TO The faithful VVitnesses of CHRIST, Within the Common-wealth of England, Scotland, and Ireland.

IT was not doubtless without a special and most wonderful de∣sign of Heaven, in order to the making of Christs Kingdom, and the Administrations there∣of the more welcome to the World, when the Fathers appointed time of setting the same up should be come, That the power of the Fourth Monarchy in its second state should be in all Page  [unnumbered]respects, but chiefly in its rise, worse, more odious, and abominable than ever was power in the World before it; for as for all the three first Monar∣chies, and the Fourth also (considered in its first state, before the Antichristian Beast was Mid-wived into the World) they did receive their power from God, upon which account the Apostles in the New Testament urge obe∣to the ruling Powers of the World that then were, telling Beleevers to whom they wrote, that there was no power (i. e. then standing) but what Originally, in respect of the derivation of the power, was of God, and ordained by God, Rom. 12.1. 1 Pet. 2.13, 14.

But now the power of the Roman Monar∣chy in its second State, as subjected to Anti∣christ (which Beast was not then risen, but to ascend to the Throne afterwards, Revel. 17.8.) is (as in many other respects, so e∣specially in this, viz. of the first rise or deri∣vation of the power) made to differ vastly from all those preceding powers, which were parts of the Great Image, as well as it; for those, though their power was abused, yet had they it originally from God; but of the Antichristian Power the contrary is expresly declared, namely, That when the Ten-Horned blasphemous Beast should arise, he should receive Page  [unnumbered]his power from the Dragon, or Devil, Revel. 13.1, 2. And I saw a Beast rise up out of the Sea, having seven Heads, and ten Horns, and upon his Horns ten Crowns, and upon his Heads the name of Blasphemy. And the Beast that I saw was like unto a Leopard, and the Dragon gave him his power, and great authority. Hence, Revel. 11.7. and again, Chap. 17.8. where his rise is spoken of, he is said, not to have a descent from Heaven, as had the former powers, but an ascent out of the bottomless Pit, i.e. from Hell, noting (as before) that the derivation of this Power should not bee from God, but from the Devil.

Which Position is yet more clear, if wee consider, how that Jesus Christ, all the time of the Beasts Kingdom, doth set up a two fold power, viz. a power Magisterial and Ministerial, (which he calls his two Witnesses, Revelation 11.3.) For this very end, to oppose the Beast, by bearing constant witness against, and smiting so farre as in them lyes, the Beast and his Powers. This witnesse-bearing Power set up in direct opposition to the Beast, though in respect of their outward condition they are at and under all the time of the Beasts Kingdom, he, till his day is out, ruling the rost, for which cause they wear Sackcloth; yet being declaredly Page  [unnumbered]of Divine appointment, and ordination; I will give power to my two Witnesses, hence it ne∣cessarily followeth, that the power of the Beast cannot be such too, unlesse we should suppose Divine appointments to be mani∣festly contradictory within themselves, and to fight the one with the other, which to say, would be rather a blasphemy than an absur∣dity. And it is for this reason, because the Beast receives his power from the Dragon, that the Worshippers of the Beast are said to worship the Dragon, Revelations 13.4. And they worshipped the Dragon that gave power to the Beast, and they worshipped the Beast. From all which it appears, That Power considered as Antichristian is not of divine institution, but Diabolical.

This Antichristian power is that which of all the Powers of the Four Monarchies takes last place, closing up the Worlds day, and standing next to Christs Kingdom in regard of time, God seeing it best in his infinite and un∣searchable Wisdom to suffer things, before he will erect his own Kingdom of righteousness, and holiness, to grow to such a height of unparalelled impietie in the World, as that the principal affairs thereof, which in all Ages and Generations formerly had ever Page  [unnumbered]been ordered and disposed by men, as his Substitutes, should in this last time (name∣ly the time of Antichrists Kingdom) bee disposed of, and governed by men as Sub∣stitutes of the Dragon.

In the ruines of this Power Christ begins his own Kingdom; for as the Persian Mo∣narchy had its beginning in the ruines of the Babylonian, and the Graecian in the ru∣ines of the Persian, the Roman afterwards in the ruines of the Graecian; so the King∣dom of Christ, or the Fifth Monarchy, hath its first rise in the ruines of the Anti∣christian Kingdom, with which (the Anti∣christian Kingdom being the Fourth Mo∣narchy in its second and last state) the Fourth Monarchy it self goes to ruine, and way is made for the rise of the Fifth, which succeeds it.

This thing is most evident in the two first of Daniels Prophecies, viz. That of the Great Image, Chap. 2. and that of the four Beasts, Chap. 7. for the one tells us, that Christs Kingdom ariseth by smiting and breaking the feet of the Great Image; the other, that it ariseth by judging, casting down the Throne, taking away the Dominion of the Little Horn, either of which are the same, Page  [unnumbered]both pointing (as the future Discourse proveth at large) at the Kingdom of Anti∣christ, and Christs judging thereof.

Now, that this Kingdom of Christ, which Daniel speaks of, as succeeding the Kingdom of Antichrist, taking its begin∣ning in the others ruines, cannot be a meer Spiritual Kingdom (as many would have it) but must bee an outward and visible Kingdom, is manifest enough, though wee had no other proof thereof, but what is couched in these two Prophecies; though yet I might say it, and speak truth, that this Doctrine of Christs visible Kingdom, is that great Truth of which all the Pro∣phets of the Old Testament, more plenti∣fully than of any one besides it, have spoken, and Christ himself, with the Apostles, and Evangelists, of the New likewise.

But (not to enter into so large a field, which requires a Book, not an Epistle) let us (because the Rulers of this World begin at this day to be jealous of this Noti∣on, and to look bigge upon Christs out∣ward Kingdom) consult with Daniel up∣on this Question, Whether the King∣dom hee speaks of in his two first Pro∣phecies be meerly Spiritual, or whether Page  [unnumbered]it bee not, as Spiritual, so outward too. And although some Arguments urged from Daniels first Prophecy, to prove this Kingdom to be not Spiritual only, but outward also, are laid down in our following Discourse; yet do I not here judge it amisse to enlarge some of them, and also adde something new, to vindi∣cate thereby a most blessed, but suffering truth, hoping my labour in so doing may not be altogether lost. Let us therefore (I say) ask Daniels minde upon our Que∣stion.

First, As for his Prophecy of the Great Image, Chapter two, the Stone, verse thirty fourth, which is interpreted Christs Kingdom, verse forty fourth, cannot be meant of Christs Spiritual Kingdom, but must necessarily point at an outward.

The Reasons are,

1 Because the rise of this Kingdom is not till after that the feet of the great Image, i. e. the Roman Monarchy in its Antichristi∣an state, is risen and in being, which is clear;

1 Because Daniel, to whom things in the Vision were represented (as his inter∣pretation, verse thirty sixt to forty sixt, Page  [unnumbered]doth evidently manifest) in that order of succession that they were to come forth in afterwards, beholds the Feet before yet hee sees the Stone; as verse thirty four, Thou sawest till that a stone was cut out without hands, which smote the Image up∣on his feet; the seeing of the Stone cut out, and smiting, was after that the whole Image in its several parts had been presented to him; therefore I say, as all the other parts, so likewise the Feet of the Image were in being before the Stone.

2 Because Daniel beholds the Stone, so soon as formed, to smite the Feet, verse thirty four, therefore must the Feet bee in being before the Stone was for∣med.

3 Because the Kingdom signified by the Stone is not set up till in the days of the ten Antichristian Kings, verse forty four, And in the days of these Kings shall the God of Heaven set up a Kingdom. That these Kings can point at no other but the ten Antichristian Kings John speaks of, Revelations 17.12, 13, 14. See our future discourse, page three hundred and eighteen, and three hun∣dred Page  [unnumbered]and nineteen. Now the Kingdom of the Stone being to bee set up in the days of the ten Antichristian Kings, therefore must the Antichristian State be before the Kingdom of the Stone. If so, then cannot Christs Spiritual King∣dom be the thing signified by the Stone, for that was set up when Christ first gave forth his Spirit, immediatly upon his Ascension, which was within the time that the Iron Leggs of the Image, verse forty, i. e. the Roman Monarchy in its first, and as yet Pagan state, did bear rule, being three hundred years and upwards before the Feet, viz. the An∣tichristian State had existence or being in the World. Christs Spiritual King∣dom therefore being long before Anti∣christs Kingdom was begun; but the Kingdom of the Stone having not being till afterwards, it follows that the King∣dom of the Stone cannot bee Christs Spiritual Kingdom, but must be an out∣ward.

Second Reason, Because it is the Stones proper and peculier work to break in pee∣ces the Great Image, i. e. outward Pow∣ers.

First, That it is its proper work, is clear, because it doth the thing not ac∣cidentally, but intentionally, and there∣fore it is said to do it by smiting, verse thirty four, thirty five, & forty five; which Phrase notes the intention of the Agent, it smites the Great Image, with full purpose and resolution to break it, and therefore observe, it never leaves smiting, after once it hath begun, till it hath beaten the Great Image to ve∣ry chaff and dust, vers. 35.

Secondly, That it is its principal work, is clear, because no other work is at∣tributed to the Stone but this only, which sheweth, that the Kingdom of the Stone is a Kingdom set up by God to perform this work, which in case it doth it not, it doth nothing. But now the proper and principal work of Christs Spiritual Kingdom is another thing, viz. The increasing and edifying it self in love; and it doth not at all intermeddle, much less undertake it as its proper and prin∣cipal work, with the routing and break∣ing of Worldly Powers, which if indeed it should, then Christs Spiritual King∣dom (the proper and principal work Page  [unnumbered]hereof being once rightly apprehen∣ded by the Saints, the Children of this Kingdom) would soon prove a thing of as dangerous consequence to the Ru∣lers of this World, as the Doctrin of the Fifth Monarchy either is, or can be. But this I say is not the work of Christs Spiritual Kingdom, therefore cannot the Kingdom of the Stone bee Christs Spi∣ritual Kingdom, but must bee an out∣ward.

Third Reason, Because the Kingdom of the Stone is such a Kingdom, as that the standing and continuance of the Great I∣mage is altogether inconsistent with the growth and prosperity thereof; which is clear, because it neither doth, nor can grow up to be a great Mountain, filling the whole Earth, till the total removal of the Great Image, verse thirty five. But now the standing and continuance of the Great Image is no way inconsistent with the growth and prosperity of Christs Spiritual Kingdom, but rather is indeed advantagious unto it, as the Persecutions that Christs Spiritual Kingdom hath met with, and that in all Ages, from the Great Image, which have always been Page  [unnumbered]the greatest and most effectual means of its growth, and fruitfulness, do bear witness; therefore cannot the Spiritual King∣dom of Christ bee the Kingdom here meant.

Fourthly, Because the Kingdom of the Stone is a Kingdom in respect of Nature, the same with the Kingdoms represented by the Great Image, i. e. it is outward as they are outward; which appears,

1 From the general scope and drift of the Prophecy which runs upon outward Kingdoms, all the first four Kingdoms, or Monarchies are outward, as none can deny; why then the Holy Ghost in speaking of the Fifth and last should so farre vary his scope, as presently to glide from the outward Kingdom to the inward, ought (besides the bare say so) to have some solid and substantial rea∣son brought for it, by those, whosoever they are, that either do or shall assert it.

2 Because it is not proper to say, that a bare Spiritual Kingdom, considered on∣ly as Spiritual should break in peeces, beat to very chaffe; grind to Powder the Great Image, i. e. destroy the very be∣ing Page  [unnumbered]of worldly Kingdoms, which work is yet notwithstanding done by the Stone, as Vers. 35.44, 45. Indeed Christs Spiritual Kingdom may by that light and life it gives forth, much refine, and reform outward Kingdoms, but when once the work comes to breaking and beating to pecoes, i.e. subver∣ting Kingdoms, razing their very foundati∣ons, and destroying their being, as they are the Kingdoms of this World, here (un∣less we conceive God to do it by a Miracle) must we also conceive some other hand, besides a Spiritual, to bee put to the work.

3 Because the Stone, to the end there might not be a vacancy in the world, comes straightway in the place and room of the Great Image, so soon as ever the same is totally broken, verse thirty five; for as the Great Image, while standing, bears rule over all the earth, verse thirty nine, so the same being broken, the Stone becomes a Moun∣tain, and fills the whole Earth, verse thirty five, therefore must the Kingdom of the stone be such a Kingdom as was that of the Great Image, viz. outward, or otherwise the coming of that in the place of the other now taken away, could not supply the Page  [unnumbered]want of the other. From all which rea∣sons (and some others also that are laid down in the following Discourse, page one hundred and five, one hundred and six.) It is clear, That the Kingdom of the Stone, mentioned Daniel 2. cannot be a Spi∣ritual Kingdom, but must be an outward. Thus much from Daniels first Prophecy.

Secondly, As for that Kingdom Daniel speaks of in his Second Prophecy, Chapter seven, which is there said to be given to the Saints, and to succeed (in respect of the greatness and glory of it, though not in re∣spect of the beginnings) the Kingdom of the Little Horn, that it cannot be a Spiritual Kingdom, but must also be an outward and visible, is clear, for these reasons.

First Reason, Because it is a Kingdom in which outward judgement is given to the Saints, verse twenty two, Judgement was given to the Saints of the most High. This Judgement must be outward, because the effect of it is such, viz. a casting down the Thrones of the Fourth Beast, verse nine, by consequence therefore the Kingdom it self must be such.

Second Reason, Because it is a Kingdom the Saints are said to possesse, verse twenty Page  [unnumbered]two, The time came that the Saints possessed the Kingdom, but it is more proper to say of the Spiritual Kingdom that it possesseth them, than they it.

Third Reason, Because it is the very same Kingdom which was before governed by the Little Horn, that is given to the Saints; now that being an outward Kingdom, such must the Kingdom given to the Saints be also.

That the Kingdom given to the Saints is the very same Kingdom that the Lit∣tle Horn did before possess, is clear, from the plain words and expressions used by the Holy Ghost, verse twenty one, twenty two, I beheld, and the same Horn made War with the Saints, and prevailed against them; until the Ancient of days came, and Judgement was given to the Saints of the most High, and the time came that the Saints possessed the King∣dom. Note, we do not read it, That the Saints possessed a Kingdom upon this their judging of the Little Horn, but the King∣dom, teaching us thus much, That that very Kingdom which the Saints by judging the Little Horn do take from him, they themselves do afterwards possesse. So verse seventeen and eighteen, These great Beasts which are four, are four Kings which Page  [unnumbered]shall arise out of the earth; but the Saints of the most High •eall take the Kingdom, and pos∣sess the Kingdom for ever, even for ever, and ever. Observe, the Kingdom, or that very Kingdom which was before governed by the four great Beasts, and by the Little Horn, as the last Limb of the Fourth Beast, is the Kingdom that the Saints take, i.e. from this Little Horn, and so conse∣quently from all the Beasts, or Powers, his Predecessors, and having taken it, do pos∣sesse it for ever and ever, i.e. it shall never be taken from them again, as they took it from all the other. So verse twenty six, twenty seven, But the Judgement shall sit, and they shall take away his Dominion, to consume, and to destroy it unto the end. And the Kingdom, and Dominion, and the great∣ness of the Kingdom under the whole Hea∣ven, shall be given to the people of the Saints of the most High, whose Kingdom is an ever∣lasting Kingdom, and all Dominions shall serve and obey him.

Observe, The Saints, in the Evening of the Little Horns Kingdom, are by the Decree of Heaven constituted a High Court of Justice; hereupon they sit in Judgement, by sitting in Judgement Page  [unnumbered]they take away his Dominion; Whose? Why, the Little Horns, upon whom the Discourse runs; but what becomes of it when they have taken it away, & despoiled him of it? why, it is by God given to them, the Kingdom, and Dominion, and great∣nesse of the Kingdom under the whole Hea∣ven shall be given to the people of the Saints of the most High. Which yet fur∣ther (besides the general scope which shews this to bee the same Kingdom with that of the Little Horn) that this Kingdom should bee an outward King∣dom, the use of that Phrase, the great∣nesse of the kingdom under the whole Hea∣ven, which cannot without forcing the words be restrained to a Spiritual King∣dom only, doth necessarily import. The Kingdom of the Saints therefore, which Daniel in his second Prophecy makes mention of, cannot bee a meer Spiritu∣al Kingdom, but is, and must be an out∣ward.

But now as it was the great Master-peice of Satans policy at the time of Christs first coming, when hee set up his Spiritual Kingdom, to put that Generation of men al∣together upon looking after the outward king∣dom, Page  [unnumbered]drawing them thereby to a neg∣lect of that Kingdom, which they in that day ought specially to have atten∣ded to: So is it his great engine of Po∣licy in the days a little before Christs second coming, when now Christ is in∣deed, and in truth, entring into the World to set up his outward Kingdom, to turn the eyes of this Generation altoge∣ther upon the Spiritual Kingdom, draw∣ing them thereby off from the outward, hereby cunningly holding forth one truth as a bait to allure from another, and endeavouring to draw the hearts of men from the great truth of the Generati∣on, by presenting them with some o∣ther truth, every way as glorious, con∣sidered in it self (the time and season only, which is still the thing that adds beauty to Generation-truth, set aside) as the truth it self of the Genera∣tion.

Upon the fore-going Principle, That Christ is to have an outward visible King∣dom, and the scope of the following Discourse, which proves that the time of setting up this Kingdom is now approaching, and upon us, doth it not necessarily follow, that all Page  [unnumbered]those who in this day, shall by their sayings or actings be found to have any hand in keeping Christ from his Throne, are by so doing become guilty of High Treason against this King of Kings, and though they may and should e∣scape the judgement of man, may they not ex∣pect (in case they remember not from whence they are fallen, and repent) to be arraigned as such before his Throne another day, who will then passe a Judgement of persons and things, not as they are in mens interpretations, but according as he hath left them in his Word? yea, let it be seriously considered, and laid to heart, whether or no the condemning this blessed Doctrin, the glorious truth of the Age, viz. of the Fifth Monarchy, or Christs visible Kingdom (considering that no five Parties this day in England have so much to say from the Word for their par∣ticular opinions, though all they have to say be put together, as may be said for this) be a thing justifiable before Gods people, or rather in the sight of God and out Fa∣ther, especially too when as the persons condemning, have never to this day given the truth a fair hearing, by using such en∣deavours for the finding out the minde of God in this thing, as they might, and Page  [unnumbered]as lies in their power to do, and which, were there nothing else but the dis-satisfa∣ction of Gods people, God declares from Heaven that he calls upon them to do? yea whether or no is not this very act of theirs a dealing more injuriously with the blessed Truth of Christ, the least ïota of which is of farre greater worth than Men and Angels, than ever did the Pagan Powers of the Roman Empire in the Apostles days, with the persons of particular men (though Malefactors) who always refused to pass a Sentence till they had heard what the accused could speak? Acts 25.16. yea whether or no such persons whose words and actions are Patterns unto Multitudes, will not have much to answer for (unless they repent) if so be Christ shall one day finde it, that by their slight speeches, or frowning car∣riages towards the truth of the Generati∣on, the generality of poor souls that know nothing, but are meerly led by example, shall be emboldned, encouraged to slight, revile, oppose, persecute that truth in which his honour is more nearly and im∣mediatly concerned, than in any other truth besides it? And is it not possible that Page  [unnumbered]a man with a faithful and upright heart, (but considered as mistaken, or darkned in his Principles) may do all this? Did not Paul act with an upright heart, consi∣dering he acted zealously according to his light, whilst yet he persecuted the Church, and the true way of the Lord? And in such Cases, is it not the better and safer way for a man to fear his own heart, and to be jealous that it acts under some dis∣temper, and so makes not a judgement of it self in the light of the Lords Spirit, but in the darkness of temptation, than to bee confident of it, especially too when a ge∣neral fear of such a thing dwells upon the hearts of Gods people? David concluded himself then for certain to be under a temp∣tation, when he saw that otherwise hee must condemn the generation of the righ∣teous, Psal. 73.15. Much more I could say, but that it is no delight to dig into a Wound.

To conclude therefore, seeing the visage of our times (both in respect of the great opposition this day made to the truth of the age, and in many other respects) is grown pale and black, and that blessed Cause of Christ, that of late looked with a Page  [unnumbered]fresh and amiable countenance, begins now to appear wan with Death in the face of it, is it not high time for the Saints, and all those who wish well to Sion, to cry mightily to the Lord, and to give him no rest, to humble themselves greatly before him, for those manifold abominations committed in the Land, especially that Pride, Luke-warmness, Wantonness, un∣thankfulness for Mercies past, love of this present World, open licentiousness, gross Apostacy, that superabounds even among those that bear upon them the Name of the Lord, which things have given our Father just cause, not only thus to frown, but to depart from us for ever? Yea, is it not high time, if wee have a tongue for Christ, now to speak for him? if bowels, now to sympathize with him? if tears in our eyes, now to pour them forth before the Lord? if groans in our hearts, now to send them up into Heaven? if faith in the Word and promise of God, now to act it? if exhortations in our Breasts, now to bring them forth, and speak often one to another? and will not the Lord hear∣ken, and hear? and shall not a Book of remembrance be written before him, for Page  [unnumbered]them that now fear the Lord, and call upon his Name? Yea, will not God say concerning them, and they shall bee mine in the day when I make up my Jewels, and though they are Children full of failings, yet for this service sake I will spare them, as a man spareth his own Son that serveth him? surely he will.

And should not this consideration ad∣ded to all the rest, that the set time of our Redemption is at hand (which dwelling every day more and more up∣on my heart, hath caused mee to speak) work up our hearts to all these things, and beget in us noble resolutions to hazard whatever is pre∣cious to us in the World, for the sake of Christ, and his now despised Cause? which though trampled upon at pre∣sent, yet shall it suddenly arise with Power and great Glory, and then shall all its enemies melt away before it, as the Snow before the Sun; then shall the Armies of Heaven march forth with the Lord in the Head of them, and the Princes shall bee afraid of his Ensigne, whose fire is in Sion, and Page  [unnumbered]his furnace in Jerusalem. The zeal of the Lord of Hosts will perform this. So beleeves he, and so he prays, who is,