appears, if you compare the foregoing verses 16, 17, 18. (upon which these have a

dependance) with the very same expressions almost, only a little more full, chap. 63.1, 2, 3, 4, 5, 6. where also (as here) mention is made of a coming. Ver. 1. Who is this that com∣eth from Edom? which cannot be a spiritual coming, i.e. a destroying of his Enemies by a glorious manifestation of himself, and his power, with, and amongst his people, because then the doing of the work should be by instru∣ments; whereas Christs arm alone, without any instru∣ment doth this work, as verse 3. I have trodden the Wine-press alone, and of the people there was none with me. Vers. 5. I looked, and there was none to help, and I won∣dered that there was none to uphold; therefore my own Arm brought salvation to me, and my fury it upheld me. Neither could the litteral meaning of the words have their fulfilling in his first coming, in which he was not glo∣rious in his apparrel, but without form and comeliness, Chap. 53.2. neither was that a day of vengeance to tread down the people in anger, as this is Vers. 4, 6. This comming therefore must be some other, and is in∣deed that we spake of but now, Rev. 19. where we have Christ coming forth upon a white horse, as will appear by comparing Vers. 3. I have trodden the Wine-press a∣lone, and of the people there was none with me; for I will tread them in mine anger, and trample them in my fu∣ry, and their blood shall be sprinkled upon my Gar∣ments, and I will stain all my raiment; and that with Rev. 19.13. He was cloathed with a vesture dipped in blood. Vers. 15. And he treadeth the Wine-press of the fierceness and wrath of Almighty God. And this com∣ing I proved but now by the circumstances of the Text, is, and must be the same with that I am opening, Behold I come as a Theef.

2 This appears Ezek. 37.24, 25. where speaking of the Jews restauration, and the Kingdom they shall have thereupon, and this too with a principal relation to the last

daies, (for the Chapter speaks of that time in which the sticks of Judah and Ephraim shall be one stick, Vers. 19. (i.e. The two Tribes, and ten Tribes, one people) shall have one King, and that too in their own Land, up∣on the Mountains of Israel, which never yet hath been since the rent in the daies of Rehoboam) it is said Vers. 24. My servant David shall be King over them. Now David was not a Type of Christ, as King, in a spiritual sense, so much as in a visible way, sitting upon an outward and visible Throne; if therefore a spiritual reign onely were here intended, the Antitype should not answer the Type, Vers. 27. My Tabernacle also shall be with them; yea, I will be their God, and they shall be my people, which is expounded, Rev. 21.3. Behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God; shewing, that these words have a spe∣cial relation to the time of the New Jerusalem, when Christ (as he hath already his Prophetical and Priest∣ly Offices) shall visibly and Personally execute his Kingly Office.

3 This appears farther Act. 1.6. from the Question propounded to Christ by his Disciples, Wilt thou at this time restore again the Kingdom to Israel? In which Question three things are taken for granted by the Que∣rists; As, 1. That the Nation of the Jews should one day be restored, and have a Kingdom. 2 That this Re∣stauration should be wrought by Christ. Wilt thou? 3 That it should be wrought by him in an outward visible way; for such a way is by them supposed as Christ did at that time appear to them in, which was an outward way, with his bodily presence. These three things by them be∣leeved, are ground for a fourth, which is the thing they question, namely, the time when this should be, Wilt thou at this time? Now observe it, the grounds of this

question, which includes the substance of what is pleaded for, viz. That the Kingdom should be restored to Israel, and that by Christs personal appearance, are neither of them denied by Christ, who undoubtedly had their que∣stion been grounded upon a mistake, would, yea, it had be∣hoved him to have shewn them their error, only their gree∣diness of a Kingdom at present, whilst he had other work for them to do first, is the thing reproved. Nay let me say, Christ doth in a manner affirm, all their suppositions, in saying, It is not for you to know the times and sea∣sons, as to say, true, Israel shall have a Kingdom resto∣red, I am to do it, and that as you now conceive perso∣nally appearing; onely it is not for you at present to know the time.

And this will more clearly appear if we carry these words to Act. 3.21. where we have that set forth by the word Restitution, which here is called a Restoring. Whom the Heavens must receive untill the times of re∣stitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began; yet with this difference, Act. 1. speaks of the Kingdom in refer∣ence to Israel onely, who shall be chief in it, Mich. 4.8. Thou, O Tower of the Flock, the strong hold of the Daughter of Sion, unto thee shall it come, even the first Dominion, the Kingdom shall come to the Daughter of Jerusalem, but Acts 3. in reference to the whole Crea∣tion, which in the day the Kingdom shall be restored to Is∣rael, shall also have a Restitution, which is expressed, Rom. 8.19, 20, 21, 22.

Now in these words we have a coming clearly discove∣red, he shall send Jesus which before was preached unto you, whom the Heavens must receive; Which that it is Personal, and not Spiritual onely, is clear, because such as the receiving of Christ in the Heavens at the time when these things were spokrn, was, and hath been since, such

shall his coming at this day be; but the receiving of Christ in the Heavens then, and since, cannot be under∣stood in a spiritual way, because in that sense he had said before, Lo I am with you to the end of the world, Mat. 28.20. but must be in respect of his Personal and Cor∣poral presence; therefore such shall his presence (Verse 19.) be with his people at this time, viz Personal and Corporal.

Now that this time of the restitution of all things should be the Day of the General Judgement (which hath been the common opinion) I cannot incline to, for these Reasons.

1 Because I find not the General Judgement spoken of in the plural number, as times, daies, as this is; the times of refreshing, vers. 19. times of restitution, vers. 21. these daies, vers. 24.

2 Because this is such a time as all the Prophets have spoken of, Which God hath spoken of by the mouth of all bis holy Prophets. Now not all; Nay, hardly any have spoken expresly of the General Judgement; but of the time of Christs Kingdom, all have spoken, as will ap∣pear to him that shall but take a view of the Prophets se∣verally; in doing which, though we might begin with E∣noch, the seventh from Adam, who according to Jude, Vers. 14. prophesied of Christs coming and Kingdom; and after him Jacob in his blessing of Judah, Gen. 49.9, 10. and Balaam afterward (though a wicked man, yet a Prophet) Numb. 24.17, 18, 19. Yet I rather choose to begin after Samuels daies, for there the Holy Ghost seems to point out our beginning, Vers. 24. yea, and all the Prophets from Samuel, have likewise foretold of these daies. Now beginning from Samuel (setting Jonah a∣side, which is but a History) not one but have spoken of these times; as to give instance,

David did it, Psal. 62. The whole Psalm is a Prophe∣cie

of Christs Kingdom, and not Solomons any otherwise than in the Type, as is clear, 1. From the continuance of this Kingdom, vers. 7. as long as the Moon indureth. 2. The extent of it, vers. 8. From Sea to Sea, from the Rivers to the ends of the Earth. 3. The Subjects of it, all Kings, and all Nations, vers. 11. neither of which ei∣ther did, or could agree to Solomons Kingdom, Psal. 102.16. When the Lord shall build up Sion, he (i.e. Christ) shall appear in his glory. And that the fulfilling of this relates to the last times is evident, Vers. 18. This shall be written for the Generation to come, when (as verse 22.) the people are gathered together, and the Kingdoms to serve the Lord.

Isaiah likewise Chap. 2.2, 3, 4. It shall come to pass in the last dayes, the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the Hills, and all Nations shall flow un∣to it. And he (i.e. Christ) shall judge among the Na∣tions, and rebuke many people. Chap. 9.7. Of the in∣crease of his Government and peace there shall be no end, upon the Throne of David, and upon his Kingdom (whose Throne and Kingdom was outward) to order it, and establish it with Judgement and Justice. Chap. 32.1, 2. Behold a King shall reign in Righteousness, and Princes shall rule in Judgement. (Christ and his Saints reigning together) And a man (noting a corporal presence as well as spiritual at this day) shall be a hiding place from the wind, and a covert from the tempest. Chap. 35.4. Your God will come with vengeance, even God with a recompence, he will come and save you. The whole Chapter speaks of Christs Kingdom, and the coming here agrees to that, chap. 63.1, 2. &c. which I have proved to be Personal.

Jeremiah also, who throughout chap. 30, 31, 32, 33. treats of Christs Kingdom, and that too in the last days

(when Ephraim, Head of the Ten Tribes, never ga∣thered as yet since their Captivity) shall come in.

Ezekiel Chap. 34 11. to the end. Chap. 37. through∣out.

So Daniel, Chap. 2 44.45. In the dayes of these Kings shall the God of Heaven set up a Kingdome, which shall never be destroyed; and the Kingdome shall not be left to other people, but it shall break in peeces and consume all these Kingdomes, and it shall stand for ever. This Kingdome must bee outward, because it breaks in peeces the four Monarchies, which were out∣ward, and takes the place of them, and it is improper to say a meer Spiritual Kingdome can take place of an outward, and why as the four former Monarchies, had alwayes some visible Head, the same should not be in this fifth, I see no reason, Chap. 7.27. And the Kingdome and Dominion, and the greatness of the Kingdome un∣der the whole Heaven, shall be given to the people of the Saints of the most High, whose Kingdome is an ever∣lasting Kingdome, and all Dominions shall serve and obey him, i.e. Christ, who in this Kingdome shall rule as Head, and the Saints under him. And this Kingdome must be outward, for the Kingdome of the little Horn, which was an outward Kingdome, is the Kingdome here given to the Saints, that Christ and his Saints rule in.

So Hosea, Chap. 1.10, 11. Chap. 3, 4, 5. both places agreeing punctually to that of Ezek. 37. which I have opened. Joel, Chap. 2.28. to the end, Chap. 3. opened also before. Amos Chap. 9.11. to the end. Obadiah vers. 21. And Saviours shall come upon mount Sion, and shall judge the mount of Esau, and the Kingdome shall be the Lords.

Micha, Chap. 4.6, 7. In that day will I assemble her that halteth, and I will gather her that is driven out,

and her that I have afflicted. And I will make her that halted a remnant, and her that was cast off a strong Nation, and the Lord shall reign over them in mount Sion, from henceforth even for ever. Chap. 5.4. And he (i.e. Christ, as vers. 2.) shall stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord his God, and they shall abide, for now shall he be great unto the ends of the earth, vers. 5. And this man shall be the peace (it is proper to Christ alone to be called the Peace) when the Assyrian shall come into our land, and shall tread in his Palaces. Nahum, Chap. 1.15. Behold upon the Mountain the feet of him that bringeth good tydings, that publisheth peace. O Judah keep thy solemn Feast, perform thy vows; for the wicked shall no more pass through thee, he is utterly cut off, explained, Zech. 14.4. His feet shall stand in that day upon the mount of Olives, vers. 21. And in that day there shall be no more Canaanite, i.e. the house of the Lord of Hosts. Habakkuk, Chap. 2.14. For the Earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the Sea. To what time this relates, see by comparing with Isa. 11.9. where wee have the same words. Zephaniah, Chap. 3.8. to the end. Haggai, Chap. 2.6, 7, 21, 22, 23. before opened. Zechariah, Chap. 6.12.13. Thus speaketh the Lord of Hosts, saying, 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, Even he shall build the Temple of the Lord, and he shall bear the glory, and shall sit, and rule upon his Throne, and he shall be a Priest upon his Throne. This Prophecie relates to Christ, who is the Branch, who is to bear the glory, and not any creature, yea, who, and no other is King and Priest both, upon his Throne. Chap. 9.9. Rejoyce great∣ly, O Daughter of Sion, shout, O Daughter of Je∣rusalem;

Behold thy King cometh unto thee, he is just, and having salvation, lowly, and riding upon an Asse, and upon a Colt the foal of an Asse. And I will cut off the Chariot from Ephraim, and the horse from Jeru∣salem, and the battel bow shall be cut off, and he shall speak peace unto the heathen, and his Dominion shall bee from Sea even to Sea, and from the River to the ends of the earth. Which latter words are an evidence the Pro∣phecie is yet to be fulfilled; and this coming of Christ as a King, is the same, which (as under a type) was repre∣sented by Christs riding into Jerusalem, Mat. 21.4, 5. and that was in a Personal way.

There is but one Prophet more, and that is Malachy, who also speaks of this, Chap. 3.2. Who may abide the day of his coming? and who shall stand when he ap∣peareth? for he is like a Refiners fire, and like Fullers sope, Chap. 4.1, 2 3. Behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly shall be as stuble; and the day that cometh shall burn them up, that it shall leave them neither root nor branch. But unto you that fear my Name, shall the Sun of righteousness arise.

Thus I have lead you through all the Prophets, na∣ming but a few Texts out of each (more especially the Psalms, Isaiah, and Zechary, which every where are full of this) instead of many that might be, shewing you what a harmony there is amongst them all, as to the time of Christs Kingdome; which if any one can shew so full a harmony as to that of the General Judgement, I shall for time to come lay by this Scripture, as not of weight to prove the thing in hand; but till this is done, I shall hold my own conclusion, viz. That the time of the Restitution of all things, when Christ is Personally to appear, being that which all the Prophets have spoken of, is not the General Judgement, (which few or none

have spoken of) but the time of restoring the King∣dome of Israel, that being the thing that all the Prophets are full of, having treated of no one Subject more, nay not half so much.

And indeed the 20. verse suits this Interpretation well, And he shall send Jesus which before was preached unto you; the latter words unto you, having reference as well to sending as preaching, and the meaning is, That Christ shall at this time as verily be sent of the Father to the Jews, as then he was preached to them by Peter, and therefore Tremelius in his Translation out of the Syriack, reads the (Vobis) to you, twice, after either Verb.

The Argument then lyes thus, If that Christ shall perso∣nally appear at the time of the Kingdoms restoring to Is∣rael (as hath been at large proved) and if this shal be in the Interval of time betwixt the sixth and seventh Vials, (as also hath been formerly proved) then doth it follow, that Christs personal appearance or coming shall be be∣twixt the sixth and seventh Vials; and so is the very coming here spoken of: Behold I come as a Thief.

Two Arguments more to prove our Position, are in the words themselves, which are,

3 ARGUMENT. The phrase of coming as a Thief, is most frequently used in Scripture to express Christs personal coming, which therefore is the coming here intended, 1 Thess. 5.2. For your selves know per∣fectly that the day of the Lord so cometh as a Thief in the night. 2 Pet. 3.10. But the day of the Lord will come as a Thief in the night, in which the heavens shall pass away with a great noyse. So Mat. 24.42, 43, 44. Luk. 12 39, 40.

4 ARGUMENT. The duty here spoken of, to which a special blessing is annexed, is that very duty which beleevers are with much earnestness exhorted

unto, whensoever Christs personal coming is spoken of, Mat. 24.42. Watch therefore, for ye know not what hour your Lord doth come, Chap. 25.13. So Mark. 13.32, 33, 34, 35, 36, 37. 1 Thess. 5.2. compared with 6. all which places speak of no other coming but his Per∣sonal.

Yea the blessing annexed to this duty of watchful∣ness we do not read of but thrice more in all the Scripture, and that is ever in such places where mention is made of his personal coming, Luke 12.37, 38. we have the bles∣sing twice pronounced, Blessed are those servants, whom the Lord when he cometh, shall find watching. And if he come in the second watch, or in the third watch, and find them so, blessed are those servants, Mat. 14.46. Blessed is that servant whom the Lord when hee cometh shall finde so doing; what doing? why, watching, and being ready against his coming, as vers. 42.44.

These two last Arguments taken from the words, I must confess, do not of themselves conclude the thing, because the same expression of coming as a Thief, with the duty of watching annexed thereto, I find once used in a spiri∣tual sense, and that in Christs admonition to the Church of Sardis, Chap. 3.2, 3. Yet considering that is but once, and the other sense frequent, there is hardly room left (could nothing else be said) for an indifferency in the the thing, whether the coming here be spiritual or perso∣nal, so as that we may take or leave; but now, when to∣gether with these the weight of the foregoing Arguments and Scriptures shall be put in the ballance, it will then appear that there is not only a probability, but a conclu∣ding strength in these also.

Before I leave the thing, I shall adde yet further two Arguments more, tending not so much to prove the Per∣sonal ceming of Christ to be here meant, as in the general that the same is very neer, and therefore

most likely to be the coming here spoken of.

1 Because the Apostle tells us, 2 Thes. 2.8. That the man of sin is to be consumed with the breath of his mouth, and destroyed with the brightness of his com∣ing, which coming, can be no other than his Personal coming; because it was that coming the Apostle had been speaking of Vers. 1, 2. about which the Thessalonians were shaken in mind, and troubled, as conceiving it to be at hand (possibly from what the Apostle had written in his first Epistle, chap. 4.15, 16, 17. (whence it might be infer∣red, as if that present Generation should live to see that day) and therefore he saith, Not by word, nor letter as from us, Verse 1.) which trouble the Apostle endeavors to remove, by telling them that the man of Sin who was to be destroyed with the brightness of this coming was not as yet revealed, and that therefore this coming, which they were in doubt about, could not be sudden.

Now observe, do we already see the first, viz. The Man of Sin in a consumption, by the breath of Christs mouth, i. e. the preaching of the Gospel? then may we conclude the second, viz. his final destruction, which shall be by the brightness of Christs coming, or appearing, can∣not be far off; and therefore it is more consonant to the A∣postles meaning, to look for, and expect this coming here, betwixt the sixt and seventh Vials, (where a Personal coming is hinted) which time is near to us, than not to expect the same till the General Judgement, which (as shall appear hereafter) is from us a thousand years at least, how much more I know not; and surely, Antichrists con∣tinuance shall not be so long.

2 Because Peter tells us expresly, that Christs Perso∣nal coming shall be before the New Heavens, and Earth, 2 Epist. 3.10, 11, 12. But the day of the Lord will come as a theef in the night, in the which the Heavens shall pass away with a great noyse, and the Elements shall

melt with fervent heat, the Earth also, and the works that are therein shall be burnt up. None that ever I mes with denies this to be his Personal coming; yet after∣wards, and that too as a fruit of this coming, which therefore Peter brings in with a nevertheless, as having reference to the Heavens and Earth before dissolved, comes in the promise of the New Heavens and Earth, verse 13. Nevertheless, we according to his promise (seem∣ing to have his eye upon those very New Heavens and Earth promised, Isa. 65.66.) look for New Heavens and a New Earth wherein dwelleth righteousness. Now that these New Heavens and New Earth, must be, and there∣fore this coming which is to precede them, before the last and General Judgement, is clear, because at the General Judgement, the Earth and the Heavens fly away, and their place is no more found, Rev. 20.11. therefore no New Heavens or Earth after that; yea, the places in I∣saiah which Peter hath his eye upon, cannot be applied to the General Judgement, or any time after it, there∣fore the New Heavens, and New Earth (which this Personal coming is a fore-runner of) must be before that day.

Obj. But when then are they? or where are we to place them?

To that I Answer, immediately after the battel of Ar∣mageddon, or instantly upon the pouring forth of the seventh Vial, when the voyce comes from the Throne, It is d••ne, Rev. 16.17. that is, as appears, Chap. 21.5, 6. All things are made new. He that sate upon the Throne said, Behold I make all things new; and then verse 6. He (i.e. He that sate upon the Throne still) said unto me, It is done, one Phrase expounding the other. If therefore Christs Personal coming, according to Peter, must be be∣fore these New Heavens and Earth, and if these New Heavens and Earth are the effect of the seventh Vial, then

is it most agreeable to Peters sense, as well as Pauls in our last words, and the Prophets of the Old Testament, yea, our Saviour himself in our former Arguments, to place the Personal coming of Christ here, betwixt the sixt and seventh Vials, where it is said, I come as a Theef; and indeed as Peter doth here mention a Personal coming, a little before the New Heavens and the New Earth; so doth Isa. 66.15, 16. with verse 22. and John likewise, chap. 19.11. with chap. 21.1. (both which comings I have proved to be personal) so that in this there is a glori∣ous Harmony betwixt them, and therefore it is safest to make the coming and time thereof, one and the same in all.

And truly to me it is a Riddle how any of those worthy men (which are not a few) who yet strongly affirm the pouring out of the seventh Vial to be the last and General Judgement, can from their own Principle conclude any o∣ther, than that the coming of our Text (which is the immediate antecedent of the seventh Vial) is, yea, must of necessity be a Personal coming,

Having hitherto been proving Christs personal coming, to be the coming intended in these words, I shall now na∣kedly discover my own thoughts about it, which possibly may prevent the rise of some Objections in the breasts of others, and withall be no weakening to my former Argu∣ments, which are,

That I do not conceive this coming to be any other than that second coming, which is an Article of our Christian Faith, and we all look for, though not to be at this time (and indeed what I said last out of Peter, though I should add nothing else, doth give it so to be) for I can finde in Scripture but two personal comings of Christ; one in which he bare our sins, and the other in which he shall appear without sin to salvation, Heb. 9.28. Christ was once offered to bear the sins of many, and unto them

that look for him, shall he appear the second time with∣out sin to salvation; and as all the Scriptures which speak of his Humiliation, Death, and Sufferings, have relation to the first; so those Scriptures which speak of his coming, Kingdom, and glory, to the second. And in∣deed that coming which good men look upon to be at the General Judgement, doth most exactly agree to what is re∣corded of this coming, for,

1 That coming shall be a Coming as a Bridegroom, Matth. 24.6. Behold the Bridegroom cometh; intimating, it shall be comfortable and glorious to the Saints; such shall this be, Rev. 19.7, 8, 9.

2 That coming shall be a black dreadful and terrible day to the Enemies of Christ, to whom therefore he is said to come in flaming fire, rendring vengeance, 2 Thes. 1.8. to descend from Heaven with a shout, with the voyce of the Arch-Angel, and the Trump of God. 1 Thes. 4.16. such a coming as shall make all the Tribes of the Earth to mourn, Matth. 24.30. Then shall al•• the Tribes of the Earth mourn, and mens fiearts fail for fear, Luk. 21.26. Mens hearts failing them for fear, and for look∣ing after those things which are coming on the Earth, for the powers of Heaven shall be shaken, in which the Heavens being on fire shall be dissolved, and the Ele∣ments shall melt with fervent heat, 2 Pet. 3.12. such also shall this be, as in many of the fore-quoted Scriptures appear, Isa 63.1. Who is this that cometh from Edom, with died garments from Bozrah? Vers. 4. The day of vengeance is in mine heart. Verse 6. I will tread down the people in mine anger, and make them drunk in my fury. Chap. 65.15. For behold the Lord will come with fire, and with his Chariots like a whirlwind, to render his anger with fury, and his rebukes with flames of fire. Verse 16. For by fire and by his sword, will the Lord plead with all flesh, and the slain of the Lord shall be

many. Joel 3.16. The Lord also shall roar out of Sion. and utter his voyce from Jerusalem, and the Heavens and the Earth shall shake. Mal. 3.2. Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a Refiners fire, and like Ful∣lers sope. Chap. 4.1. For behold the day commeth that shall burn as an ov••n, and all the proud, yea and all that do wickedly shall be as stubble; and the day that com∣eth shall burn them up, that it shall leave them neither root nor branch. These Scriptures (as hath been before shewed) relate to this coming.

3 That coming shall be upon men unawares, Luk. 21.34, 35. Take heed lest at any time your hearts be o∣vercharged with surfetting, and drunkenness, and cares of this life, and so that day come upon you una∣wares. For as a snare shall it come on all men that dwell upon the face of the earth. 1 Thess. 5.2. Your selves know perfectly that the day of the Lord cometh as a Theef in the night. So shal this; Behold I come as a Theef.

4 That coming shall be at a time of great tribulation, such tribulation as makes Christ, out of love to his Elect, that they might not be swallowed up with it, to shorten the daies of his coming, Matth. 24.21. For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. Verse 22. And except those days should be shortned, there should no flesh be saved; but for the Elects sake those days shall be shortned. So shall this, Dan. 12.1. At that time shall Michael stand up, and there shall be a time of trou∣ble, such as never was since there was a Nation, even to the same time. Zech. 14.2. I will gather all Na∣tions against Jerusalem to battel, and the City shall be taken, and the houses rifled, and the women ravished; and half of the City shall go forth into Captivity, and the residue of the people shall not be cut off from the

City. Verse 3. Then shall the Lord go forth, and fight against those Nations. 4. And his feet shall stand in that day upon the Mount of Olives. Verse 5. And the Lord my God shall come, and all the Saints with thee.

5 That coming shall be about the time of the Beasts final overthrow. This hath been the opinion of all good men, till of late, that Christs second coming should give the final overthrow to Antichrist; and this they have founded up∣on that of the Apostle, 2 Thess. 2.8. (which I made use of but even now) Whom the Lord shall consume with the spirit of his mouth (i.e. by the preaching of the Gos∣pel, the Man of Sin shall first grow into a consumption, which consumption he hath been in these many years) and shall destroy (viz. his final destruction) with the bright∣ness of his coming; and this Text some call an undenia∣ble Oracle to prove this truth, accordingly the coming I am speaking of, agrees exactly to this, for the effect of the battel of Armageddon, which battel is instantly up∣on this coming, is the utter destruction of Antichrist, giv∣ing the body of the Beast to the burning flame, Dan. 7.11. casting the Beast and false Prophet both, into the lake of fire burning with brimstone, Rev. 19.20. but in case Christs second coming should not be till the last Judge∣ment, which cannot be less (as I shall shew anon) than a thousand years after this battel, then could not the final destruction of Antichrist be at the time of Christs second coming; for (according to this principle) his destruction should be a thousand years before it.

6 That coming (called by good men, Christs coming to Judgement) shall be a coming with all the Saints, 1 Thess. 3.13. At the coming of our Lord Jesus Christ, with all his Saints. So shall this, Zech. 14.5. The Lord my God shall come, and all the Saints with thee.

And indeed that Christ shall at this day bring all his Saints with him, and not those only who have been Mar∣tyrs or Sufferers (as some suppose) is a thing that ne∣cessarily follows, upon what hath been said before; for if this shall be that very coming of Christ which is by all looked upon as his last; after which Christ will return no more to Heaven, to come (in such manner) thence again, then most certainly, not Martyrs only, but all his shall come with him. And this, Scripture doth plenti∣fully bear witness to, 1 Thess. 4.14. For if we beleeve that Jesus dyed and rose again, even so them also which sleep in Jesus (as all Saints do) will God bring with him, vers. 16. The dead in Christ (not some of them only, but all that are dead in Christ) shall rise first, i. e. shall have part in that first Resurrection, Rev. 20.5, 6.

1 Cor. 15.23. Christ the first fruits, afterwards they that are Christs (not some, but all that Christ hath a right unto, and is interest in) at his coming, and it is of the first Resurrection only (I take it) that this whole Chapter speaks; for the following verses, from vers. 35. to the end, speak of the Resurrection of such only, as shall have glory put upon them in the Resurrection, Though sown in dishonour, yet raised in glory; Though sown in weakness, yet raised in power, vers. 42.43. Yea, such in whom death upon their Resurrection shall be swallowed up in victory, vers. 54. which are things, not appliable to the resurrection of any but Saints.

Matth. 24.31. He shall send forth his Angels, and they shall gather together his Elect from the four winds of heaven; that is, all that are his Elect, from all parts and quarters of the World; and we read not of two gather∣ings together the Elect, but of one only; to which agrees 2 Thess. 2.1. I beseech you by the coming of our Lord Jesus Christ, and by our gathering together to him.

2 Tim. 4.8. Henceforth 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. A Crown of righteousness is to be given, in that very day that suffering Paul should receive his Crown, to all that love Christs appearing, which is a qualification common to Saints, not peculiar to Martyrs, or sufferers only.

In Rev. Chap. 2.3. The Promises made to the several Churches (which for their accomplishment have reference to the time of the New Jerusalem) run to overcommers, He that overcommeth to him will I give power over the Nations: And he shall rule them with a Rod of Iron, as the vessels of a Potter shall they be broken to shivers, even as I received of my Father, Chap. 2.26, 27. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out; and I will write upon him the Name of my God, and the Name of the City of my God, which is New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name, Chap 3.12. To him that overcometh, will I grant to sit with me on my Throne, even as I also overcame, and am set down with my Father in his Throne, vers. 21. which Texts, as they clearly prove, that not Martyrs alone, but all Saints shall have their share of glory in the New Jerusalem, because a man may be an overcomer, who notwithstand∣ing may not be a Martyr, or an actual sufferer; so also do they as strongly prove that the Saints now dead shall cer∣tainly rise again, and be inhabitants in this New Jerusa∣lem, because otherwise these Promises (made to that time) had been of no use, nor could have administred any comfort to the Saints in those Churches to whom these were firstly made, they being dead many hundreds of yeers ago, if so be they were not riss at the beginning of

the thousand yeers, Rev. 20. when the New Jerusalem is to be set up.

Object. Whereas it is said. Rev. 20.4, 5. that the souls of those who had been beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the Beast, neither his Image, neither had received his mark upon their fore-heads, or in their hands, they lived and reigned with Christ a thousand yeers; But as for the rest of the dead (i.e. say some, such as were not Martyrs) they lived not again, until the thousand yeers were finished.

I answer, If [rest of the dead] exclude any of the Saints from the first Resurrection, then doth it include them in the second Death, for the promise of being freed from the second Death runs to those only who have part in the first Resurrection, vers. 6. Blessed and holy is hee that hath part in the first Resurrection, on such the second Death hath no power; therefore (I take it) that the Dead here opposed to the Living, are the wicked dead to the godly living, whose Resurrection is not to be till the General Judgement, vers. 13. who as they shall then arise to be judged, so being judged they are streightway sent to Hell; for as Death and Hell deliver up their dead, vers. 13. so Death and Hell (i.e. the per∣sons of those Death and Hell delivers up) are cast into the lake of fire, vers. 14. and as the first Resurrection hath this golden Note set upon it, Blessed and holy is hee that hath part in the first Resurrection, on such the so∣cond Death shall have no power; So the second this black mark, This is the second Death, vers. 14.

Now the reason why suffering Saints are principally mentioned in the first, I take to be this, because this Book of the Revelations being a doleful Tragedy, in the greatest part of which we have little acted, but the suffer∣ings

of the Saints; Christ therefore to sweeten this bit∣ter cup at the bottome, and conclude this Tragedy (as I may so say) with a glorious Comedy, speaks of those chiefly now (though not excluding others) as reigning with him, who throughout the book before, had been spoken of as suffering for him.

As to those Texts, Mat. 19.29. 2 Tim. 2.12. with other such like, which may seem to favour this opinion, I onely say, that heither those, nor any other that hitherto I have met with, do positively exclude any Saints from that glory the Martyrs shall have in Christs Kingdome, though true it is, some Texts (where the Argument in∣sisted upon is suffering) specifie (not to exclude others, but for the comfort of the Sufferers) Martyrs or Sufferers only.

Yet if the Question be stated thus, whether Martyrs or Sufferers, shall not have a greater degree of glory in this Kingdome, than many others; I shall not oppose it: For as I conceive the degrees of glory intimated, 1 Cor. 15.40, 41. (which place (as I have shewed) speaks of the first Resurrection) are more proper to be re∣ferred to this time than to heaven hereafter, when God shall be all in all: So do I conceive that the more any man here hath laid out himself, either in a way of doing, or suffering for Christ, the greater glory and honour shall be put upon him at this day; which as it is incouragement now to do for Christ, so doth it give yet a farther answer, and that which I conceive may reconcile the difference) to such Scriptures, as seem to intitle Martyrs only to the glory of this day.

Now taking this coming of Christ (as hath been laid down) for that second coming we all wait for, I see as yet no inconvenience following upon it, in case we say, that Christs second coming shall be at this time, betwixt the pouring out of the sixth and seventh Vials; and what

things are to be done in the world afterwards, are such things only as Christ will dispatch betwixt his coming, and the time of the end. And thus to conceive of Christs second coming, as it no wayes tends to loosness, but ra∣ther the neerness of this day calls aloud upon all to watch; yea may cause all those who have hope in a day of Re∣demption to lift up their heads with joy, because their Redemption draweth nigh; so doth it seem more agree∣able to the current of Scriptures, and also to that which but a few years ago, was the faith of Gods people in general, to wit, that Christs second coming could not bee far off, than the contrary opinion doth, which makes this coming, not to be till the General Judgement, which cannot be so little as a thousand yeers off.

And truly when I consider how godly Ministers and people not many years past, did provoke one another from Christs second coming, and harp upon it as near; and how at present few speak of that, but look at comings of another kind, setting the second coming a great way off; It is so far from bringing me into a beleef with them, as that contrariwise it nourisheth within me a per∣swasion more strongly, that his second coming is at hand, and he will be upon us unawares, because the Scripture tells us this day shall come as a snare upon all, Luke 21.35. And the Son of man at his coming shall hardly find faith (to beleeve his coming is so near) on the earth, Luke 18.8. Yea he comes at midnight, Matth. 25.6. an hour when but few are looking for their friend, and the calling upon beleevers so frequently to watch whensoever Christs second coming is spoken of, lest that day come upon them unawares, and overtaken them as a Thief in the night, implies no less to me, than that which experience within these few years teacheth, that they (as well as others) will be apt to put the day of Christs coming far from them. And by how much I read over

these Scriptures the oftner, by so much have I the less hope (knowing that not one jot or tittle of the word shall fall to the ground) of seeing many of those (some I have hopes we may) who have deeply drunk in the perswasion of a spiritual coming and Kingdome only, to change their minds, and be of another perswasion.

Only with such I leave to ponder upon, this caution, Take heed, lest as the Jews by expecting a glorious out∣ward coming at first, when Christ was to come in a low and despised way, did then mistake his first coming; So you, by cleaving to a Spiritual coming onely, with a denial of a Personal, should now mistake his second.

I will only adde, That the Security the Scripture holds forth, which will be, not upon the world only, but many of Gods people also, as touching the coming of Christ, about that time when he is to come, is to me an Argument that Christs coming (I mean the coming com∣monly called the coming to Judgement) is to be at the beginning of the Thousand Years, Rev. 20. and not (as most who acknowledge the Thousand years to be yet to come) at the end of them; because were the coming at the end, how could there be a security, especially up∣on Beleevers, who now could expect nothing else every day but his coming, who would not say when they should see God and Magog again gathering together, now is the Lord coming? how then would this day come unawares as a Thief upon them, when they could now neither look for, nor expect any thing else? but at the beginning of the Thousand years, when as their thoughts and expectations shall be high, and all running upon another coming, viz. a glorious spiritual appearance, but no thoughts of a Personal, then Christ comes upon them, and takes them unawares, whilst they dreamed not of such a coming, but were gazing after another.

What I have hitherto said as touching the Coming of Christ varies nothing from that common received Prin∣ciple among good men, which holds and maintains a second comming of Christ to Judgement, but only in this.

The common Principle is, that the General Judgment shall begin immediately upon Christs coming. On the contrary, I conceive the thousand years mentioned, Rev. 20. are to succeed first upon his coming, and after that the General Judgement, which is clear, because as the coming of Christ must for the Reasons afore-mentioned precede the battel of Armageddon; so is it as evident that the thousand years must follow it (taking their be∣ginning from that battel) as an intervening time betwixt that, and the General Judgement.

Now that the Thousand years (six times repeated in chap. 20.) is in all to be understood of one and the same period of time, and not (as some) of two distinct pe∣riods of time, each containing a thousand years, is clear,

1 Because such as reckon two periods of time, account the first thousand years to be wholly passed already; and 300 years and upwards of the second thousand years; whereas it is manifest (as presently shall be made appear) that the whole Prophecy of Satans binding, and the Saints reigning, is yet to come.

2 Because (as one, though no friend to the Millenary point, hath yet well observed in answer to this opinion) we have the thousand years twice used without any Areicle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a thousand years, but four times with an Article, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these thousand years, clearly proving that the Holy Ghost speaks still of one and the same thousand years, which is also a manifest Argument that the thou∣sand years here spoken of, cannot be meant of an inde∣finite

time, i. e. a thousand years put for a long time, though not precisely so many, for they may be more or less, but must be interpreted of a certain definite determinate time. As the time of the Beasts reign, the treading under foot of the Holy City, the Womans flight into the wilderness, the Witnesses prophecying in sackcloth, is a determined time, One thousand two hundred and sixty days, or years; So the time of Satans binding, the exal∣tation of the Church, and the Saints reigning with Christ, is also a determined time, namely a thousand years, though of the first we have so many years set forth by so many days, which is a Prophetical and mysterious way of speaking, because all the time of the One thousand two hundred and sixty daies the mystery of God was not clearly and fulled revealed, therefore things are kept un∣der a veil still; but in the latter, we have a year put for a year, which is plain without any mystery, because now the mystery of God being fulfilled, veils are taken off, things are nakedly to be beheld.

Now as to the main thing, that the thousand years are yet to come, and indeed to take their beginning from the battel of Armageddon, appears, not onely from the order of the Vision being placed after the battel of Armageddon, as the next remarkable thing; But al∣so,

Because at the end of the thousand years the Devil is cast into the lake of fire and brimstone, where it is said the Beast and false Prophet are, i.e. had been before him all the time of the thousand years, Verse 10. And the Devil that deceived them, was cast into the lake of fire and brimstone, where the Beast, and the false Prophet are; which words have a special respect to those chap. 19.20. of casting the Beast, and the false Prophet, into the lake of fire, and shewing that this Vision of the Devils being bound, and the Saints reigning a thousand

years, is to take place successively from, or after the battel of Armageddon, when the Beast and false Prophet were cast into the lake of fire.

2 Because Dan. 7. (which Chapter doth contemporise with this Prophecy of the Beasts final ruin, and the Saints reign a thousand years afterwards) tells us, that the Son of man being come, and having received of the Antient of daies his Kingdom, Vers. 13, 14. and the Beast being slain, his body destroyed, and given to the burning flame, Verse 11. (the same (as I have shewed) with cast∣ing the Beast and false Prophets into the lake of fire, Rev. 19.20.) instantly upon this judging of the Beast (i.e. Antichrist the little Horn) and taking his Dominion from him, to consume and destroy it to the end noting thereby his final destruction, the Kingdom and Dominion (and that as a fruit and consequent of the other) is given to the Saints, Verse. 26, 27. But the judgement shall sit, and they shall take away his Dominion, to consume and destroy it unto the end. And the Kingdom and Domini∣••n, and the greatness of the Kingdom under the whole Heaven, shall be given to the people of the Saints of the most High; agreeing punctually to this in the Revelati∣on, where first John sees the final destruction of the Beast, after that, Thrones set, and the Saints sitting upon them, and reigning with Christ; and as in the one, things are spoken of successively, the one following after the o∣ther; so likewise in the other.

3 Because no time already past can upon the most strict inquiry be found, in which Satan hath been bound and shut up at all; much less for so long a space as a thou∣sand years. Two accounts there are of those who con∣ceive the thousand years to be past. Some reckon from the year of Christ 69. when Jerusalem was overthrown by Titus, making up their Epocha of a thousand years, in the year 1069. others reckon from the year of Christ 300.

concluding the time in the year 1300. The first accoune takes in all the time of the ten most bloody Primitive per∣secutions under the Heathen Emperors, the most cruel and barbarous Arian Persecution, which followed the other, together with a great part of the reign of Antichrist, and several persecutions within this time under him. The Se∣cond (leaving out the Primitive Persecutions) compre∣hends within it the whole Arian Persecution, together with the greatest part of Antichrists reign, under whom, and all within this time, was the horrible slaughter of the poor Waldenses, beginning in the Year 1160. between which, and the Year 1300. was made a most miserable havock of these poor Saints, besides a cruel persecution which began (An D. 894.) in Bohemia, raging through∣out all this time; so that indeed if within any of these accounts the Devil were bound, we may certainly conclude, he was never loose in the world.

4 Because the very Basis, or Foundation of all those Expositions which conclude the thousand years to be past, stands upon three palpable mistakes.

1 MISTAKE, That the living and reigning with Christ, spoken of Ver. 4. is no other but a spiritual reign of the souls of those who were slain for the witness of Jesus, and that with Christ in Heaven.

To this I answer, If the Reign here be meant of a Reign in Heaven onely, then how can the time of the thousand years (which yet the Author of this interpretation acknow∣ledgeth) be a definite time, seeing (if this may be called a reigning) they have some already reigned above a thou∣sand years; yea, all the Saints in this sente shall reign for ever.

2 I ask, how Saints reign in Heaven? or who do they reign over? Reigning imp••••es Subjects to be reigned over, who are their Subjects there?

3 How then comes it about, the Devil at the end

of the thousand years is let loose, and gathers the Nati∣ons together, and with them encompasseth about the Camp of the Reigners, as Verse 7, 8, 9. They compassed the Camp of the Saints about; and what Saints had been spoken of before, but onely the reigning Saints, who li∣ved and reigned with Christ this thousand years? shall then the Devil assemble Gog and Magog, and with them go and compass about the Saints now re••going in Heaven? who can beleeve that?

Object. If to help it any should say, the reign here spoken of is a Spiritual reign, but not in Heaven, but here on Earth; all the time of the Beasts persecution, the persecuted Saints did yet reign over sin, over the De∣vil, &c.

I answer, This reign is no other but what is common to the Saints in all ages; but the reign here spoken of, is a reign peculiar to the time of the thousand years.

2 The Text is against it, for the Text speaks of the reign of such, as were beheaded, an Argument their beheading or martyrdom went before their reigning; but this should be a reign of such as were to be beheaded, noting their reigning to be first, and their beheading after that, directly contrary to the Text.

2 MISTAKE, That the binding of the Devil this thousand years, is to be understood no otherwise, but as a laying a restraint upon him, that he should not deceive the Nations by causing them to oppose the faith of Christ, hinder the propagation of the Gospel amongst them, draw them to Paganism and Idolatry, as former∣ly he had done, which accordingly, say the Authors of this opinion, all the time of the thousand years was made good, the Gospel being within this time more freely pro∣pagated and received, the growth of Pa••anism hin∣dred more than ever before. This is the general Vote of Expositors (who look upon the thousand years as past)

all with one mouth crying up this; having indeed without it not so much as the least varnish, or shew of reason to colour over their opinion.

I say not, that I marvel, when I read and observe so ma∣ny worthy, able, quick, and deep-sighted men in other things, to build their interpretation of so difficult and knocy a Scripture, as is this 20 Chapter of the Revela∣tion, upon such easie ground, and such a sandy, chaffie foun∣dation as this is, which certainly, had not the ugly Dress of the Millenary point set forth by its Adversaries, and holpen by the obscurity, and some raw indigested Asserti∣ons of such as were its friends, made them shie of it to avoid it as a Bugbear, choosing rather to leap any where, than into it, they could hardly have satisfied themselves to have built any thing, till first they had got bet∣ter ground, and more sure footing for a foundation; for,

1 Take either of these reckonings, and, were not (within the time of the thousand years) the Nations deceived, is it not expresly said of the second Beast, Rev. 13.14. (who is the very same, as I have formerly pro∣ved) with that impudent Whore, chap. 17 which si••s up∣on many waters, Verse 1. that is, Peoples, and Multi∣tudis and Nations, and Tongues, V 15.) that he deceiveth them that dwell on the Earth? Nay, is it not expresly said of the followers of the Beast, Rev. 13.4. They worshipped the Dragon that gave power to the Beast, and they worship∣ped the beast, saying, Who is like unto the Beast? Who is able to make War with him? And if to worship the Devil be not Paganism, and to worship Antichrist Idolatry, what is? and yet all this within the time of the thousand years, according to either reckoning: Nay, the Beasts followers (who were the Nations) worshipping the Dragon within this time, is a manifest Argument he was not then bound, and shut up in the bottomless Pit, but inde••d among

them (though in such a garb, as he seems rather a Saint than a Devil) deceiving of them.

2 As if the Lord hath suffered it on purpose to banish from us all such thoughts; it is a thing most observable, that the Paganish Mahumetan Religion (the like to which was hardly ever known in the world, of a Religion springing from so inconsiderable a man, and upon the sud∣den overspreading so many Countries) had both its rise, and a considerable part of its growth, within this thousand yeers, follow which account ye will; Mahomet the first founder of that Religion, living about the yeer of Christ, 600.

3 Let it be shewn since the expiring of this thousand yeers (whether we make them to expire according to the first account A.D. 1069. or according to the second 1300.) whether the Gospel have flourished less, and the Nations been deceived more, than they were in the time of the thousand yeers, both which according to the former interpretation should be, for all the thousand yeers the Devil was bound, that he could not deceive the Nations, nor hinder the Propagation of the Gospel; but now ac∣cording to the last account of the thousand yeers he is loose, and hath been three hundred yeers and upwards, and therefore may do it, and upon inquiry will it not appear, that Antichrist hath more gone to ruine? the Gospel hath shined more bright, and flourished more? the Nations have more freely (not those called Christians only, but of late some Pagans also) given entertainment to it, yea stood up for it, than ever before all the time of the thousand yeers? If so, then certainly the Devil was not bound then, unless we shall say, that it is a better day, when the Devil is loose, than when he is bound; and the way to destroy Antichristianism, Paganism convert the Nations to Christ (which things have more appeared since the time according to the common opinion the De∣vil

hath been let loose, than ever they did whilst he was bound) is to let the Devil loose, suffer him to deceive the Nations, and do what he••l••sts in the world.

3 MISTAKE (which some who run upon the latter Account seem to hint at) That the Dragons re∣signing up his Kingdome to the Beast (which we read of Chap. 13.2.) was for this reason, because hee could keep it no longer, but was out of hand to be bound.

I answer, not so, The Dragon did not resign, be∣cause he saw he must be bound a thousand yeers, but ra∣ther out of subtilty, seeing by Christian Emperors his Heathenish Idolatry thrown down, and himself for a little time cast out of his Throne, that now he might in another way, and under another form of Idolatry (as formerly I have said) creep in again, therefore he resigns to Anti∣christ; and indeed his Policy doth not fail him, for by means of this Beast he gets in again; yet now so subtil is he, that all the time of the Beasts Kingdome, till just toward the end, when the Beast and his party, are grown so desperate, as that now they will joyn with the Devil, or any to uphold their cause, he will not shew himself what he is, and therefore appears but very rarely as the Dragon, from that day, till the time of the last battel, but rather still as a Saint, with Antichrists mask on, lest being dis∣covered, his subjects should flinch from him, and he be cast out again.

Here is all the ground that ever I have met with for that opinion, which makes the thousand years of Satans binding, and the Saints reign, to be already past, which being nothing else but a very lump of Mistakes, I do therefore for the foregoing Reasons conclude the thousand yeers to be yet to come, and to follow successively (as they are in this Prophecie laid down) after the battel of Armageddon; and indeed to be the very same (only first

here hinted in brief, afterwards more largely handled, which is the way and manner of laying down things in this Book) with that New Jerusalem, a description whereof we have Chap. 21. Chap 22.1. to the 6, which that it cannot be meant of Heavenly glory as most have supposed, but must set forth a glorious state of the Church here on earth, shall appear in our following Discourse.

I have not hitherto said (which yet may be worth the weighing, to see what may follow upon it) That those who make the thousand yeers to be past, do also make the one thousand two hundred and sixty yeers of the Beasts reign the treading underfoot the Holy City, and the Womans being in the Wilderness, and the Witnesses pro∣phesying in sackcloath, the same in respect of time, with the Devils binding, and the Saints reigning, which two contraries how they will be made to agree, is a thing that lyes out of the reach of my apprehen∣sion.

From what hath been said, I suppose it will sufficiently appear, that the first Scene that is like to be acted in the world upon the coming of Christ, will not be the last and General Judgement, but something else.

Yet do I not deny, but that in a large sense the whole time from Christs coming, to the end of all things, may be called a Day of Judgement (which therefore (according to some) is looked upon as one great day, consisting of two parts, as doth the natural day; First, the Evening, or thousand yeers; And secondly, the Morning, or General Judgement, admitting only these two differences be∣twixt the judgement of the last day, and that which shall be in the time of the thousand yeers.

1 The judgement passed at the last day, shall be the act of Christ alone; there being then but one Great white Throne, and one sitting upon it, Rev. 20.12. I saw a

great white Throne, and him that sate upon it, which agrees to Matth. 21.31. He shall sit upon the Throne of his glory. Yea the whole business of the day is trans∣acted by Christ himself, the King alone acts; he shall say to them on his right hand, Come, vers. 34. to them on his left hand, Depart, vers. 41. And when the righteous, to exalt his grace the more, profess their own unworthi∣ness, the King only replies in way of justification of them, vers 40. and contrariwise, when the wicked justifie them∣selves, the King only replies, shewing the equity of the sentence passed upon them, vers. 44, 45.

But now the judgement of sinners upon Christs se∣cond coming in the time of the thousand yeers untill the last day, shall be by Christ and his Saints together, and therefore of this time it is said, Rev. 20.4. I saw Thrones, (in the plural number) and they sate upon them, and judge∣ment was given unto them, Isa. 31.1. A King shall rule in righteousness, and Princes shall rule in judge∣ment; and we may read, Luke 19.15, 16, 17, 18, 19. that at the time when Christ receives his Kingdome, the faithful servant who hath improved his ten Talents well, is then made ruler over ten Cities; hee that well im∣proved five, over five Cities, expounding that, 1 Cor. 6.2. Do yee not know that the Saints shall judge the world?

2 The sentence passed at the last day, shall concern eternal life, or death, Mat. 25.46. the result of the General Judgement is, the wicked go into everlasting punishment, the righteous into life eternal; but now the judgement in the time of the one thousand years shal be a judging of the world; that is, those wicked ones that shall bee suffered to live in this day, as to outward punishments and servility, in way of requital of what Christs people in all Ages have suffered from the world, which is expressed, Psal. 140.6. Let the high praises of God be in their mouths, and a

two-edged sword in their hands, vers. 7. To execute vengeance upon the heathen, and punishments upon the people, vers. 8. To bind their Kings with chains, and their Nobles with fetters of Iron, vers. 9. To execute upon them the judgement written, This honour have all his Saints, Halelujah. So Isa. 61.5, 6. And strangers shall stand and feed your flocks, and the sons of the Alien shall be your Plow-men, and your Vine-dressers (expressions which note a servility) But ye shall be named the Priests of the Lord, men shall call you, the Ministers of our God, Chap. 14.2. They shall take them captive, whose captives they were, and they shall rule over their oppressors; All which places, as is most clear to him that views the context, and compares them with other Scrip∣tures, have respect to the glory of the last times, as the day where in they are to have their accomplishment; and a type of this (I conceive) the Gibeonites might be, who as a remnant of those Canaanites destined to destruction, were yet spared by Joshna (who in entring Canaan was a notable type of Christ, taking possession of his King∣dome) to be hewers of wood, and drawers of water for the house of God, and this is (as I also conceive) one reason of it, why Daniel, Chap. 7. after the destruction of the fourth Beast (i. e. the Roman Monarchy, as under Antichrist) and casting him into the burning flame, vers. 11. yet addeth (vers. 12.) that the rest of the Beasts, (i.e. those powers of the world, whose dependance was not upon Antichrist) had their Dominion taken away, but their lives were prolonged for a season, and time. Why so? namely, That Saints to whom now the King∣dome was to be given (vers. 27.) might rule over them. And here (as I judge) are to be brought in those Scrip∣tures which speak of the Saints Ruling and Reigning, Rev. 5.10. And hast made us unto our God, Kings, and Priests, and we shall reign on the earth, Chap. 20.6.

they shall be Priests of God, and of Christ, and shall reign with him a thousand years, agreeing exactly to that of Isa. Chap. 61.5, 6. (which was named but now) strangers shall stand and feed your flocks, but ye shall be named Priests of the Lord, 2 Tim. 2.12. If we suffer with him we shall also reign with him, which cannot bee meant of a Spiritual Reigning on earth, because in that fense Timothy, and other Saints Reigned then, but this is a promise of a thing for future; nor can it be a Reigning with Christ in Heaven, because where is no Rule nor Au∣thority, there can be no Reigning; but the Apostle tells us plainly, speaking of heavenly glory, 1 Cor. 15.24. that there all Rule and Authority, and Power shall be put down, it must be therefore at some other time, which is this I am speaking of.

And what dangerous consequences will follow hereup∣on, in case we say, that as Christ himself after his re∣surrection continued some time on earth, doing his fa∣thers work, before he entred into his rest; so the Saints (that herein also they might be like him) shall after their resurrection continue here on earth, doing the work of their Redeemer, (and that some time) before they enter into their rest, doth not as yet appear to me.

Object. In case it be said, How can these things be? seeing upon Christs second coming the world that now is shall perish by fire, as did the old by water; that yet, after this a seed of wicked men should remain for Saints to rule over.

Ans. True, the Scriptures which speak of this coming, mention a coming with fire, Isa. 66.15. The Lord shall come with fire, to render his rebuke with flames of fire. Mal. 4.1. The day cometh that shall burn as an Oven. 2 Thes. 1.8. In flaming fire rendring venge∣ance— and Rev. 19.20. (immediately upon the battel of Armageddon, before the thousand years begin) we read of a Lake of fire, into which the Beast and false

Prophet are cast; which fire, that it shall be mate∣rial fire, Peter implys plainly, 2 Epist. 3. in saying, that as the old world was drowned with water, viz. mate∣rial water, so is this reserved to fire against the day of Christs coming; Yet that this fire (which whether it shall be general in all places at once, or onely in that place where Christ shall appear, and his enemies be ga∣thered together, whither the dross of the world shall be gathered as into one Lake, is a question too nice to dis∣pute) shall not destroy the being of the World, is clear,

First, Because it is a fire for another end, viz. refining, not destroying, Mal. 3.2. Who may abide the day of his coming? for he shall he as are finers fire.

Secondly, The New Heavens and New Earth, that Isay and John speak of, wherein shall dwel Righte∣ousness, and in which the Saints shall regin with Christ, Peter makes mention of as a thing to be after this fire, which (as I have said) he therefore brings in with a never∣theless, 2 Pet. 3.13. Now what if we should say, that as when the old world was destroyed by water, not onely righteous Noah, and godly Shem and Japhet, but also cursed Cham, yea, the kinds of all the creatures were spa∣red from that deluge to replenish the new world; so at this day, not onely the Saints in the world shall be pre∣served, but even some of the wicked, yea of all the crea∣tures, to serve the glorious ends and designs of God, and that in the new Heavens and Earth? which seems not with∣out all ground, because the Apostle Paul tels us plainly, Rom. 8.20, 21, 22. That the creatures earnest expecta∣tion waits for that day, in which the Sons of God shall be manifest; when the creature (Devils and wicked men, on whom the curse shall still remain, excepted) shall be delivered from that bondage of corruption that now it groans under, and that not by a total dissolution, or anni∣hilation

of it, but by a glorious restauration, bringing it into the liberty of the Sons of God. For the earnest expectation of the creature waiteth for the mani∣festation of the Sons of God; because the creature it self also shall be delivered from the bondage of corrup∣tion, into the glorious liberty of the children of God. And also because in those very new Heavens and Earth that Isay speaks of, and Peter quotes from him, the Wolfe and the Lamb shall feed together; that is, good and bad shall be in the world together.

Neither let it be said that this will be any hinderance to the Saints glory and spirituality, to bring them from Heaven, the place of glory, and that about a work so mean, and low, to rule over men upon earth; for as An∣gels lose not their glory by attending upon the work of God here on earth, nor their spirituliaty, because the works they attend upon, of ministring to the Saints, de∣stroying the Enemies of God, &c. are in themselves mean and low, yea, in a manner servile for so glorious Creatures as Angels to attend upon; so shall not Saints at this day, by being occupied in the Affairs of this Fifth Mo∣narchy (which shall be their work for Christ, to act as Officers under him in his Kingdom) lose any thing of their glory, especially considering Christ himself (whose pre∣sence is their glory) shall be with them all this time; nor of their Spirituality, which never suffers decay in any, through a being occupied in the will and work of the Lord. And what if the Lord, who in the Legal Admini∣stration thought it good to have his peoples work a bur∣den, in the Gospel Administration, work, but no bur∣den; will in this administration have work and glory go together, who will, or hath cause to find fault with it? Nay, let me say (what sometimes hath been in my thought with refreshing) that the spirituality of Saints at this day shall be such, as that from thence an awe shall be upon the sur∣viving

Sinners of the world, who shall tremblingly come, and how themselves down at the soles of their feet, Isa. 60.14. and subject themselves to them, for this day, (as the Apostle saith) Rom. 8.20. shall be the day of the mani∣festation of the Sons of God. Gods people are Sons now, therefore saith John, 1 Epist. 3.2. Beloved, now are we the Sons of God, but (saith he) though true, we are so, yet the world knoweth us not, i.e. the transcendent glory and excellency of our state, is now a thing veiled from the world; but the day I am speaking of shal be the manifestati∣on of the Sons of God, wherein that noble and super-excel∣lent Spirit, that now (under a veil) it in the Sons of God, shall be manifested before all men; when all in general shall come to see the difference that is betwixt the spiritu∣al man, and the man that is meerly rational to be as vast. yea far more vast than that which now is betwixt the ra∣tional creature and sensitive: And as the sensitive crea∣ture now doth tremble before the rational, from be∣holding (through a secret instinct of nature) a kind of Majesty, and a more noble spirit in the rational crea∣ture than is in himself; so shall at this day, the meer ra∣tional man tremble before the spiritual, when the mani∣festation of that super-excellent Spirit, that is in the one above the other shall be open, and naked before all, and therefore, Cant. 6.10. we have several degrees of the Churches light and glory; 1 Looking forth as the morning, with a little light; so in the legal administra∣tion. 2 Fair as the Moon, more light: So in the Go∣spel. 3 Clear as the Sun, that is come up to a high de∣gree of spiritual light and life both, (for both are from the Sun, which is giver of the one, maintainer of the other) so in the administration at this day: And what then? why, terrible as an Army with banners; the Saints and people of God through this high advance in spirituality, grow terrible to the mean men of

the world, who now tremble before them.

By what hath been before said, it may appear, that notwithstanding the thousand years is a distinct time from the Day of Judgement, being that time, to speak properly, in which Saints shall judge the world, and reign on the earth; yet in a large sense the time of the thou∣sand years, and the General Judgement both, may bee called one great Day of Judgement.

And indeed that Saints shall one day judge the world, is a thing so clear in Scripture, that good men not making a distinction betwixt the judging in the time of the thousand years, and the General Judgement, do bring the Saints at the last day, instead of standing upon Christs right hand, even to fit with him upon the Bench, and then, and there to judge the world, which opinion is not only repugnant to those other Scriptures wherein we have the manner of Saints reigning over, and judging the world, set forth, which without a manifest forcing of them cannot be applied to this time; but also hath not the least countenance for it self from any one Scripture (that I know of) where express mention is made of the last and General Judgement, but the contrary rather, as from that I have said before, may bee gathered) which is enough to put us upon a further search, and not to receive this principle upon trust any longer.

And truly to me it appears, that the Apostle himself, 1 Cor. 15.23, 24, 25. makes a manifest difference be∣twixt these two times of judging, calling one the time of Christs Reign, to put his enemies under his feet; the other the time of the end, and both these after his coming; Christ the first fruits, afterwards they that are Christs at his coming. Then cometh the end (plainly intimating a distance of time betwixt his com∣ing, and the end) when he shall have delivered up the

Kingdome to God, even the Father, when he shall have put down all Rule and Authority, and Bower: For hee, must Reign (shewing what his work shall be betwixt the time of his coming, and the end) till he hath put all enemies under his feet.

Why both these different judgings may not be ex∣pressed in that of the Apostle, 2 Tim. 4.1. Shall judge the quick and the dead at his appearing, and his Kingdome; the quick first in such manner as hath been shewed, and then the dead at the last and General Judge∣ment (which both are called his Appearing and King∣dome, because he is but once to appear to do both, and both taken together, do but make up this Kingdome of Christ, in which as King of Kings, Christ will glorifie himself in the eyes of all creatures) I see no convincing reason to the contrary.

Having thus spoken of the coming of our Lord, ac∣cording to that light I have received from the word; I only now desire, that none of Gods people who shall read this, may be of the number of those who are troubled in mind, and shaken that the day of the Lord is at hand; but rather of those who patiently wait for the coming of our Lord Jesus Christ, and love his appearing, whose hearts till the rise of this bright and morning star will not cease, but with the Spirit and Bride, send forth their continual groans and eryes, Come, O come Lord Jesus, come quickly.

I shall now conclude ••ll with a Rule or two, which may bee some help to the Reader for the under∣standing such Scripture, that speak of this coming, namely,

1 RULE, That the divers expressions in Scripture concerning the coming of Christ, which set him forth as coming in various Dresses, somtime as a Bridgroom, some∣time in fire, sometimes as a Warrior, as a Judge, are not

to be understood of divers comings, but one and the same coming in divers respects; as when his coming is spoken of in respect of his Saints, he comes as a Bridegroom; when in respect of the wicked, in flaming fire; when in respect of the destruction he will make of those enemies he finds ga∣thered together at his coming, he appears as a Warrior, with a Sword, Armies following him, Garments rolled in blood; when in respect of that distinction, he will make at this day betwixt the clean and unclean, Saints and Hypocrites, true worshippers, and false, or the puri∣fication he would make even of his own people, he comes then as a Refiners fire, to refine and separate the true gold from the dross; when in respect of the principal work he comes about, namely to execute judgement, he comes then as a Judge: Thus ever appearing in va∣rious Dresses, either as the persons he comes to, or the works he is to perform upon his coming, are diffe∣rent.

2 RULE, As there is a Spiritual coming of Christ, as well as a Personal; so in some places which speak of this coming, both these are included, as be∣fore I have shewed in opening Isa. 59.20.

3 RULE, As the Personal coming of Christ is twofold, First, a coming to bear our sins; Secondly, a coming without sin to salvation: So in some places which speaks of Christs coming, both these are couched to∣gether, or at least wise joyned so near one to another as that they seem to be one and the same. So Gen 49.10. Ʋntil Shiloh (i.e. Christ the Messias) come, which in respect of the former words, The Scepter departing from Judah, hath reference to his first coming; but in respect of the latter, the gathering of the people to him, Ʋnto him shall the gathering of the people be (i.e. Jew and Gentile shall be gathered together under him as Head or King over them) so it refers to his second

coming. So Mal. 3.1.2. the coming vers. 1. is his first coming, when John Baptist as a Harbinger comes before him; but vers. 2. (that we may take notice what mystery is in Scripture) the Holy Ghost glides from his first coming, to his second, which in so terrible, as that who now may abide the day of his coming? or stand when he appeareth? So Zach. Chap. 13.7. speaks of his first coming, Awake, O Sword, against the man that is my fellow, smite the Shepherd, and the sheep shall be scattered; but presently, Chap. 14.3 4, 5. we have his second. So Mic. 5 1. we have his first coming, in which the Judge of Israel is smitten upon the cheek; and the Jews thereupon being for this given up, and rejected for a time, as vers. 3. we have presently his second coming spoken of, vers 4.5. both comings being brought in al∣most in one breath.

Thus much of the second thing, The Personal coming, and appearing of Christ.

3 Christs Watchword to his people, to be in a readiness to meet him.

Blessed is he that watcheth, and keepeth his Garments, lest he walk naked, and th••y see his shame.

WAtchfulness, and Christs coming usually go to∣gether, where Coming is the Doctrine, Watching is the Use; reaching us, that although watching is a duty Saints are alwayes to be found in, yet more especially will it lye upon them (as a principal work of that Age) who live in, or near upon the time of Christs coming, to

be watchful; and as before I have spoken of the one, to wit, Christs coming, so may I not here leap over the other, viz. The duty of watching, The Holy Ghost having joyned them together.

Yet for so much as concerns the practical part of this duty, that being a thing more commonly known (though not practised as known) and also not so proper to the business I am now upon, being only exposition, I shall wave it, chusing to insist upon (as a thing more proper to our work, and which also may be of use to stir up those who al∣ready know the duty, to stand SHALL I? SHALL I? no longer, but in good earnest to apply themselves to it) the reasons why the Holy Ghost hath so con∣joyned watching, and Christs coming, as that it is a thing rare to read of the one, and not also to hear of the other.

Now in the 24. and 25. Chapters of Matthew (the most full, and pathetical Sermon that ever our Lord preached of his coming) we have several things foretold by Christ himself, the which too evidently would appear about the time of his coming, which are the principal reasons why Christ so calls upon his Disciples, and in them all Beleevers, as Mark. 13.37. What I say unto you, I say unto all, Watch; And therefore those more especially which should live in, or about the time wherein these things were to have their accomplishment, to bee watchful, Chap. 24.42. Chap. 25.13. which things by how much we see them more appearing, by so much may we conclude the second coming of Christ is nearer, and still have strength added to our foregoing Position, that it is that coming, and no other, spoken of in the words, I come as a Thief.

Now these are,

1 A strange sleep upon many Professors. This is held forth in the Parable of the Virgins, Mat. 25. vers. 1.

Then shall the Kingdome of Heaven be likened unto ten Virgins, which took their lamps, and went forth to meet the Bridegroom. 2. And five of them were wise, and five were foolish. Vers. 5. While the Bridegroom tarried, they all slumbred and slept. Which sleep is not (as I conceive) a sleep in respect of outward Pro∣fession, for the sleepers shall have a kind of Profession up∣on their backs still, as is intimated in that of the foolish Virgins to the wise, just upon the Bridegrooms ap∣proach, Our lamps are gone out, vers. 8. arguing, that the Lamps, that is, the outward Profession of wise and foolish, was held up, did not cease burning, till the very moment of the Bridegrooms coming, though yet at the time he tarried, they are said to be asleep, vers. 5. But it is a sleep in respect of the practice, and exercise of ho∣liness, which many at this day, who had formerly been as well Practitioners as Professors, should now lay aside, as a needless and superfluous thing, and so become meer Pro∣fessors; vanishing altogether into aery notions and opini∣ons, with a kind of disdain and contempt of Christian fife and conversation. Men that have been formerly much for Prayer, much for reading, hearing, Christian so∣ciety, strict, and holy walking, shall now look upon all these as low and childish things, speaking after this man∣ner, We are now expecting the Bridegroom, looking for the glorious appearance of the Morning-star, the Sun of Righteousness, great and high discoveries of God, and therefore away with these low camal duties, and Or∣dinances, what shall we, who expect such glorious ap∣pearances, exercise our selves in these mean and childish things? which indeed were fit for those who lived under former dispensations, and more dark administrations, but do not become us upon whom the morning-star is tisen.

And here (if I may so say, though with submission to

others) I conceive the thing I am speaking of to bee the very sleep before mentioned of the Ten Virgins, for (as by the scope of the Parable appears) these were in the Kingdome of Heaven, i. e. Members of the visible Church. Now the coming of the Bridegroom being a thing expected and looked for (though some look for it in one way, some in another) in the Kingdome of Heaven, i. e. by the Members of the visible Church, as near at hand; these Virgins will needs hereupon presently in all haste be going forth, before the set time, to meet him, They went forth to meet the Bridegroom, vers. 1. that is, (as I conceive) they reject all communion, holy duties, and Ordinances, &c. (things once they did exercise in) as things now no longer in use, but out of date, and bidding farewel to these, go forth with high expectations of great and glorious things, at the appearance of the Bridegroom now at hand, as if they should say, The Bridegroom is coming, he is coming, whose appearance puts an end to all these things, and therefore why shall we any longer exercise our selves in them? away therefore with these Duties and Ordinances, it behoves us to go forth and meet the Bridegroom; we will walk no longer in this way, but come, let us go forth to that higher, and more glo∣rious administration, that the Bridegroom brings with him.

Now they going thus before the time, I say, and mark it well before the time, for afterwards, vers. 6. we read of a command given at the Bridegrooms coming, to go forth and meet him; till which command had come had they stayed, and continued in that station the Bride∣groom left them in upon his departure, yeelding cheerful obedience to all those his wayes and commands, which he bid them to mind, and be conversant in till his com∣ing, they had done well; but going out before the time, leaving the Laws of Christ, before Christ the great Law∣giver

had abolished them, casting off their former practice, and the Bridegroom not coming so soon as they expected, to direct them into a new, they slumber and sleep, i.e. do even nothing at all; as a sleepy man stirs not, acts not in any way or duty for Gods glory, or his Neighbours good; so it now fares with them, which so sad an effect of their going forth to meet the Bridegroom hath made me to think, that although the thing it self were very good, had they but waited till the coming forth of the Royal Edict, for the abrogation of the old Law, and the establish∣ment of a new; yet for them to go forth to meet the Bride∣groom before the time, to run before they were called, to abrogate Christs Laws, before himself had done it, was sinful, and very evil, and that for which God, by way of correction of so great arrogancy and presumption, gives them up to this spiritual slumber and sleep here spoken of.

Now whereas I said at first this sleep should be of ma∣ny, I spake it to this end, that none might imagine this sleep to be general upon all the V••rgins in the world at this time; for though it is said, v. 5. Whilst the Bridegroom tar∣ried they all slumbered and slept; yet is not the ALL so to be understood, as if so be all the Virgins and Profes∣sors in the world should at this time be asleep; for though I conceive all here is to be taken universally, i.e. all, ex∣cepting none; yet the universality of the word doth not reach all Virgins and Professors but those onely who went forth to meet the Bridegroom, for to them alone the scope of the Parable runs; the meaning then is this, That all those who casting off Duties and Ordinances did go forth before the time, to meet the Bridegroom, did slum∣ber and sleep, not one of them was so happy as to keep his eies open; but that all Virgins cannot be here meant is clear from the following Parable (which seems to be as it were an exception from this former) where mention is made of

some Servants improving their Talents, therefore not all sleeping; and likewise, from vers. 46. of the precedent Chapter, which tells us; that some at Christs coming should be found doing their Masters work; Blessed is that servant whom his Lord when he cometh shall finde so doing, therefore not all asleep; Yet (I say) all takes in every of those Virgins who went forth before the time to meet the Bridegroom, the number of which shall not be a few; for they are not set forth by a smaller number, as two, but by a greater, as ten.

Two things here are very observable, which I cannot o∣mit, seeming to intimate the way or manner how this sleep shall creep on upon the Virgins at this day.

1 From a false Principle commonly received among the Virgins, as touching the coming of Christ, namely, that the same shall be spiritual onely, and not personal; this to me appears from the attempt they make, and that before his coming, to go forth and meet him; for taking this for granted (which is indeed a certain truth) that the Administration that now is, is to be in force but till his coming, and they conceiving this coming of Christ to be no other, but a more glorious man festation of himself in a spiritual way to the souls of his people, judging withall, some beginnings of this to be already both in themselves and others; they hence conclude the time now to be come in which these things are to cease, the Day-star (which will suddenly inlighten the whole world) beg••n∣ning already to glimmer in their hearts. Hereupon they pluck up stakes, quit their old station, sound a march, with a mighty cry, The Bridegroom is coming, the Bridegroom is coming, let us speedily go forth to meet him; whereas had they in their judgement, as well as beleeved the coming to be near, so retained in the love of it, that good old Principle, that it is onely Christs Perso∣nal coming which puts an end to these things, they would

have had certain ground to have stood upon, and have known the time when these things were to cease, and not before the time headily run forth, but rather patiently wai∣ted for that day, submitting themselves in the mean time to the Laws, and commands of their Lord and Master Christ.

2 From a looseness in practice, in comparison of what they were formerly, for observe,

1 They slumber, i.e. give a little way to pride, remis∣ness in duty, examining, and watching over their hearts, &c. allow themselves to be a little more worldly, stretch Conscience a little for gain, and reach after pla∣ces, honors, preferments, the love of great men (though gained by unfaithfulness to God, and them too) more then, a time was, they durst do; and thus having first by a slumber benum'd their Consciences, which now are not so tender, and apt to be pricked with the least thorn, as in times past they were; the next degree is a fast sleep, (they all slumbered and slept, vers. 5.) i. e. what before they neglected through carelesness, now they throw off from a principle, that they need not do any such things, whereupon they lay themselves down, and as a man asleep, stir not, act not in any Duty, or Ordinance, or work of their Lord and Master Christ. I wish from my heart (were it the Lords will) that all those who at this day a∣mongst us are asleep, might from this word have such a jog as might cause them to rub up a little, and to bethink them∣selves how they fell asleep.

2 An extraordinary deluge, and over-spreading of errors, Christs second coming herein agreeing to his first, for never was the Church and Commonwealth of the Jews so infested with errors as about the time of his first com∣ing. And this we have plainly chap. 24. where Christ tels us;

First, That there shall be many Seducers, vers. 5. Many

shall come in my name, saying, I am Christ, and shall deceive many, Vers. 11. And many false Prophets shall arise and shall deceive many. Vers. 24 There shall arise false Christs, and false Prophets.

Secondly, These Seducers shall pretend Commission from Christ, therefore said ver 5. to come in his name, i.e. pleading his Commission.

Thirdly, They shall profess themselves to be extraor∣dinarily gifted; persons inspired by Christ, endued with the gift of Prophecy, called therefore Prophets, Vers. 11 24.

Fourthly, They shall do strange and wonderful things, things not common, or of ordinary observation, Vers. 24. There shall arise false Prophets, and shall shew great signs and wonders.

Fifthly, They shall have many followers and Disciples, ver. 5. Shall deceive many; yea ver 24. so cunning shall these be in deceiving, that if it were possible they should deceive the very Elect.

3 A sad and searfull Apostacy of divers who for∣merly were eminent and glorious Lights in the Church, Vers. 12. The love of many shall wax cold; which words are to be understood of a final Apostacy, because in the next verse perseverance to the end is set in opposition to their Apostacy; but he that shall indure to the end the same shall be saved. Ver. 29. The stars shall fall from Heaven; By HEAVEN we are to understand the visible Church, so called in Scripture, I heard a great voyce of much people in Heaven, saying, Haleluyah, Revel. 191. that is, in the visible Church. By STARS emi∣nent men in the Church, Revel. 1.20. The seven Stars are the Angels (or Officers) of the seven Churches; The meaning is. eminent men, men that were formerly of no small note in the Church, for their seeming zeal and piety, shall now shew themselves what they are, and become A∣postates.

4 An aptness to be offended at the things that shall be done in the world in these times, Vers. 10. Then shall many be offended. They shall not be able to brook what God in an active way will do, in a permissive way will suffer; but every thing they shall at this day cast their eies upon will stumble them, and offend them, make them kick and sling; so that the very world will be a torment to them, and they to themselves.

5 A hating of fellow-brethren, with a notable per∣secuting spirit lying at the bottom, Vers. 10. shall betray one another, and shall hate one another, Verse 48. If that evil servant shall say in his heart, my Lord de∣layeth his coming, Vers. 49. And shall begin to smite his fellow-scrvants, and to eat and drink with the drun∣ken. What is the meaning hereof? Why, eating and drinking denote friendship, and civil society; the mean∣ing then is this, many men in these times, who shall yet go under the name of Christs servants, shall so far degene∣rate, as that they shall not onely dis-own those that were formerly their fellow-servants but shall smite them with re∣proaches, yea, with the Civil sword, if the Lord prevent not; and instead of making their fellow-servants their Companions and Associates any longer, they shall choose the Drunken, i.e. such as their very walking doth declare them to all men to be persons void of grace, and strangers to Jesus Christ, and yet these now shall be their familiars, and intimates, rather than the other.

These things our Lord Jesus Christ hath foretold to be in the world a little before his coming, to escape which, as he there calls upon his Disciples to Watch, watch, watch; so do I conceive for the very same reasons, in the words I am upon, are we exhorted to this duty, because, as by all these, sanctification grows into decay, and they are made naked in the eyes of others to their shame, (as Aaron made Israel by that sin of the Calf, and that a∣mongst

their enemies, Exod. 32.25.) so the very motive to this duty of watching, in the words, is the keeping their Garments, that is, of Sanctification (the Garment of Justification being but one Garment, resembled by the Robe Christ wore in the daies of his flesh, which was one intire peece, without seam throughout, and that rather Christs put upon us, than ours, and not at all trust∣ed in our hands to keep, but kept in Christs for us, and therefore not that here spoken of) lest by losing of them they become naked, and are in the eyes of others, yea, their enemies (who can see these Garments, though a Saints Justification is a thing hidden from them) expo∣sed to shame, which in a few words comprehends all those reasons Christ had laid down and pressed, Mat. 24. and 25. why beleevers living in times immediately preceding his coming, should be watchful.

And let not any, in case what I have said sit too close, be for that offended at the Author (who is a friend to all that love the Lord Jesus) or sleight the things themselves, but rather considering what Christ hath plainly foretold shall be a little before his coming, let them learn this, to consider their own ways, and lay seriously their practices to heart, lest otherwise he come upon them as a Theef, before they shall have time to get oyl into their Lamps, or to put on again their Garments, which now they have put off.

Thus much of the third thing, Christs Watchword to his people.

4 Christs wonderful providential disposing hand in causing his Enemies to randezvouze in the place of their own destruction.

Verse 16. ANd he (i.e. Christ) gathered them to∣gether into a place called in the Hebrew Tongue, Armageddon.

These words have relation to the 14. Verse, where we have the Kings of the Earth, and the whole world gather∣ing together to the battel of the great day of God Al∣mighty; onely because whilst they are gathering together from all parts, and now in a manner their whole body u∣nited and ready to swallow up his people, Christ appears, and interposeth himself betwixt his people, and their bloody raging enemies, therefore we have the coming of Christ, Verse 15. brought in between their gathering together, and their full and compleat Randezvouze; and so these words come to be dis-joyned from the former.

As touching the place here called Armageddon, the opinions of Writers are various, which (being not a thing so material) I shall not recite; my own thoughts incline to their opinion, who read it the place of destruction of an Army; And possibly there may be an allusion in the name, to that great destruction of the Canaanites, at the waters of Megiddo, Judg. 5.19. when Sisera the chief Captain of Jabin, with all his Host, fell by the hand of De∣borah and Barak, where was made such a total destructi∣on, that it is said, Judg. 4.16. And the Host of Sisera fell upon the edge of the sword, and there was not a man left. And indeed, I the rather incline to this interpretati∣on, for the agreeableness of it, to those other Scriptures, where (as before I have shewed) this battel is spoken of, Isa. 63.6. I will tread down the people in mine anger, and make them drunk in my fury, Chap. 66.16. The

slain of the Lord shall be many, Joel chap. 3.14. calls it the valley of Decision, or cutting off; and Rev. 19.21. The remnant were slain with the sword of him that sate on the Horse. All implying a great and marvellous destruction of enemies.

The meaning of the whole is, That Christ himself, as well as the spirits before mentioned, Vers 13, 14. hath a special hand in the gathering together this cur∣sed Troop; they to destroy the Saints and people of Christ, but he to manifest his love to his children, and his own glory the more upon his appearing, and to revenge upon them with his own hand the blood of his people; and although their coming up, and gathering to a head is through their instigation, yet the disposing of their Quar∣ters and place of Randezvouze is his, who gathers them together into the appointed place of their destruction, where for his peoples sake, he intends to render upon them his anger with fury, and his rebukes with flames of fire, as Isaiah expresseth it.

And methinks, when my thoughts are fixed upon this day, I cannot but sometimes stand and admire, not so much at the ruin of the enemies, as at that matchless love of Christ towards his, which will appear in doing of it, who seems at this day to act the holy passions of a provoked Father and Husband, who having seen his children oft murdered before his face, and his beloved Spouse now in the hands of the Murderers, can no longer forbear, but in the heat and vehemency of affection, with unexpressible indignation, he himself with his drawn sword rusheth forth upon the Murderers, (as not contented to have their blood, if his own hands be not dipped in it) fighting with fury through and through, and from the rage of his mightily provoked spirit, being become deaf to all cryes, kils and slays without pity or mercy; and is so far from sadly resenting what he hath done after∣wards,

as that he is marvellously delighted, yea glories in it, that for the sake of his Children and Spouse (whose quarrel he hath been now revenging) he hath ingaged so far, as to come off the field with Garments dyed red in the blood of their enemies, which excellently we have set forth, Isa. 63. where we have Christ after this wonderful slaughter made of his peoples enemies, and that with his own hand (who therefore is said to come from Edom, Edom being ever a cruel enemy to Israel) turning him∣self, and in a way of triumph presenting himself to his Spouse, who seeing one coming, glorious in his apparrel (i.e. most delightful to behold) and yet withall having Garments dyed in blood, and travelling as a mighty Gyant in the greatness of his strength, she is astonish∣ed, and (as in an ex asie, through wonderment, fear, and joy) she cryes out, Who? Who is this that cometh from Edom in such a manner, with dyed Garments? yet glo∣rious in his apparrel, travelling in the greatness of his strength: To whom Christ presently replies, It is I, O my Spouse, It is I, who am mighty to save thee, who for thy sake have been treading the Winepress alone, trampling the people in mine anger, making them drunk in my fury, bringing down their strength to the Earth; and it is so far from repenting me of any thing that for thee I have done, that were there, or shall there be any more to gather together against thee, I can yet do no less (for my heart is filled with vengeance) than tread them in mine anger, yea trample them in my fury, and their blood shall be sprinkled upon my Garments, and I will slain all my Rayment.

Wonderful unspeakable love! a••ming a most dear and blessed Saviour with burning affections and fury, clad∣ding him with zeal, and vengeance as a cloak, that hee might plead their cause, and avenge their quarrel, pour abroad the blood of their enemies, who by their sins have

thrust a spear in his side, and wickedly poured out his. What heart without melting into tears can consider of this?

Thus much as touching the fourth and last thing, namely, Christs wonderful disposing of his enemies to their own ruine; with which concludes the Interval, or space of time betwixt the sixth and seventh VIALS.