The Mystery OF THE TEMPLE and CITY, DESCRIBED In the NINE last Chapters of EZEKIEL UNFOLDED. Also these following Particulars are briefly handled: 

I. The Calling of the Jews.  
II. The Restitution of all Things.  
III. The Description of the Two Beasts, Rev. 13.  
IV. The Day of judgement, and the World perishing by Fire.  
V. Some Signs of the Times when the Fall of BABYLON is near.  
VI Some Advantages which the Knowledge of these Truths will afford.  
VII. The Conclusion of all in some Counsels and Directions.    
By WILLIAM ALLEINE, Minister of the Gospel.  
Glorious things are spoken of thee, O City of God:  PSAL. lxxxvii. 3. 
Blessed are they that keep his Commandments, that they may have right to eat of the Tree of Life, and may enter in thorough the Gates into the City.  REV. xxii. 14. 
LONDON, Printed for B. Harris, and are to be sold at the Stationer's Arms in Sweetings-Alley, near the Royal Exchange; and by T. Wall near the To say in Bristol. 1679.   

Some Discovery OF THE NEW HEAVENS, AND THE NEW EARTH. ALSO OF The Earnest Expectation of the Creature, to be delivered from its Bondage, into the Glorious Liberty of the Children of God. TOGETHER With some Hints wherein it will consist: Gathered out of Holy Scriptures. AS ALSO A Guests at the Time wherein it may probably be expected. Together with the Profitable Uses to be made of it; As in 2 Pet. 3.14.  
By WILLIAM ALLEINE, Now with the Lord.  
LONDON, Printed for Benjamin Harris. 1679.   

TO THE READER.  
Reader,  
IT will be a good recompense of much Labour in bringing forth that which here follows, for the opening of a dark Prophecy, if it shall make thee resolve, as Moses did concerning the burning Bush, I'll turn aside to see this great Sight; even that City, the Frame whereof was shown to the Prophet, and whose Name shall be JEHOVAH SHAMMAH, The Lord is there. In this Prophecy there are, as in Paul ' s Epistles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things hard to be understood; yet to be in some measure understood, if He shall lead into these Mysteries, whose work it is to lead into all Truth. When I first applied myself to a more serious and fixed search into the Matters contained in this Prophecy, I was little better than blind unto them: but now I seem to be able to say, as the Man that was brought blind to Christ, after the Lord had put his Hands upon his Eyes, I see Men like Trees walking. And if others shall be like the Angels in desiring to look into these things, it is to be hoped they may see and discover them more clearly and distinctly. The Glorious Truths which here lie hid under a Veil of Legal Shadows and Figures, do in other parts of Scripture appear with open Face; and the Holy Spirit, speaking by Ezekiel in Parables, doth by other holy Men of God speak more plainly. And the way of teaching by Parables is very grateful, and convincing, when the Parable is understood. The words of the Wise thus given forth do better sink down into the Heart, and will not be so easily let slip. August. lib. 2. de Civ. Dei. Cap. 56. saith well, Nemo ambigit & per similitudines liberius quaeque cognosci, & cum aliqua difficultate quaesita, multo gratius inveniri. Qui enim prorsus non inveniunt quod quaerunt, fame laborant. Qui autem non quaerunt quia in promptu habent, fastidio saepe marcescunt. In utroque autem languor cavendus est. Magnifice igitur & salubriter Spiritus Sanctus ita Scripturam modificavit, ut locis apertioribus fami occurreret, obscurioribus fastidia detergerit. Nihil enim fere de illis difficultatibus eruitur, quod non planissime alibi reperiatur. He that by the guidance of the Holy Spirit brings the light Scripture to that which is more dark, and the plain Scripture to the Parable, is an Interpreter one of a thousand. And if it shall be the Endeavour of any to do thus, in relation to this and other Prophecies, then let them take these two Instances for their Encouragement: The first is that of the Eunuch, who came to Jerusalem to worship, and in his return, as he sat in his Chariot, read Esaias the Prophet, and when he read God harkened, and heard, for the Spirit said to Philip, Go near and join thyself to this Chariot: As if he had said, Here's one reading a Prophecy, which he doth not, but would understand; go thou therefore, and make him to understand it: and Philip began at that Scripture, and preached unto him Jesus. So read, and set your Hearts upon all that is here shown, and see whether the Spirit will not join himself to your Hearts, and Preach much of Jesus to you in and from this Prophecy.  
The other Instance is that of Daniel, Chap. 9.2. Who understood by Books the Number of the Years of Jerusalem's desolations; and then Verse 3. sets himself to seek the Lord; and whilst he was speaking, the Man Gabriel being caused to fly swiftly, said to him, O Daniel, I am now come forth to give thee Skill and Understanding. If Daniel had not read the Prophecy of Jeremiah, he had not understood the time of the Jew's Deliverance from their Captivity, neither had that Great Discovery been made to him upon his Prayer, of the coming of the Messiah. Now go and do thou likewise, and then may the Lord give thee Skill and Understanding also in this dark Prophecy, whereby abundant Matter for Prayer, and Ground of Hope will appear, which may be an Anchor of the Soul in Troublous and tempestuous Times. When you shall be in the Contemplation of this, and other Prophecies, you will be as Moses on the top of Pisgah, taking a View of the Promised Land: And thus may you come to be like the Men of Issachar, who had Understanding of the Times, to know what Israel ought to do.  
As for the ensuing Discourse, the Thoughts of Men may be various about it: Some may judge that too little is said, and that Things should be more particularly spoken to. Others may think that too much is said, and may scoff as the Athenians, Thou bringest certain strange things to our Ears. If any shall complain that too little is said; I will confess it; For every thing in the Description of this TEMPLE and CITY, hath its proper Signification: But I must say, not for want of Time, but for want of better Skill and Understanding, of all these Things I cannot now speak particularly; yet I find that of Hosea verified, Then shall we know, if we follow on to know the lord If any say, 'tis too much; let them enter into the Sanctuary of God, and weigh the Scriptures well, on which the Things which may seem strange are grounded, before they reject them, for the Aim hath been not to utter any thing from Fancy and Conceit, but all from Scripture; and not from a private Interpretation of Scripture, but an Interpretation justified by other Scriptures: And I would not be thought to be positive in all things; but as propounding some things to the Prophets that they may judge. If any thing of Error shall appear, yet I presume not that which will be destructive to the Faith once delivered to the Saints, in any part of it: For, Matter of Faith and Worship, and what concerns Gopel-Ordinances, and Magistracy and Ministry, are throughout asserted and justified. That good thing which God hath said he will perform, held forth in this Prophecy, and the Revelation of Christ's Personal Presence and Reign upon Earth, was not a little disparaged by the Carnal Imaginations and Conceits of some about it, which were no other than the Smoke of the bottomless Pit, which arising thence, did darken the Glory of a very precious Primitive Truth, and exposed it to that Contempt under which it hath long lain buried. But what was by the subtlety of the Old Serpent sown in dishonour, begins now to be raised in glory. I shall add no more by way of Preface, but those Two Petitions of the Lord's Prayer; Thy Kingdom come, and thy Will be done on Earth as it is in Heaven. Thy Kingdom is come, and is within, and among thy Disciples; let it come, and be over all. Now one of a City, two of a Family are brought to Zion, and make a little Flock. Let the time come when all the ends of the Earth shall turn to the Lord, and all the Kindred's of the Nations shall worship before him. Now thou dost Govern among the Saints, be thou Governor also among the Nations. And thy Will is done by some few Calebs' and Josuahs' that follow thee fully, yet the Best are far short of doing thy Will as 'tis done in Heaven; 'Tis done by some few on Earth in the sincerity and uprightness of Heaven: let it be done in the exactness of Heaven. Thus shall it be done when the King of Glory shall come from Heaven, and all the Saints with him.  
EVEN SO COME LORD JESUS, AMEN.   

The Mystery of the Nine last Chapters of Ezekiel in part made manifest.  
IN these last Chapters of this Prophecy of Ezekiel we have a description of a Temple, and City, which in the Visions of God were represented to the Prophet; by which we are not to understand a material Temple, or City, built after the return of the Jews from Babylonish Captivity. For,  
1. The Temple and City here described, are far different from the City Jerusalem, and the Temple there, both for situation and largeness. The Temple in the description of it is as large as a City, and the City as large as a Country: For the Temple with the Courts thereof, being a perfect Square, each side contained five hundred Reeds, Chap. 42.16. and the circumference of the City, is said to be eighteen thousand Measures, which is judged by Interpreters to be a vast circuit.  
2. A River is said to issue from under the Threshold of the House, Chap. 47.1. which is not any where affirmed of the Temple at Jerusalem.  
3. This evidently appears from Chap. 41.12. where there is mention made of a separate place, and a Building before it, which is distinct from the Temple before described; for the Building in the separate place is not so large as the Temple, the breadth thereof being seventy Cubits, and the length ninety Cubits: so that this Building with the separate place is but equal with the Temple, that is, an hundred Cubits each way. And farther, this Building cannot be the Holy of Holies, for the Dimensions are different: the Holy of Holies is but twenty Cubits long, and twenty Cubits broad, verse 4. Now we do not read of such a Building and separate place near the Temple of Jerusalem: 'tis true, 1 Kings 6.27. mention is made of an inner house, which was the Holy of Holies joining to the Temple, and was not in a separate place from it.  
4. This Temple and City shall not have being on Earth, till the twelve Tribes shall be brought back from their Captivity; for they that serve the City, serve it out of all the Tribes of Israel, chap. 48.19. and the Land is to be divided by lot unto the Tribes of Israel, verse 29. which are all named, and the Gates of the City have also the Names of all the Tribes upon them.  
These reasons make it evident, that somewhat else must be meant. Now as the Apostle saith 1 Pet. 1.4, 5. Ye are built up a spiritual house: and Gal. 4. ●. Paul speaks of a Jerusalem which is above, and John of that Jerusalem which cometh down from God out of Heaven. So this is here understood: and the Temple is the Church of the living God, made of lively stones: and the Church in that pure and glorious state which it shall be brought into when Antichrist shall be destroyed: and those things which may be shaken, being the things made by men, shall be removed. The Temple and City of Jerusalem were Types hereof. And this glorious Church will be the substance of those shadows, and is set forth by their names. And what is here foretold, had the beginning of its accomplishment in the Gospel-Church, gathered by the Apostles, and since continued in the world; and shall have its perfect accomplishment when the new Jerusalem shall come down out of Heaven, and the Jews shall be called, and the Fullness of the Gentiles shall come in. So that we may conclude with Rabbi Solomon, quoted by Cornelius à Lapide, Omnia quae in Ezekiele de Jerusalem scribuntur, de sancta civitate, supernâ Jerusalem, absque dubio intelligenda sunt. All is to be understood of the Heavenly Jerusalem, but chiefly of this Heavenly Jerusalem as it shall come down out of Heaven, and of that estate which it shall be then in. Now that somewhat of the Mystery of this Prophecy may be made known, I shall propose several things to consideration; not proceeding therein according to the order of the Prophecy, but shall endeavour to bring the main things of it to several heads. And truly I may say to the praise of him that teacheth Man knowledge, that by running thus to and fro in this Prophecy Knowledge hath increased, and haply some hints may be given, which may provoke others to search further into it.  
The first thing to be laid down shall be for an Introduction to the rest which are to follow, which is this:  
Prop. 1. What is here represented should with all seriousness and diligence be looked into and considered, chap. 40.4. Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee: declare all that thou seest to the house of Israel. This Command so vehemently urged in so many expressions belongs to all Christians, but especially to the Ministers of the Gospel. The external and internal Senses are called upon, and stirred up to attend to what is made known to the Prophet in this Vision, and to take an exact view of it: and surely it may be expected, that upon diligent search, accompanied with prayer, much may be understood of this so dark a Prophecy. 'Tis again pressed, chap. 44.5. Mark well, and behold with thine eyes, and hear all that I say unto thee. See, and set thine heart, as in the former place it is commanded; behold with thine eyes the Frame, and set thine heart to know the signification of it: behold with thine eyes the shadow, and set thine heart upon the substance; and if the heart be set upon these things, it shall be given to know the Mystery of them. This Prophecy than should not be looked on as unprofitable, or that which cannot be understood. Surely if all Scripture be profitable, than this also; and if all things were written for our learning, than these things likewise, how dark soever they may seem to be. Luke 2.20. Christ read out of Isaiah the Prophet, and then closed the Book and expounded the place to the Hearers, saying, This day is this Scripture fulfilled in your ears. And in this the Ministers of the Gospel should be like Christ, they should read and give the meaning of Scripture. But as to this Prophecy, what do the most when they have read it, but close the Book and lay it aside, and are like those reproved by Christ, Isa. 29.11. The vision of all is become unto you as the words of a book that is sealed, which men delivered unto one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed: and the book is delivered to one that is not learned, saying, Read this; and he saith, I cannot, for I am not learned. The Preachers excuse is, the book is sealed; the People's, we are not learned: but God hath not sealed it, therefore let not men seal it either to themselves or others. God saith, Behold with thine eyes, and set thine heart to all that I show thee. Let not any then shut their eyes, nor turn away their hearts, from these so admirable and glorious Discoveries. For as God hath not said to the Seed of Jacob, Seek ye me in vain; so he doth not here say, See in vain.  
Prop. 2. What is in this Prophecy given forth as a Precept, and as showing what ought to be, is to be taken under the notion of a Promise, and as declaring what shall be in the glorious state of the Church here set forth; as chap. 45.9. O Princes of Israel, remove violence. Now as Princes at all times ought, so then the Princes of Israel shall remove violence according to that promise, Isa. 60.18. Violence shall be no more heard in the land. Chap. 44.24. The Priests shall judge according to my judgements. Though 'tis their duty, yet it hath not been always their practice: but in the estate of the Church here foretold it shall be, as their duty, so their constant practice. Plato gave an Idea of a Commonwealth, not such as ever was in the world, but such as ought to be: now here we have an Idea of a Church and Commonwealth, not only which ought to be, but also which shall be.  
Prop. 3. In this Prophecy one and the same Church is set forth by these two representations of a Temple and City: by the Temple is set forth a pure and glorious Church, constituted according to the mind of God, wherein he shall be purely worshipped. In it shall be the true Worshippers, who shall worship the Father in spirit and in truth. The Father seeketh such to worship him, and here they shall be found. By City is meant the same Church, as a spiritual and heavenly Commonwealth. As the same people of Israel were a Church and Commonwealth, so as that all that were of the Church, were also of the Commonwealth of Israel, and all of the Commonwealth were of the Church: so will it be in this time and State here foretold. In this Temple Christ is the High Priest, and Priest upon a Throne, ministering for men in things pertaining to God. In this City he is a King; in the Temple he is Head of Saints as a Church, leading them in and out, and being in the midst of them, chap. 46.10. giveth counsel, life, grace, strength, and acceptance to all. As the Heart is in the midst of the body, the Fountain of Life; as the Sun is in the midst of the Planets, giving light to all, so is Christ in the Church. And in the City he is Head of the same Saints as a Commonwealth.  
Prop. 4. The Church which is here set forth as a Temple and City, is that glorious Church which shall be after the calling of the Jews, even that Church whose Windows shall be of Agates, and Gates of Carbuncles, and all her borders of pleasant stones. And as this is meant of the Church of the Jews when they shall be called, so therefore it is described by a Temple like the Temple at Jerusalem, and by Jewish Rites and Figures. The Substance is given forth under the names of the Shadows, and the Holy Spirit speaking of things which shall concern the Jews, speaks to them in the Jews Language. That the Church of the Jews when they shall be called is here meant, appears, because the Names of the Tribes of Israel are mentioned, as having Portions in the Land, and Gates in the City; and the Strangers, that is, the Fullness of the Gentiles, who shall be brought in, shall have an Inheritance with them.  
Prop. 5. There is an Outer and an Inner Temple mentioned in this Description: the outer Temple with its Courts and Gates, and the Chambers of the Courts and Gates are described, chap. 40. and 41. and the building of the separate place, chap. 41.13. which is there called the Inner House and Inner Temple, verse 15. and 17. In this Inner Temple are North and South Chambers, even many Mansions. Here are Priests which approach to the Lord, and eat the most holy things. Without in the Outer Temple are Ordinances, which are holy things; but in the Inner Temple the most holy things are eaten, that is, Christ himself in a Beatifical Vision of him. Here is also a City described with its Gates; and without that, Portions for the Tribes of Israel, each Tribe having a Portion in the Land, and a Gate in the City. Now what doth this signify, but that there will be a Church?  
1. In the City New Jerusalem, and in the Inner Temple, that is, the Church Triumphant, consisting of Saints come up to the measure of the stature of the Fullness of Christ; of Saints, I say, both raised and coming with Christ, and also of those which shall be then changed.  
2. It shows that there will be Churches also without the City, consisting of Saints, which shall have Portions in the Land; and Churches of the Outer Temple, and Saints in the Chambers of the Courts, and Gates, as well as in the Inner Temple. Those in the chambers of the Courts, and Gates, and Outer Temple, shall have the Perfection there required, and that measure of Light and Holiness which shall be due to that state; and shall perform the Service which shall be required of them in that station. And these Churches without shall have gate holiness, court-holiness, court-attainments, and Outer Temple perfection, communion, and comforts; and the others shall have Inner Temple holiness, perfection, and consolations. The like may be said of the City: there is the beloved City, New Jerusalem, Rev. 26.9. and there is the camp of the Saints like the camp of Israel, when the Tribes marched and pitched in order about the Tabernacle, and is set forth by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is in the Septuagint to set forth the camp of Israel. This camp will consist of called jews and converted Gentiles, even the Nations of them which shall be saved, and shall walk in the light of the New jerusalem; for New jerusalem light shall fill the breadth of the Land of Immanuel; and every little chamber of the gates hath a window to let in New jerusalem light into it. This camp of the Saints will be urbs mobilis & castrensis, a movable and Tent City; and the New jerusalem, urbs fixa. The former will answer the Church of Israel dwelling in Tents, and the later the state of that Church when jerusalem was the City chosen of God to place his Name in. So then there will be at that time, when the jews shall be called Saints in two different states, that is, glorified and not glorified. That there will be glorified ones shall be after proved; and that there shall be some not glorified, I shall prove by this Argument: There will be marrying and begetting of children in that time, which cannot be among the raised Saints, for they marry not, neither are given in marriage; therefore there must be Saints in an inferior state, among whom this will be. And that some Saints shall beget children then, is evident from chap. 47.22. Ye shall divide the land by lot for an inheritance unto you, and to the strangers that sojourn among you, which shall beget children among you, and they shall be to you as born in the land among the children of Israel. This likewise is manifest from Isa. 59.20, 21. The redeemer shall come to Zion, and unto them that turn from transgression in jacob. As for me, this is my covenant with them, saith the Lord, my spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth and for ever. This Promise concerns the jews when they shall be called; for by this the Apostle proves their calling, Rom. 11.26. Now after their calling they shall have Seed and Seeds Seed. Isa. 60.15. I will make thee the joy of many generations. Isa. 61.9. Their seed shall be known among the Gentiles, and their offspring among the people. Isa. 65.23. They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. The Promise is to them and their offspring, who shall all be sanctified ones, and the blessed of the Lord. The curse of Adam shall not then rest upon any of the Saints children, but they shall have the blessing of Abraham.  
Prop. 6. This Temple and City, this Church and Commonwealth which was constituted and framed according to an Heavenly pattern; Moses did all according to the pattern in the Mount; and Solomon built the Temple after the form which was shown to David by the Spirit, 1 Chron. 28.12. So Christ shall build this Temple according to the heavenly pattern. All shall be done by line and measure, and every part shall have its due proportion; so that it will be a Spiritual House fitly framed, growing into an holy Temple; chap. 40.3. Ezekiel saw a man, whose appearance was as Brass, with a line of Flax, and a measuring Reed. This is Christ, who shall do his Work exactly, and according to rule.  
Prop. 7. There were some things commanded to the Jews of old, which are not mentioned in the description of this Temple and City, and the not mentioning of them with other Jewish Rites and Ordinances here spoken of, doth argue the Perfection which the Church here described shall have, above what it had under Moses, or any time since. Now to show this, consider:  
1. There was a Candlestick for Light, both in the Tabernacle and Temple: much is spoken of it, as Exod. 25.31. and in other places; this was a Type of Gospel-Churches, which are called Golden Candlesticks, Rev. 1.20. and the two Witnesses are called two Candlesticks, Rev. 11.4. A Candlestick is to hold forth light in a dark place: And when Gospel-Churches are called Candlesticks, it notes Churches which shall be in a time of darkness, when a Candle is useful. Thus in John's time there was much darkness upon the face of the earth, John 1.5. The light shineth in darkness. And the two prophesying Witnesses, are Lights, shining in Darkness. Heathenish, Mahometan, and Antichristian darkness hath covered the greatest part of the World; and the few Witnesses of Christ have been Candlesticks holding forth the true light in a dark time and place. But in the description of this Temple and City, we read nothing of a Candlestick, or light of a Candle. Whence may be concluded, that the state of the Church here foretell, will be much more glorious in respect of Light and Knowledge, than as yet it hath been; Rev. 22.5. it's said the New Jerusalem hath no need of a Candle. And then even in the portions of the Tribes that will be made good: Isa. 30.26. The light of the Moon shall be as the light of the Sun, and the light of the Sun sevenfold. That degree of Scripture-light which now shines in the World, being compared with that which shall shine hereafter, is but as the light of the Moon to the light of the Sun; 'tis but as the lesser Light ruling the Night: but than it shall be as the greater Light ruling the Day. And as now is a time of much darkness in the World, so a great matter of comfort it is, that we may say as the Apostle, Rom. 13.12. The Night is far spent, and the Day is at hand. The Night in which Antichrist reigns, and wild Beasts are abroad seeking their Prey, is very far spent; and the Day of the Son of Man is at hand. And when this Day comes, the Church shall be no longer a Candlestick, but a glorious Light upon the top of a Mountain: and all Heathenish, Mahometan, and Antichristian darkness shall pass away, and the Earth shall be filled with the knowledge of the glory of the Lord, as the Waters cover the Sea. There shall be abundance of light, and knowledge: Idols shall be abolished, and there shall not be Atheism in the World. As there is not Atheism in Hell, but Devils and damned Spirits know that there is a God: so in this time of such glorious light, there shall not be Atheism amongst the unconverted ones in the world. And this is a reason why the Devil endeavours so much to fill the world with Atheism now, because he knows his time is short, of being Ruler of the darkness of this world, and the day is at hand, in which the Earth shall be filled with the knowledge of the glory of the Lord: And when the Morning of this Day shall come, than the wild Beasts shall lay them down in their Dens, and not hurt, nor destroy in all the holy Mountain of God. And men shall be ashamed to commit those abominations which now the world is so full of. They that be drunken, are drunk in the Night: But in that Day they shall be sober, and civilly and morally good, who shall be without saving grace.  
2. There were Laws given to the Jews concerning the Lepers, both for the trial of them, and removing them from the Camp, when pronounced unclean: and it was supposed there might be a Leper of the house of Aaron, Leu. 22.4. Thus hitherto it hath been in the Church: much of spiritual Leprosy hath been found there, and even amongst those of the seed of Aaron; but we find not any thing here of such Laws. What may be concluded hence, but that at this time there will be no Lepers in Israel. Spiritual Leprosy shall not appear amongst any in Churches, to occasion their removal from them, Rev. 21.27. In the New Jerusalem there shall be nothing that defileth.  
3. There was a Law about blessing and cursing in Israel, Deu. 27.12. The blessings were to be pronounced from Gerizim, and the curses from Ebal: but we find not any command here for cursing any in Israel. There will be that day blessing, but not cursing in Israel. Jer. 31.23. It shall be said, The Lord bless thee O Habitation of Justice, and Mountain of Holiness. But, as it is Rev. 22.3. there shall be no more curse. All shall have the blessing of Abraham, and none the curse of Ishmael, to be cast out. There shall not be an Anathema Maranatha for any of the Church then.  
4. There were Laws about the redemption of Inheritances, Leu. 25.25. If thy Brother be waxen poor, and sell his possession, and any of his Kin come to redeem it, than he shall redeem that which his Brother sold. But we read not any thing here of selling, or redeeming Inheritances; because no Brother shall at this time wax poor, a●● sell his Inheritance. Now 'tis, as Christ said, Th● Poor ye have always with you; but then there shall be no Poor in the Land. They that obtain that Kingdom which is to come, shall have all other things added to them. Christ will not be then Hungry, Naked, Sick, or in prison in any of his Members.  
5. There were Laws concerning such as had familiar Spirits, and were Wizards, Leu. 20.27. A man or a woman that hath a familiar Spirit, or is a Wizard, shall surely be put to death. But at this time there shall not be such in the Land of Immanuel: nay not amongst the unconverted ones. Evil Spirits shall not be Familiar Spirits to any then, for they shall be all bound, and shut up in the bottomless Pit.  
6. There were Laws for trial of Jealousy, which was the bitter water that caused the curse, which the suspected woman was to drink. Now as among the Tribes in the Land, and among the sacred Nations, there will be Marrying; so none that shall defile themselves, either by Fornication, or Adultery. No Adulterers, or Effeminate shall be in that Kingdom of God, but all shall possess their Vessels in Sanctification and Honour.  
Prop. 8. This will be a time in which God will honour those that honour him, which is promised, 1 Sam. 2.30. And in this time, and state of the Church, it shall be eminently made good. This may be concluded from Chap. 44.16. The Priests, the Levites, the Sons of Zadok, which keep the charge of my Sanctuary, when the Children of Israel went astray from me, they shall come near to minister unto me. As for the Levites that went astray after Idols, and made the Children of Israel go astray ●hey shall bear their iniquities, and not come near 〈◊〉 the Office of a Priest; v. 10.13. but I will make them keepers of the charge of the house.  
Here two things are to be opened:  
1. What this hath reference to under the Old Testament; that is, when did the Sons of Zadok show themselves faithful in keeping the charge of the Sanctuary; and when did the Levites go astray themselves, and cause Israel to go astray?  
2. What this foretells, in reference to the times here meant.  
For the first, Let it be considered who were the Levites going astray; and when, and how they went astray: and next, wherein the Faithfulness of Zadock and his Sons appeared.  
As for the Levites that went astray, they were those of the stock of Eli. It's said of his two Sons, Hophni and Phineas, they were Sons of Belial, and knew not the Lord, and therefore God denounced a Judgement, 1 Sam. 2.20. I said that thy house should walk before me, but now be it far from me. And upon this God said, v. 16. I will raise me up a faithful Priest; which was fulfilled when Abiathar followed Adonijah, and Zadock was made Priest in his room.  
And those Levites went astray in two things:  
1. Eli's Sons made a God of their Belly, and offered to that Idol what was brought to be offered to the Lord. Their custom was, 1 Sam. 2.13, 14. When any man offered Sacrifice, the Priest's Servant came while the Flesh was in seething, with a Fleshhook of three Teeth, and struck it into the Pan, and all that the Fleshhook brought up, the Priest took to himself; v. 15. Thus the Sin of the young men was very great, for men abhorred the Offering of the Lord.  
2. Abiather, who was of the Stock of Eli, went after Adonijah, and no doubt drew some other of the Levites with him, and by this the iniquity of Eli's House came to be full, which brought the Judgement threatened; as we see, 1 Kings 2.27. Solomon thrust out Abiathar, from being Priest, that he might fulfil the Word of the Lord which he spoke concerning the House of Eli.  
Next, as touching Zadock's Faithfulness, that was seen in his keeping with David, and anointing Solomon; 1 Kings 1.39. and many faithful Priests descended from him, as Jehoiada, whose faithfulness was eminent in hiding Joash, and after bringing him forth, and giving order for the slaying of Athalia. Matth. 23.35. mention is made of Zacharias, who was slain betwixt the Temple and the Altar. Ezra also was of the Posterity of Zadock, Ezra 7.2.  
2. As for what this foretells, observe these particulars:  
1. When Idols shall be abolished, many that have gone after them may find mercy and favour. As for Idols, they shall be abolished, Isa. 2.18. But many that go after them may be spared: I will make them Keepers of the charge of the House. Psal. 99.8. Thou sparedst them, but tookest vengeance of their Inventions. 1 Cor. 3.15. If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved.  
2. Those to whom God will vouchsafe any favour, after their goings astray, must be convinced of their sin therein, and lay it to heart. Ezek. 43.11. If they be ashamed of all that they have done, show them the pattern of the House: So, if ashamed, they shall keep the charge of the House.  
3. God will in the times of restitution have a faithful Ministry, according to his own heart, which shall keep the charge of his Sanctuary; and neither Levites, nor any of the House of Israel, shall go astray after Idols any more. There shall not be an Adonijah, or an Abiathar to go after him; but there shall be Sons of Zadock, that is, faithful Priests, following the true Solomon. Jer. 3.15. I'll give Pastors after mine own heart.  
4. It seems that in the New Jerusalem there may be different degrees of glory: Zadock and Abiathar, some Levites that went astray, and the Sons of Zadock may meet there, but not in the same degree of glory; as appears Chap. 44.14, 16. David had his Worthies who followed him in the Wilderness, and some did more valiantly than others: And when David came up out of the Wilderness unto the Throne, he conferred honour upon all, though not in the same degree, 2 Chron. 11.20, 21. Abishai had a Name among the three, and was more honourable than the two, and he became their Captain; however he attained not to the first three. So verse 25. Benaiah was honourable among the thirty, but attained not to the first three; and David set him over his Guard. Now this may be looked upon as typical: Christ will honour all his Servants, but most his most eminent and faithful Servants. We read in relation to this time, of Rulers over ten Cities, and Rulers over five Cities, Luke 19.17. according to the greater or lesser number of Talents given and gained. When the mother of Zebedees' children asked of Christ, that one might sit at his right hand, and the other at his left in his Kingdom; he replied, Can ye be baptised with my baptism, and drink of my cup? And further saith, That to sit at his right hand and left, shall be given to those for whom it is prepared. Whence it follows, that there are different degrees of glory in Christ's Kingdom; and those that do and suffer most for Christ, shall have greater degrees of glory; not that doing or suffering doth merit, but thus shall they be rewarded by Grace.  
Thus in these eight Propositions some things have been insisted on, which relate both to the City and Temple; in the next place they shall be handled apart. And first what concerns the Temple with the Courts and Gates, and those that worship and minister in it; and than what concerns the City, and the Portions of the Tribes in the Land. Concerning the Temple let some things be considered in the general, and some things more particularly.  
The more general considerations are these:  
Consid. 1. The Church is here set forth in its exalted state, and as very eminently and visibly glorious; for it is a House upon the top of a Mountain, chap. 43.12. and is here set forth in its Mountain estate, according to that Prophecy Isa. 2▪ 2. The mountain of the Lords house shall be exalted above the top ●f the mountains. It shall be a Mountain above all Mountains, a Mountain exalted and established in its exalted state. The Church shall not be then in a Wilderness, nor low in a low place, not in dens and caves of the earth, but on the top of a Mountain. There is a time when the Saints are to glorify the Lord in the Fires or in the Valleys, Isa. 24.15. The man of sin hath been upon a Mountain, and the true Church of Christ in the Valleys and in the Fire; but glorifying the Lord in the Valleys, and enduring the fiery trials, it shall be glorified on the top of a Mountain, and be for ever above, and no more beneath. And as the Saints always are, so than they shall appear to be, the excellent ones of the earth, and they that despised them shall bow themselves down at the Soles of their feet, and shall call them the City of the Lord, the Zion of the Holy One of Israel; And God will make them the joy of many generations, Isa. 60.15. As the Church shall be in a glorious and quiet estate, so shall it continue in it many generations.  
Consid. 2. Here is a place prepared to receive, and a Table to entertain all that come to this House. No sooner within the gate, but there is a chamber to receive them. Once the Son of Man had not where to lay his head, but he will provide better for his Servants. The Shunamite said to her Husband, Let us make a chamber on the wall, and set a bed, and a table, and a stool in it; which was to entertain Elisha the Prophet, 2 Kings 4.10. this is Christ's care for all that come to this House. And they that shall be planted in these courts of the House of the Lord, shall grow and flourish in them; and as 'tis said Psalm 84.7. They go from strength to strength, or from company to company. So they that come to this House, shall go from the company in the chambers of the Gates and Outer Temple, to the company in the Inner Temple: so coming to this House upon the top of the Mountain, shall at last get to the top of glory in it.  
Consid. 3. Many things in the frame of this Building are four square: the whole Building is so described, each side being five hundred Reeds. Thus it was in Solomon's Temple, 1 Kings 7.5. all the Doors, Posts, and Windows were four square; so here the chambers are so, one Reed long, and one Reed broad. So the Posts, chap. 41.21. the Altar, chap. 43.10. the holy Oblation of Land, chap. 48.20. Thus Rev. 21.16. the City lieth four square, which may signify thus much:  
1. Churches and particular Saints shall agree with their Rule, and be fitly and exactly framed as they ought to be; they shall be like Christ, and conformed to his will. Things of a four square figure are made so by a square Rule: Churches shall at last be framed according to their Rule, which is the Word of God. Church's shall be four square Churches, Saints shall be four square Saints, made after God, and shall bear the Image of the Heavenly Adam, even as they have of the Earthly. They shall be at last as throughout like the Heavenly Adam, as ever they were like the Earthly Adam.  
2. Churches and Saints shall be like one another, all four square, all figured alike; there shall be at last an Uniformity of Churches, and of all Saints; they shall all serve the Lord with one consent; and when all shall agree with their rule, then shall they agree one with another.  
3. Churches, and Saints in them, shall be like themselves. As like Christ, like one another, so like themselves: not subject to declinings, and decays, as now they are. All shall be growing onwards towards perfection, and none shall backslide. Round things are easily turned this way or that way, but what is of a four square Figure lies firm. All will be firm and stable in the Church here set forth. Saints will not be like Reuben, unstable as Water; or double-minded Men, unstable in their ways; but like David, who said, My heart is fixed, O God, my Heart is fixed. It is a good thing that the heart be established with Grace, Heb. 13.9. And at this time the Lord will perform this good thing, in establishing the Hearts of all his People with Grace, so that they shall not fall from their own steadfastness; but he that is righteous, shall be righteous still, Rev. 22.11.  
Consid. 4. A Sabbath will be observed in this time when the Jews shall be called, both by them, and the saved Nations. Chap. 46.1. mention is made of Six Working-days, and of the Sabbath-day; not a Jewish, but a Gospel Sabbath, the First day of the Week: which is conceived to be hinted, Chap. 43.26, 27. Seven days shall they purge the Altar, and when these days are expired, it sha●● be that upon the eighth day, and so forward, the Priests shall make your Burnt-Offerings, etc. when the seven days are expired; and so the Seventh, which was the Jewish Sabbath ended, then upon the Eighth day, the First day of the Week, which is the Christian Sabbath, shall the Priests make your Burnt-Offerings. And so forward; that is, upon every First day after the ending of the Jewish Sabbath. Now the Sabbath mentioned Chap. 46.1. is this Eighth day, so called in relation to the Seventh expired; but the First day of the Week, to be observed by the Jews when they shall be called. This of the Sabbath may well be taken in a literal sense; for we ought not to leave the literal, and go to a mystical sense, when there is no necessity for it. What is spoken of the New Moon, must be taken in a mystical sense, because that was an observation purely shadowy, and ceremonial; but not so the Sabbath. Let it be owned then as truth, that a Sabbath shall in this glorious state of the Church be purely kept. True, in the New Jerusalem there will be a perpetual Sabbath; but not so amongst the Tribes in the Land. As Adam in Paradise had work to do; and if he had continued in his innocency, should have wrought the six days, and have kept the Sabbath: So shall the Saints do in the times of restitution, for they will be restored to the doing of that which Adam should have done. As they shall be restored to Privileges, so to the performance of Duties; of which the exact keeping of a Sabbath is one. And for the farther clearing of this so considerable a truth, let Isa. 58.13, etc. be compared with this place of Ezekiel. If thou shalt call the Sabbath a delight, the holy of the Lord, etc. Where observe, that several great and precious Promises are made to the Jews; and the keeping of the Sabbath is the condition, upon which the accomplishment of them doth depend. And these Promises were not fulfilled at the Return of the Jews from Babylonish Captivity, or at any time since, but shall be fulfilled when the Jews shall be called. Let the particulars be well weighed, v. 8. Then shall thy Light break forth as the Morning, and thine Health shall spring forth speedily. What Light is this, but that mentioned, Isa. 60.1. Arise, and shine, for thy Light is come, and the Glory of the Lord is risen upon thee. The Jews have been long in Darkness, but the Glory of the Lord shall at last be revealed, and the Veil shall be taken from their hearts that they may see it. And thy righteousness shall go before thee: that is, The Lord thy righteousness. This then respects the time when the Jews shall be called by this Name, which hath not been yet; for they at Christ's first coming, went about to establish their own righteousness, and did not submit to the righteousness of God; they would not then be called by this Name. And farther, 'tis said, The Glory of the Lord shall be their reward. It shall be with them, as with the Jews in the Wilderness, when they had the Cloud and smoke by Day, and the shining of a flaming Fire by Night. Which when Pharaoh pursued them, was their reward, v. 10. Then shall thy Light rise in obscurity, and thy Darkness as the Noonday. The Jews are under Darkness within, and without; Darkness covers their Hearts, and their State; for they lie hid in obscurity and darkness, and none knows where the Ten Tribes are; but at last they shall be brought forth to the wonder of the World: for it shall be said, These, where had they been? Isa. 49.21. v. 12. They that shall be of thee, shall build the old waste places, and raise up the foundations of many Generations. When they returned from Babylon, they were the Foundations only of one Generation of Seventy years, that were raised up. This promise than must look further, v. 14. I will cause thee to ride upon the high places of the Earth: Not only of Canaan, but of the Earth. And lastly, I will feed thee with the Heritage of Jacob thy Father. Which intimates the calling, and gathering of the Ten Tribes also. When the Jews returned from Babylon, they were fed only with Judah's Inheritance. For the Ten Tribes did not then return, which may be proved from Hos. 1.6, 7. I will no more have mercy upon the house of Israel, but will utterly took them away. But I will have mercy upon the house of Judah, and will save them by the Lord their God. Therefore when Judah was saved from Babylonish Captivity, Israel was not saved: But at last Judah and Israel shall be saved together, v. 11. Then shall the children of Judah, and the children of Israel be gathered together, and appoint them one Head; and then they shall be fed with the Heritage of Jacob. 'Twas the whole Land of Canaan which was Jacob's Heritage, which he divided amongst his twelve Sons. And how exactly doth this agree with Ezekiel's Prophecy about the division of the Land amongst the twelve Tribes, which shall be fed with the Heritage of Jacob their Father. It's most evident than that these Promises are to have their accomplishment when the Jews shall be called. But observe what must be done by them. If thou shalt call the Sabbath a delight. Therefore, first a Sabbath will then be kept, even a Christian Sabbath by the Jews. And if a Sabbath was to be kept by Adam in Paradise: if it was to be observed from the beginning, and shall be by the Jews, when called: If the Church, in the times of restitution of all things shall keep a Sabbath, how much more is it now to be done, when Saints have so much need of it? The Sabbath is made for man; that is, for man's benefit, and advantage secondarily, as principally for God's glory, that he might be praised for the Works of Six Days: And the Christian Sabbath is to be kept, that God may be glorified for the work of Redemption, and of a new Creation. And when the New Heavens and the New Earth shall be created, there will be a New Command for it, like that New Command of Love, John. 13.34. And then the Saints shall say, Thou art worthy, O Lord, to receive Glory, and Honour, and Power; for thou hast Created all things. In the beginning, the Heavens and Earth, and all the Host of them: And now the New Heavens and Earth are finished, and all the Hosts of them. And for thy pleasure, they are, and were created, Rev. 4.11. All things in the beginning were created, and now he that sits upon the Throne hath made all things new. And as a Sabbath will be kept by the Jews; so, in a most strict manner: If thou shalt call the Sabbath a delight. Many keep a Sabbath now, but do not call it a delight: But than it shall be the Saint's delight. Next, The Holy of the Lord. The Jews shall acknowledge it to be Jure Divino. They shall not look upon it as a Humane Institution, and call it the Holy of Men, but the Holy of the Lord; because made Holy by him. And also holy to the Lord, honourable: and shalt honour him, not doing thine own works, nor finding thine own pleasure, nor speaking thine own words; which now even the best are too apt to do.  
Consid. 5. A Passeover will be kept in the Kingdom of God. Ezek. 45.21. In the first month, in the fourteenth day of the month, ye shall have the Passeover, a feast of seven days; and in that day shall the Prince prepare for himself, and the people of the land, a sin-offering, and a burnt-offering, and a meat-offering, verse 22, 23, 24. Christ and the Saints shall keep this Passeover and Feast together. Compare herewith Luke 22.16. where after Christ had declared his earnest desire to eat of that Passeover, he adds, I will not any more eat thereof, till it be fulfilled in the Kingdom of God. 'Tis observed by Ainsworth on Exod. 12.11. that seven famous Passovers are recorded in Scripture: The first that which Israel kept in Egypt, Exod. 12. The second in the Wilderness, Num. 9 The third when the Israelites first entered into Canaan in the Valley of Anchor, Josh. 5.10. The fourth in the Reformation of Israel by King Hezekiah, 2 Chro. 30. The fifth under Josias, 2 Chro. 35. The sixth by Israel returning out of Babylon The seventh by Christ and his Disciples. And we may observe how the true Gospel-Passeover came in the room of the Legal Passeover, and what times and occasions answerable to the former there have been, and will be, for keeping a spiritual Passeover.  
1. The true Passeover hath been slain in Egypt, 1 Cor. 5.7. Christ our Passeover is sacrificed for us. And as the Israelites having the Blood of the Lamb upon their Door-posts, the destroying Angel passed over them: so Believers having the Blood of sprinkling upon them, may be sure that wrath and vengeance shall pass over them; and they may and aught to keep the Feast by rejoicing in the Grace of God towards them, and in their Peace with him, and also in hope of the Glory of God; and should abundantly bless God for giving Christ for them: so should they keep the Feast.  
Q. But how was Christ our Passeover slain in Egypt?  
A. There is that which is spiritually called Sodom and Egypt, where also our Lord was crucified, Rev. 11.8. The great City there spoken of is Rome, and by a Synecdoche is put for the Roman Jurisdiction, which then did extend itself over judaea; and by the Roman Power was Christ crucified, for the Romans way of putting to death was crucifying. So Christ was slain in Egypt spiritually so called, that is, in the Roman Dominion.  
2. A spiritual Passeover hath been kept in the Wilderness; for the Church hath been driven into the Wilderness by Antichrist, and there hath been preserved and nourished, being fed with Angel's food: and much experience of God's goodness hath been given for meat to the people inhabiting the Wilderness. So that even here the Saints have had the great privilege of keeping the Feast, and eating their spiritual Passeover, whereby the Woman hath been nourished in the Wilderness.  
3. There have been some times of Reformation, and of the Gospel's prevailing, and some enlargement of the Church from Antichristian Tyranny and Bondage, and thereby a ground of keeping the Feast; as in the times of Hezekiah and Josiah, all being the fruit of Christ their Passeover, sacrificed for them.  
4. The calling of the Jews, and the glorious estate of the Church in that time, is believed and waited for, and not in vain; for the Valley of Anchor shall be given them for a Door of Hope, and Vineyards from thence; and then there will be a time for the jews keeping this Passeover and Feast, with the unleavened bread of sincerity and truth.  
5. Babylon must fall, and be destroyed for ever; and the Church's Redemption, which draws nigh, will come. The man of sin hath been consuming by the Spirit of Christ's mouth, and will shortly be destroyed by the brightness of his coming; and Christ shall take to himself his great power and reign. And then shall the Passeover be fulfilled in the Kingdom of God, and the Prince and People of the Land shall eat it together. And as Christ and his Disciples had a personal communion in eating the Typical Passeover, so shall they in eating the true Passeover.  
Q. But how shall Christ, being the Passeover, eat it?  
A. The Saints shall eat this Passeover, and keep the Feast, and Christ with them. Saints shall eat it by looking on Christ, as once slain for them. They will rejoice in what Christ hath done for and is to them, even Wisdom, Righteousness, Sanctification, and Redemption. And then Christ also will keep the Feast; that is, he will rejoice with the Saints, as having been their Passeover, slain for them, and as having by his Spirit made them new creatures. The benefits of his Death and Mediation, and blessings of his Kingdom, which then the Saints shall be partakers of, will be his great delight; and as a Bridegroom rejoiceth over the Bride, so will Christ over the Saints. They shall eat and rejoice in what they receive from Christ, and he in what he gives to them. And as he said, 'tis more blessed to give than to receive; so shall he rejoice more in what he gives to the Saints, than they can in what they receive from him. And as Saints shall offer praise, so Christ with them. Once he said, Father, I thank thee, that thou hast revealed these things to babes: so at this Feast will he say, Father, I thank thee for my Kingdom, and that these are with me in it, having been brought out of great tribulation. I thank thee that all mine Enemies being made my Footstool, these are with me on my Throne. And for a close of this particular, consider how Christ shall prepare for himself, as well as for the people of the Land, a Sin-offering and Burnt-offering, etc. This doth not intimate that Christ hath sin of his own to expiate, but because he shall (as hath been shown) eat this Passeover with the Saints in the Kingdom of God; therefore he is said to prepare for himself, as well as for the people of the Land. Christ prepares joy and gladness for himself, when he prepares good for the Saints.  
Thus much of the Passeover. We read also of the Feast of seven days, chap. 45.25. but nothing of Fasts. This will be a time of joy and gladness; and sorrow and sighing will fly away. The Bridegroom will be with the Saints, and therefore they shall not fast.  
But as we read, Zech. 8.19. The fast of the fourth month, and the fast of the fifth month, etc. shall be joyful feasts. And this shall be when many and strong nations shall seek the Lord in jerusalem, verse 22. Now it being shown how a spiritual Passeover will be kept in the Kingdom of God, it may not be judged impertinent to add something for the opening of another Scripture, which hath near affinity with this; and that is, Matth. 26.29. I will not drink henceforth of this fruit of the vine, till I drink it new with you in my Father's Kingdom. Of this Fruit, which doth not intimate that the Fruit of the Vine, taken in a proper sense, shall be drunk in that Kingdom of God which shall be in the New jerusalem, but that which shall have some analogy or likeness with it. For clearing this consider, that,  
1. Christ is called a Vine, and he is the true vine, as he saith, john 15.1.  
2. The Church is called a Vine, Psalm 80.8. Thou hast brought a vine out of Egypt, thou preparedst room for it, and didst cause it to take deep root. And when the Jews shall be called, they shall be planted a noble Vine. God shall prepare room for it, and its Boughs shall spread, and be as the Cedars of God. The Foxes shall be taken that would spoil it, and no wild Boar out of the Wood shall waste it; and the Lord will not only look upon, but come down and visit this Vine. Thus we see that Christ is a Vine, and the Church is a Vine; and this is a Vine in a Vine, a Vine planted in Christ the true Vine, having its life, strength, and sap from him: and when he shall look for Grapes from it, 'twill not be in vain, it shall not bring forth wild Grapes. And next consider how Christ and the Saints shall drink of the Fruit of the Vine, new in the Kingdom of God.  
1. The Saints shall drink, and drink abundantly, of the Fruit of the true Vine, which is Christ: for he appearing in glory, and the Saints seeing him as he is, they shall be abundantly refreshed and satisfied, in those times of refreshing from the presence of the Lord. The Saints drinking now of this Fruit of the Vine by Faith, have joy unspeakable and full of glory. When they shall drink in the New Jerusalem by vision, full fruition, and participation of the benefits of Christ, how full of glory will that joy be! Psalm 36.8. Thou shalt make them drink of the river of thy pleasures. A River of Wine shall flow from Christ then, the streams whereof shall make glad the City of God.  
2. As the Church is a Vine, so Christ shall drink of the Fruit of it. For, 1. The Memory of what Saints now do and suffer for Christ, will be very grateful and pleasing to him: for what shall Christ say then? Come ye blessed, inherit the Kingdom prepared for you: for I was hungry and ye fed me, I was thirsty and ye gave me drink; and what ye gave me then to drink, is sweet Wine to me now. And this is the Fruit of the true Vine Christ.  
2. The then holiness and happiness of the Saints, and their peace and prosperity, will be Christ's great delight: all is the Fruit of the true Vine, being purchased by his Blood: and of his Fullness Saints receive as Branches from the Vine. And then Christ shall rejoice in the glorious effects of his Sufferings for the Saints, and take pleasure in their prosperity, procured by his being a man of sorrows. And once more let Psalms 36.8. be considered, Thou wilt make them drink of the river of thy pleasures. There will be in the New Jerusalem a River of pleasures, and these shall be not only the Saints pleasures, but Christ's pleasures also: for that River, the streams whereof make glad the City of God, shall make Christ also glad. And lo, here is the Wine which cheereth God and Man: such an expression there is in Jothams' Parable, Jud. 9.13. It cheereth the heart of Christ, who is God and Man; and it cheereth Saints too. Christ beholding the Saints, shall see of the travel of his Soul, and be satisfied: this is the Wine which he shall drink. And Saints shall delight themselves in the Lord, and be satisfied in seeing him, and have the desire of their hearts; and this is the Wine which they shall drink. And thus as a Passeover will be kept in the Kingdom of God, so shall also the Lords Supper; but among the glorified Saints in the New Jerusalem, not in signs, but in sight of Christ. And as at the first Institution of the Lords Supper Christ was personally present with his Disciples; so when it shall be eaten and drunk in this more excellent way in the Kingdom of God, Christ shall be personally present with the Saints; for he saith, I will drink it new with you. And this shall be done,  
3. In the Father's Kingdom: which is taken two ways.  
1. As distinct from the Kingdom of Christ as Mediator, which shall then have being, when Christ shall deliver up the Kingdom to God the Father.  
2. As the same with Christ's Kingdom; for Christ's Kingdom is the Fathers, though at last the Father's Kingdom shall not be Christ's as Mediator, but as God equal with the Father. I say, Christ's is the Fathers: for,  
1. The Father gives it to him; Christ is the Father's King; I have set my King upon my holy hill of Zion, Psalm 2.6. And he hath given him power over all flesh, John 17.2. And hath committed all judgement to him.  
2. The Father governs the World in and by Christ as Mediator.  
3. The Son rules to the glory of the Father, for he is said to be Lord, Phil. 2.11. And every tongue ought to confess it to the glory of the Father. So Christ's Kingdom is the Fathers, which is here meant, as thus appears:  
1. What in Matthew is called the Father's Kingdom, Mark 14.25. and Luke 22.18. is the Kingdom of God; and the Kingdom of God in the Gospel most usually is taken for Christ's Kingdom, Luke 11.21. The Kingdom of God is within you, or among you, which must be understood of Christ's Kingdom.  
It is to be observed also, that what is called the Father's Kingdom in Matthew, is called Christ's Kingdom Luke 22.30. That ye may eat and drink at my table in my Kingdom.  
2. Christ's Kingdom is included in the Fathers, in that Petition, Thy Kingdom come. The Prayer is made to the Father, Thy Kingdom, etc. Now in this Petition the coming of Christ's Kingdom is first desired, and after the Fathers, when Christ shall have finished the work given him to do as Mediator.  
Consid. 6. This House with the whole Limit thereof, and every thing belonging to it shall be most holy. Chap. 43.12. This is the Law of the House upon the top of the Mountain, the whole Limit thereof round about shall be most holy: And 'tis added to show the certainty of it, This is the Law of the House.  
Q. But how a Law?  
A. The Law of this House shall not only be a Law showing what ought to be: For thus 'tis a Law now, and at all times, that all things in the Church should be holy. 1 Cor. 3.17. The Temple of the Lord is holy. That is, aught to be so: But also a Law showing what shall be. There is a Law commanding, and a Law causing that to be which is commanded, like the Law of the Creation, Let there be Light, and there was Light. So God will say, Let this House be holy, and it shall be so. There is the Law in the Word, and the Law in the Heart; and in relation to this time especially God promises, I will put my Laws in their inward parts, and write them in their hearts, etc. The Law in the Scriptures requires obedience; the Law in the Heart inclines to it, and makes it natural and pleasant. Paul said of Timothy, I have no man like minded, who will naturally care for your state. So when the Law is in the Heart, it will make Men to care naturally for the things of God: I mean with respect to the Divine Nature, which Saints partake of. Rom. 8.2. Mention is made of the Law of the Spirit. Now such will be the Law of this House. The Law of the Spirit, which is mighty in Christ Jesus, shall make the whole Limit of this House holy. Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgements, and do them. And here let this farther be taken notice of, and it will be a very comfortable consideration. Not only the Temple, and Altar, and those that worship therein are to be measured, but also the Courts, both inner and outer; and the Gates and Chambers thereof, all are to be measured, and made according to their Pattern, and so most holy. Now compare with this, Rev. 11.1, 2. Where the Temple and Altar, and those that worship therein are to be measured. But the Court without was not to be measured, because it was to be given to the Gentiles, etc. This sets forth the time of Antichrist's Reign, who was to possess the outer Court. But when the Gentiles thus tread down the Court which is without, there is still a Temple, and Altar, and there are those that worship therein, even a true Church holding Christ the Head, and holding forth the truth as it is in Jesus; and such who worship the Father in Spirit, and in Truth. And in this time the holy City must be trodden down forty and two Months. Jerusalem in the Letter was trodden down of the Romans: and Mystical Jerusalem hath been trodden down also. As that by the Power of Rome when Heathenish; so this, by the Power of Rome Antichristian, but Heathenish still; Papists being but Heathens to the true Israel of God. This Court trodden down of the Gentiles is cast out, and not measured, being cut off, and separated from the Temple; that is, the true Church of God, by the Reed of the Word, as not belonging to the same. Thus in John's Vision, the outward Court is not measured, but Heathens possess it. But Ezekiel in his Vision sees the outward Court also measured, with the Gates, Thresholds, Posts, and Chambers thereof; and all most holy. What may be concluded hence; but that,  
1. The State of the Church as it shall be after the Destruction of Antichrist, is here set forth. when the forty and two Months shall be ended; the Witnesses raised, and the Jews called: for so long as Antichrist remains, he possesses the outward Court, and it is not measured. But being measured, as we see in Ezekiel's Vision, the Gentiles will be then cast out, and Christ will tread in his anger, and trample in his fury, those who did tread down the Holy City. And this measuring of the outward Court, shows, that the times of the Gentiles will be then fulfilled; and the Jews inwardly, and in the Spirit, even a true Church, shall be in the outward Court.  
2. Churches at this time will be pure, yea most holy, even the Churches of the outward Court; for all will be measured. The Wall on the outside of the House, chap. 40.5. the Stairs, the Gates, the Thresholds, and every little Chamber, v. 6, 7. all agree with their Pattern: and so there will not be any Antichristian Church, left, but all will be holy, yea most holy. How will this be? Church's will be, as true, so pure, and in a degree of purity above what they have been at any time yet in the World. The Church of the Jews in the Wilderness was holy: the measured Churches which have been in the time of Antichrist's Reign, have been holy: And the Primitive Church gathered by the Apostles, was more holy than any before, or since. But that Glorious Church which shall be after the Calling of the Jews, being compared with the former, shall be the most holy of all. As Christ said of john Baptist, A greater than he hath not risen, notwithstanding he that is least in the Kingdom of God, is greater than he. So there hath not been a more Glorious Church in the World, than the Primitive was: but the least in the time here meant, will be greater than that. The least of Churches in the time of the New Heavens, and New Earth, will be greater and more glorious than the best in the times of the Old Heavens, and the Old Earth. And why may we not conceive that God is pleased to make use of the Names of the Types and Figures, in setting forth this Glorious Church; to declare that this Spiritual House will be framed as exactly according to an Heavenly Pattern, as the typical House was: and that true holiness will be as perfect, and exact in this, as typical was in that? We know that Moses his Work was according to the Pattern in the Mount: For he made the Tabernacle, Aaron's Garments, and all other things, as he was commanded. There was a perfect Ceremonial Holiness in all. And the Sacrifices were without blemish. Now all things here being given forth under the Names of Mosaical Rites, and Shadows; this seems to intimate, That true Holiness will be as perfect in this time, as Ceremonial was in Moses his time.  
Thus much concerning the General Considerations: the more particular are these following.  
Consid. 1. All Ordinances will be God's Ordinances, and administered according to his Institution, and Command; and none of men's Ordinances will be added to, or joined with them. Chap. 43.7. The place of my Throne, and of the Soles of my Feet, shall the Children of Israel no more defile, in setting their Threshold by my Threshold, and their Posts by my Posts. There is God's Door, and Threshold, by which Men are to enter into the Church; and there are Doors and Thresholds made by Antichrist, and he would not have any to enter, but through his Doors, and over his Thresholds. But in this time of Reformation, all these will be taken away, and none shall remain but the Lords. And then not only Ordinances, but the Forms and Fashions of them, and all their Circumstances, and manner of Administration, will be of Divine appointment. The Man of Sin hath taken upon him to form, and fashion things which concern the Worship of God; and to mend Divine Institutions, and to make up what he judges to be wanting in them. He will put a better form upon them, than that in which the Word hath left them to us: and adds many new things of his own inventing. But observe what is said, Chap. 43.11. Show them the form of the House, and the fashion thereof, and all the forms thereof: Show them the Ordinances thereof, and all the forms thereof. The mentioning of Forms so oft, is not a vain repetition. 'Tis to show, that all will be as it ought, both for Substance and Circumstances. And when it is said, All the Ordinances, and Forms thereof, it may be meant of the forms of those Ordinances. All in this Church will appear in a Scripture shape, and form; and the Lord will magnify his Law, and make it honourable; and all Antichristian Laws and Ordinances shall be brought into contempt, and shall have the Judgement of the Great Whore, which is to be hated, and utterly burnt with Fire.  
Q. But will there be such Ordinances as now, in that time, viz. Preaching and Administration of Sacraments? John saith, Rev. 21.22. That there will not be need of the Sun, or Moon, no need of a Ministry; for the Lord God, and the Lamb, will be the Temple thereof.  
A. This is true, as to the New Jerusalem, but amongst the People of the Land, and the saved Nations, there will be Ordinances: They shall have the Light of Scripture, and a Ministry holding it forth. Fishers stand upon the Bank of the River. What are these, but Fishers of Men? and do hint a Ministry. A Ministry must be till all the Saints be come up to the measure of the stature of the fullness of Christ; which cannot be said of the People of the Land. And we may not think that the great abounding of Light and Grace, in that Glorious Day, will render a Ministry useless, and unprofitable. For as 'twill be a growing time with the People of the Land, and the saved Nations; so a Ministry will be a means of their growth. 'Tis observed that Christ, who received the Spirit, and not by measure, did yet attend on John's Ministry; which is gathered from John 1.26, 27. john Baptist saith, There is one standing among you, etc. This was Christ, who then stood among John's Disciples, He it is, who coming after me, is preferred before me. After me, in the Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not post, but pone me, behind me, as a Follower of mine. Matth. 16.24. If any will come after, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so as to be a Disciple, and Follower of mine. So this coming after, is of a Disciple following his Master. Thus did Christ; he followed John, and attended on his Ministry. And how was the Ministry magnified by this, when the Lord of Glory attended on it! Christ was, as John's Master, so John's Disciple; even as he was David's Lord, yet David's Son. john might have said, as when Christ came to be baptised of him, I have need to be baptised of thee; so I have need to be taught of thee, and comest thou to me? But this Christ did also, because it became him to fulfil all righteousness. And if it became him to do this, how much more doth it become us to do it now? and how much more will it become the people of the Land to do it, when the Jews shall be called, who shall then be in a growing state?  
And if there shall be a Ministry in that time, then also Baptism; for Christ's Commission was, Go teach all nations, baptising them; make Disciples, and then baptise them. If therefore the saved Nations shall be converted by teaching, than they must be baptised. This seems hinted chap. 40.38. At the entries by the posts of the gates they washed the burnt-offering. And if there shall be Baptism, than also the Lords Supper; which the Tables, on which the Sin-offering is to be slain, may also hint; of which more afterwards.  
Q. Will not the personal coming of Christ put an end to Ordinances? for the Apostle saith, As often as ye eat this bread, and drink this cup, ye do show forth the Lords death till he come, 1 Cor. 11.26.  
A. The Saints with Christ in the New Jerusalem will be above Ordinances, but not the people of the Land. Two things are necessary to carry a people above Ordinances:  
1. Christ's receiving them to himself, to be where he is; John 14.3. I will come again to receive you to myself, that where I am, there ye may be also. This is the coming which carries a people above Ordinances:  
2. Their being with Christ in glory, and made like unto him. Thus will it be with the Saints in the New Jerusalem, but not with the people of the Land, till changed and translated thither: therefore they may sometimes have a sight of Christ yet will not hereby be carried above Ordinances; which may be cleared by two Instances.  
First, Christ was transfigured on the Mount, and was seen in that glory, in which he shall appear at his second coming; for Peter saith, That he, and James, and John, were then Eye-witnesses of his power and coming. There were with Christ then Moses, and Elias, and Peter, and James, and John; Moses and Elias saw his glory, and appeared with him in glory: and so they were above Ordinances. Peter, and James, and John, saw his glory, but did not appear with him in glory, neither was that sight to continue: and therefore notwithstanding this they were to be under Ordinances. And that they might not think themselves hereby carried above them, there came a Voice out of the cloud, Hear him. After they had thus seen, they were commanded to hear: and we may well conceive, that thus it will be in the New Jerusalem state; some will be as Moses and Elias, in the presence of Christ, and like him in glory; so the Saints in the New jerusalem: others will be as Peter, james, and john, who may sometimes see Christ, and yet be under a command of hearing; so the People of the Land.  
Secondly, Paul had a sight of Christ after he was received up into glory, 1 Cor. 15.8. Last of all he was seen of me also. And this sight of Christ was with his bodily eyes, even as the other Apostles; and five hundred Brethren had seen him. But notwithstanding this sight Paul remained under Ordinances.  
Consid. 2. The Members of Churches shall have true holiness and righteousness, Isa. 60.21. Thy people shall be all righteous. Chap. 43.7. The place of my throne shall the children of Israel no more defile. No carcase shall be here, none dead in sins shall be admitted into this spiritual house. Eliashib was guilty of this evil thing in relation to the material Temple, He prepared a chamber in the courts of the house of God for Tobiah, which grieved Nehemiah, and therefore he cast the householdstuff of Tobiah out of the chamber, Nehem. 13.7, 8. But no Tobiah shall have a chamber prepared in the Courts of this House of God; neither shall any of Antichrists Householdstuff be found in this House to defile it. Chap. 44.9. No stranger, uncircumcised in heart or flesh shall enter into my Sanctuary. All shall put off the body of the sins of the flesh, and be circumcised to the Lord, both in heart and flesh, inwardly and outwardly: they shall be holy in heart and life, and in all manner of conversation. There shall not be any, who under a form shall deny the power of Godliness. In the later perilous times it is so, but in the last pure and peaceable times it shall not be so. Rev. 22.3. His servants shall serve him; him, and not their Enemies; him, only, and him throughly. All shall be an oblation to God, and shall present their bodies a living sacrifice. Chap. 45.15, 16. One lamb out of the flock, out of the fat pastures of Israel, for a meat-offering. Ordinances and means of Grace shall then be fat Pastures for the Saints to feed in. The Church hath been in the Wilderness, and nourished there, Rev. 12.14. but at last it shall be brought out of the Wilderness into the fat Pastures of Israel; and the Saints feeding in them shall be fat and flourishing, whereby he that is feeble shall be as David, and he that is as David shall be as the Angel of the Lord. And mark what follows; All the people of the Land shall give this Oblation for the Prince, or be this Oblation to the Prince in Israel. And how shall this be? Ve●se 1●. It shall be the Prince's part to give Burnt-offerings, and Meat-offerings, making good that Promise, I will cause you to walk in my Statutes. Now to set forth this more fully, consider,  
1. All the Sacrifices shall be holy and without blemish; Chap. 46.4. Lambs without blemish. The Saints of that time shall be Lambs in innocency, and Lambs without blemish. Now there being much spoken in this Prophecy about Sacrifices and Offerings, I shall take this occasion to unfold somewhat of the Mystery of them, And in the first place shall take notice, that mention is made of the Prince's Offerings, and of the People's Offerings. The Prince is Christ, and of his Offerings we read chap. 45.22. On the day of the Passeover shall the Prince prepare for himself, and the People of the Land, a Bullock for a Sin-offering, and seven Bullocks and seven Rams for a Meat-offering: the Sin-offering for the People of the Land, the Meat-offering for himself and the People of the Land. The People's Offerings are mentioned chap. 46.24. These are the places of them that boil, where the Ministers of the House shall boil the Sacrifices of the People. ●n the next place we may observe the several kinds of Sacrifices mentioned in this Prophecy, being four, the Sin-offering, the Burnt-offering, the Meat-offering, and Peace-offering.  
1. The Sin-offering, and this is Christ, who ma●● his Soul an Offering for Sin.  
Q. How shall Christ be offered when this Temple shall be built?  
A. 1. There shall be a full discovery of the Mystery of Christ crucified, of his being made Sin, and fulfilling righteousness. We may observe, that where Christ crucified was preached, and his death was shown forth in the Lord's Supper, there he is said to be crucified. Gal. 3.1. Before whose eyes Christ hath been evidently set forth, crucified among you. So that he was crucified at Galatia, that is, evidently set forth as crucified. In like manner when this Temple shall be built, Christ shall be slain; that is, evidently set forth as slain. The price of his Blood, and his great love in laying down his Life, will be fully manifested, and the Doctrine of Justification by Free Grace, through the Redemption that is in Jesus Christ will be fully cleared up, and all Errors about it will vanish. Christ was crucified at jerusalem without the Gate, and at Galatia: now at the time here meant Christ will be crucified, not as at jerusalem, but as at Galatia, in being evidently set forth as crucified.  
2. Christ crucified shall be applied by Faith. The Jews shall not establish their own righteousness then, but shall submit to the righteousness of God: and the Benefits of Christ crucified shall flow in abundantly upon them, as in reconciling them to God; so in purging them from dead works to serve the living God. Chap. 45.20. The blood must be upon the posts of the house, the settle of the altar, and on the posts of the gates; so shall ye reconcile the house. And this is to be done for every one that erreth and is simple. The least sin can't be done away but by the Blood of Christ, and then all from the least to the greatest shall be done away. Concerning this Sin-offering one thing more is to be observed against Popish Altars and the Mass. Chap. 40.39. There are Tables to slay the Sin-offering upon: we do not read of Tables for this use under the Law, but only of an Altar. Christ will not be sacrificed and offered on an Altar, as the Papists dream they do, supposing the consecrated Bread and Wine to be the very Body and Blood of Christ, which their Priests pretend to offer up upon an Altar as an Expiatory Sacrifice. But Christ shall be only slain upon Tables, that is, evidently set forth as slain, both in the Word preached, and in the Lord's Supper, which (as hath been before shown) will be then administered among the People of the Land: and the whole Mystery of Christ crucified will be made so plain upon these Tables, that he may run that shall read it.  
2. Burnt-offerings; of which see Leu. 1. & 8. & 9 chap. These went up in Fire to the Lord upon an Altar, which figured,  
1. Christ, who went up in the Fire of Love and Zeal for the Glory of God, and the Good of Souls.  
2. The Saints, who are to present their Bodies a living sacrifice, and to ascend up also in the Fire of Love and Zeal, and so shall be accepted.  
3. Meat-offerings; which signified,  
1. Christ. Heb. 10.5. Sacrifice and offering thou wouldst not have; but a body hast thou prepared me, which is the true Mincah, purging away sin. 1 Sam. 3.14. The sin of the house of Eli shall not be purged with Mincah.  
2. The Persons of Christians sanctified for a pure gift. Isa. 66.20. They shall bring your brethren for a Mincah. Rom. 15.16. That the offering of the Gentiles may be acceptable to God. The converted Gentiles are now, and at last the Jews shall be a Mincah acceptable and well pleasing to God.  
3. The Fruits of Grace, both towards God and towards Men. Heb. 13.16. To do good forget not, for with such sacrifices God is well pleased. Phil. 4.18. The things sent by you were the odour of a sweet smell, a sacrifice acceptable and well pleasing to God.  
Concerning the Burnt-offering and Meat-offering 'tis to be observed, that the Prince is to offer them. Chap. 46.4, 5. The Burnt-offering which the Prince shall offer on the Sabbath-day shall be six lambs, etc. And the Meat-offering for the lambs as he is able to give. Which may signify thus much: First, when any shall be converted, Christ shall offer them to the Father, and he will accept them; these are the Lambs which Christ shall offer. And he shall offer as he is able to give, or according to the gift of his hand, that is, according to what he hath in his hands. When Christ apprehends any, and takes them into his hands, he presently offers them up to the Father, and puts them into his hands. Secondly, when any are to be changed and translated into the New Jerusalem from amongst the People of the Land, than Christ shall offer them to be admitted into that glorious Society there, and the Father will accept them. These are the Lambs which Christ shall take out of the fat Pastures of Israel, and offer to the Father, and shall be with Christ beholding his Glory. These he shall offer in the New Moons, and Sabbath-days; that is, in the times appointed by the Father.  
4. Peace-Offerings, or Sacrifices of Payments and Pacifications, in which Men paid to God their acknowledgements of Mercies received, and gave thanks for their Peace and Prosperity. Psalm 56.12. I will render Praise; or pay confessions to thee. These signified;  
1. Christ's Oblation of himself, who became our Peace.  
2. Our Oblation of Praise. The Peace-Offerings might be of Males and Females. Gal. 3.28. Male and Female, all are one in Christ, and should be a Sacrifice of Praise. But here is a Question arises.  
Q. If by Peace-Offerings, Meat-Offerings, and Burnt-Offerings, Saints are meant, and their Services; how are these said to reconcile? For so we read, Chap. 45.15. One Lamb of the Flock out of the fat Pastures of Israel for a Burnt-Offering, Peace-Offering, and Meat-Offering, to make reconciliation for them.  
A. 1. It must be granted that the Lambs taken out of the Flock, signify Saints; for they are Christ's Flock: Fear not little Flock, etc. Now indeed little, but than it shall be a great Flock.  
2. One of two hundred includes all, and is instead of the whole Flock, which shall be this Burnt-Offering: as appears, verse 16. All the People of the Land shall give this Oblation; or rather, shall be this Oblation to the Prince in Israel. All shall willingly give themselves up to the Lord Jesus, and own him for their Prince.  
3. Observe what is said, ver. 17. It shall be the Prince's part to give Burnt-Offerings, and Meat-Offerings, and he shall prepare the Sin-Offering, and the Meat-Offering. Here two things are to be taken notice of:  
1. When Saints become a Meat-Offering, and Peace-Offering, 'tis by Christ's preparing them, and making them such.  
2. Christ prepares the Sin-Offering to go with the Meat-Offering; that is, he appears in the presence of God as their Sin-Offering, whereby their Reconciliation was first made, and is continued. And Saints being presented as a Meat-Offering duly prepared, together with the Sin-Offering: thus they become a Sacrifice of a sweet smelling favour, acceptable and wellpleasing unto God.  
4. To declare this farther, take notice of a twofold Distinction.  
The first Distinction is this, There is Reconciliation to God:  
1. By taking away enmity, and appeasing wrath, and making peace. This is done by Christ alone, as the Sin-Offering. Thus verse 19 The Blood of the Sin-Offering put upon the Posts of the House, doth reconcile the House.  
2. By having the evidence of Reconciliation, and Peace. This comes, and is continued through Prayer, Praise, Repentance, holy and humble walking with God. And in this sense the Meat-Offering, and Peace-Offering make Reconciliation; because through these it is made evident.  
The second Distinction is this.  
1. There is Reconciliation to God as a Lord, and Lawgiver; who is just, and will not clear the Guilty without satisfaction to his Justice.  
2. To God, as an offended Father; who is the Lord, Gracious and Merciful. For God doth show Fatherly displeasure to his Sons when they forsake his Law; and sometimes visits their Iniquities with stripes, and their Sins with a Rod. Now Reconciliation in the former sense, is by the Blood of Christ alone, which Faith eyes, and makes application of. But Reconciliation in the latter sense may be by the Peace-Offering, and Meat-Offering; when Faith in Christ, as the Sin-Offering, goes with them. Reconciliation to God as an offended Father, is through Humiliation, Repentance, and Reformation, and presenting the Body a living Sacrifice: And thus Lambs without blemish, taken out of the fat Pastures of Israel, do reconcile. Which in relation to the times here meant, signifies thus much. As Enmity will be taken away, and Peace made with God for the House of Israel: So the jews being all effectually called, and made a Righteous People, they shall walk so closely with God, and offer such wellpleasing Sacrifices, as they shall not give occasion for Fatherly Displeasure; neither will the Lord hide his Face any more from the Horse of Israel; neither will there be Iniquities to visit with stripes. For, Chap. 43.7. the Lord saith, My Throne, and the place of the Soles of my Feet, shall the Children of Israel no more defile. And therefore as the Peace-Offerings, and Meat-Offerings shall be duly offered; even every Morning, Chap. 46.15. So a perfect Reconciliation with God as a Father shall be continued; and the Saints shall have a Blessed State of uninterrupted Communion with God, and everlasting Joy, as in their Hearts, so upon their Heads. And as now there is no Curse to true Believers; so then there shall be no Cross. There is now no condemnation to those that are in Christ Jesus; and then there shall be no Correction to them. And as all the Offerings of Judah and Jerusalem, shall be pleasant to the Lord; so all the Dispensations of God shall be pleasant to Judah and Jerusalem. Thus much concerning the Sacrifices mentioned in this Prophecy, both for the kinds of them, and what they signify. Now for the farther clearing of the holiness of these Sacrifices, consider two things:  
1. There will be an Altar, sanctifying them. For we read of an Altar, Chap. 43.13. And a measured Altar, being of God's appointment; These are the Measures of the Altar. Which was not meant of any material Altar, set up after the Return from Babylon: But as the Apostle speaks of the true Tabernacle; so this here is the true Altar, which God hath erected, and not Man: even that mentioned, Heb. 13.10. We have an Altar, whereof they have no right to eat which serve the Tabernacle. Christ in respect of his Godhead is this Altar, sanctifying the Gifts which are offered upon it.  
1. Christ gave himself, and the Altar sanctified this Gift: the Divine Nature being the Altar that sanctified the Humane Nature, and made the Sacrifice to be of infinite value and worth; and altogether sufficient to take away Sin. As Man's sin had infinite evil in it, so Christ's Obedience to Death, and the Righteousness which he fulfilled, brought infinite Glory to God; he being an infinite Person who fulfilled the Righteousness, and so the Offence is made void thereby.  
2. This Altar sanctifies Believers, and their Gifts offered upon it. Isa. 56.7. Their Sacrifices shall be accepted upon mine Altar, Rev. 8.3. Christ, adding Incense, offers up the Prayers of Saints upon the Golden Altar.  
Now this occasion being given for unfolding somewhat of the Mystery of the Altar; three things more may be added for a farther discovery thereof:  
1. The Names given to the Altar are worthy of observation; and here are two Names by which it is called in one Verse, Chap. 43.15. The first is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountain of God; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lion of God. Certainly there is much of Mystery in these Names. We do not find the Altar called by these Names elsewhere in Scripture, only Isa. 29.1. The City Jerusalem is called by this Name, probably because of the Altar there. I shall take notice of the latter Name in the first place. The Lion of God; so called because the Altar did devour the Beasts offered upon it, as the Lion doth his Prey, which may have some signification here. For,  
1. The Sacrifices brought to this Altar will be slain, and the Fire of it will devour Flesh in them, and consume it. But yet when Nature as corrupt shall be slain, a Divine Nature shall live, and so the Sacrifices will be living Sacrifices, Rom. 12.1. And the reasonable Creature being renewed, shall perform reasonable service. Those that come to this Altar are crucified with Christ, yet live, as Paul said of himself, Gal. 2.20. A Saint laid on this Altar is dead, as carnal, but lives by Christ living in him. When Christ was offered, as Man he died; but the Altar, the Divine Nature did live; which, as it did sanctify, so afterwards it did enliven the Sacrifice again. Thus 'tis with the Saints, they are put to death in the flesh, but live in the Spirit, by this living Altar. And thus the power of this Altar will more eminently appear, in destroying Flesh and corrupt Nature, in the Saints of that Glorious Church which is to be in the World.  
2. This Altar will be a Lion of God to its Enemies, who shall be a Prey to it. Enemies it hath; Some deny its Being, as the Divine Nature of Christ: this the Arrians did of old; the Socinians do it now. And as these would make void this Altar in its Being; so there are others who go about to make it void in its use, that is as an Altar: Thus the Papists, who would find out other ways for acceptance with God, as their own Merits, and Saints Mediation. Now this Lion of God will at last rise up to the Prey, and devour all its Enemies. True, he couches now, but these Enemies will not leave stirring and provoking, till they rouse him up, and then he shall destroy them at once, Rev. 6.9, 10. The Souls under the Altar cry, how long, O Lord, dost thou not avenge our Blood on them that dwell on the Earth? And it was answered, That they must rest till their Brethren, which are to be killed as they, should be fulfilled. And then as Rev. 14.18. An Angel shall come out from the Altar, having Power over Fire, crying with a loud voice unto him that hath the sharp Sickle, saying, thrust in thy Sickle, and gather the Clusters of the Vine of the Earth, for her Grapes are fully ripe. Now when the Altar hath done its Work as the Lion of God, what shall it be then, and how shall it appear? Then it shall be called by this name Harel, the Mountain of God. The Enemies of this Altar have endeavoured to obscure it, and to hinder any from coming to it, or looking towards it. The Gentiles possessing the outward Court, do hide this Altar, so that 'tis seen but by a few, viz. The measured Worshippers in the Temple. And these Gentiles set up other Altars; as Jeroboam did, to hinder Men from coming to this. Yet this Altar remains, and there are true Worshippers that come to it by Faith, and offer their Gifts upon it, Rev. 11.1. But when this Glorious Temple shall be built, than this Altar shall appear. For the Gentiles that hide it, shall be driven out of the outward Court, and Christ shall be then more clearly seen as Priest, Sacrifice, and Altar. For when the Temple of God shall be opened, as the Ark of his Testament, so the Altar shall be seen, and that as the Mountain of God, before which all other Altars will be ●hrown down for ever; Christ will be gloriously visible as God-Man, as King, Priest, Prophet, and Altar. And when the Name of this Altar shall be the Mountain of God, than the Souls under the Altar, and hid with Christ in God, shall stand before it; and Christ appearing, they shall appear with him in Glory.  
2. We read of the Settle of this Altar, Chap. 45.19. The Blood was to be put upon the Settle of the Altar. And Chap. 43.14. mention is made of the greater, and the lesser Settle. What may we conceive to be meant hereby? Surely, as the Divine Nature is the Altar, so the Humane Nature is the Settle thereof. For in the Humane Nature of Christ, did the fullness of the Godhead settle, and there it dwells Bodily. And this is the greater Settle of the Altar. And as the Apostle saith, Hebrews 13.10. We have an Altar; so those that have this Altar, are the lesser Settle of it: and in special, as chiefly here meant, that Glorious Church which shall be after the coming down of the New Jerusalem, will be this lesser Settle. Now we finding this Altar with its greater Settle, upon its lesser Settle, the Church, which shall be at last in the World, what doth this hint, but a personal presence of Christ, as God-Man, in it?  
3. This will be a cleansed Altar, Chapter 43.20. Thou shalt take of the Blood thereof, and put it upon the Four Horns thereof, and on the Four Corners of the Settle, and upon the Border round about, thus shalt thou cleanse and purge it. This Altar is always pure in itself: but as the Holy Name of God is said to be defiled; so also hath the Altar of God been defiled by Whoredoms, Idolatry and false Worship, and by the approaches of such who have not washed their hands in Innocency. Now the cleansing of this Altar notes the doing away of all such defiling Abominations. No abominable person, no abominable thing, shall come nigh this Altar: Both Worship, and Worshippers shall be Holiness unto the Lord, verse. 26. Seven days shall they purge the Altar, and purify it, and they shall consecrate themselves. Let the particulars be observed:  
First the Blood is to be put upon the Four Horns of the Altar: What do these signify, but the Power of the Godhead? And reconciling Blood upon the Horns of the Altar, shows that the Power of the Godhead shall save, and not destroy those that come to it. Divine Power will be reconciled to them. And here 'tis a happy and blessed thing, when Blood toucheth Blood: That is, when the Worshippers come with the Blood of Sprinkling upon them, to the Blood of Sprinkling upon the Horns of the Altar, and so take hold of them. Joab took hold of the Horns of the Altar, but coming with the guilt of Innocent Blood upon him, and not with that which purgeth away Sin, he was taken thence, and slain. But at the time which this Prophecy relates to, it shall not be so. None but purged ones shall come, and none of these shall be taken thence; Because the Blood of Christ's Manhood will engage the Power of the Godhead, to save all the Sanctified Ones that shall come to this Altar, and shall protect, support, and perfect that which doth concern them.  
2. The Blood is to be put upon the Settle of the Altar; which we are to understand of the lesser Settle, even that Glorious Church of the Jews when they shall be called, which shall be a cleansed and purged Settle, having that Blood upon it which speaks better things than that of Abel. And it shall be a Settle purged throughout, for the Blood is to be put upon the four corners of it.  
3. The Blood is to be put upon the Border round about. What is meant by the Border of the Altar? The pure Worshippers that shall come to this Altar, may be conceived to be its Border round about, Psalm 26.6. I will wash my hands in Innocency, so will I compass thine Altar, O Lord. Those that come to, and compass this Altar, are its Border round about. And Blood shall be upon this Border: so that all shall be cleansed and purged ones that come to this Altar: And therefore as the House of Israel shall no more defile the Holy Name of God, so not the Holy Altar of God, by any Abominations. Thus much concerning the Altar.  
2. As there will be an Altar to Sanctify, so all the Sacrifices shall have the Salt of the Covenant cast upon them, Chap. 4.24. Thou shalt offer them before the Lord, and the Priest shall cast Salt upon them. This is borrowed from Leu. 2.13. Every Oblation of a Meat-Offering shall be seasoned with Salt; neither shalt thou suffer the Salt of the Covenant of thy God to be lacking from thy Meat-Offering. Saints, and their Services, are a Meat-Offering; but the Salt of the Covenant must not be lacking. Salt makes savoury, and preserves from putrefaction. An Unregenerate state is set forth by not being salted, Ezek. 16.4. So to be salted is to be Regenerated, and made New Creatures. Col. 4.6. Let your speech be with Grace, seasoned with Salt. Not corrupt Communication, but salted and seasoned with Grace. And as there is the Unleavened Bread of Sincerity, so there is the Salt of Sincerity. 'Tis not any Salt that will do: Not the Salt of Morality, and common Gifts; But it must be the Salt of the Covenant: that is, a true Faith and apprehending Christ for Righteousness, and Sanctification, so as to receive of his Fullness Grace for Grace. And those that have this Salt of the Covenant, are under a Covenant of Salt. For we read of both. The Salt of the Covenant is mentioned, Leu. 2.13. and a Covenant of Salt, Numb. 18.19. 2 Chron. 13.5. Now a Covenant of Salt is an inviolable and perpetual Covenant. Those that have the Salt of the Covenant, are under an everlasting Covenant, that shall never be broken. And in relation to the state of the Church here meant, it hints thus much; that the Church shall remain in that pure, holy, peaceable, and prosperous estate which then it shall be brought into, of which the Prophets have spoken so much. Babylon's glory, because raised by and accompanied with so great Abominations, shall be as when God overthrew Sodom. God will slain the pride of all glory. Men do first slain their glory with Pride, Injustice, Profaneness, etc. and because Men slain it with sin, God will slain it with judgements. The Honourable ones of the great City Babylon shall be brought into contempt, and the Despised ones of Zion shall be made a praise in the Earth. Thus much of the first particular, that all the Sacrifices shall be holy.  
2. All Duties shall be performed by Saints, and all Graces shall meet in them, and their good Works shall have all their requisites to make them perfect. Saints than shall be upon better ground than the young man had, able to say what he did, All these have I kept from my youth up; and they shall have respect to all God's commands: and yet having done all, will say as Christ enjoins, We are unprofitable servants; and as Paul, I am not hereby justified. They shall have the Lord for their God, and none other besides him, Zech. 13.9. and no Graven Image shall be among them. There shall be no profaning of the Name of God, chap. 43.7. no drawing nigh to God with the mouth, when the heart is removed far from him. The Sabbath will be purely observed; and for second Table Duties see chap. 45.10. Ye shall have just Balances, a just Ephah and a just Bath. There shall be justice in dealings, and none shall go beyond or defraud his Brother in any matter, but that Rule of Christ will take place, Whatever ye would that men should do to you, do ye even so to them. I shall instance in two Duties, and a little insist on them.  
1. Prayer. Mal. 1.11. In every place incense shall be offered with a pure offering. Prayer shall be as Incense, and this enkindled with the Fire of the Altar. Zech. 8.21. Let's go speedily to pray before the Lord: Thus shall they be calling on one another, and that in a time when many People and strong Nations shall seek the Lord of Hosts in Jerusalem. This hath respect to the time of the Jews being called: for ten men out of every Nation shall take hold of the Skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you. And at this time he will pour upon the House of David, and the Inhabitants of Jerusalem, the Spirit of Grace and Supplication. And as persons gathered together in their Assemblies shall pray, so in their Families, and all in their Families apart. Zech. 12.14. Every family apart, and their wives apart. Hence we find the Name Israel used so much in this Prophecy, because now the Jews shall be such Wrestlers with God, as Jacob their Father was, and shall not let him go without a blessing. And as Christ lifted up his eyes and said, Father, I thank thee that thou hast heard me; so shall Saints then, even in prayer, be able to offer up praises for being heard, because they know Christ will be making Intercession for them. Chap. 45.23. Seven days of the Feast the Prince shall prepare his burnt-offering. When Saints keep the Feast, and are praying and praising, Christ offers his Burnt-offering, that is, he offers up his Supplications with and for them.  
2. At this time God shall have his due praises signified, as hath been shown in the Peace or Pay-offerings, for the great mercies of that time. A Figure of this we have Matth. 21.9. Christ road in triumph into jerusalem, the people cried Hosannah in the highest, and so did the Children, which offended the Scribes; to whom Christ said, Out of the mouths of babes and sucklings thou hast perfected praise. Which may be looked on as prefiguring two things, in relation to the time of Christ's coming in his Kingdom.  
1. That even the young Children of Saints shall then have a great measure of Grace, and much knowledge of the Glory of God; and beholding the King in his beauty, shall cry Hosannah to the Son of David. Little Children will come to Christ, and of these shall be the Kingdom of God. There will be many Timothy's, who from their Childhood will know the holy Scriptures; and as acts of Reason shall put themselves forth, so acts of Grace therewith.  
2. The Babes and Sucklings in Christ, the new Converts shall show forth the praises of him that hath called them. The offering up of praise is the great evidence of the truth of Grace in the heart: and at this time will the Lord perfect praise. The praise which the Saints shall offer will be perfect praise, not shadowy and in appearance only, but it shall have the perfection of sincerity and truth: and it shall be in such a degree as God shall expect from their state. None shall receive the grace of God in vain, but according to what they receive they shall render: As where much is given, much is required; so then where much shall be given, much will be rendered. And as all Duties shall be performed by Saints, so all Graces shall meet in them, and their good works shall have all their requisites to make them perfect. Chap. 46.11. In the feasts the meat-offering shall be an Ephah to a Bullock, an Ephah to a Ram, and an Hin of Oil to an Ephah. When any thing is spoken of Oblations and Meat-offerings, Oil is also mentioned; by which the Spirit is meant making the Saints a willing people. They shall have the Oil of grace and the Oil of gladness: all their works shall be done with zeal and alacrity. A due proportion of love and willingness is the Hin of Oil which is to go with the Offerings. This is further set forth chap. 46.23. There was a new building, and it was made with boiling places: then he said unto me, These are the places of them that boil, where the ministers of the house shall boil the sacrifices of the people. The Ministry than will be a heating and a boiling Ministry; the Word will be a Fire in the Heart; and Love and Zeal enkindled thereby, will be as the Fire which came down from Heaven, and was kept burning in the Temple; by this the Sacrifices shall be well boiled, so that there will not be crude or raw Services then among the Saints; there will not be cause to take up Luther's complaint, Dost ignis. The Fire from Heaven, which was long kept burning in the Temple, did at last go out, and was not in the second Temple; but lo, here 'tis found in these boiling places of a more glorious Temple, being the substance of that shadow, where it shall not go out.  
3. Saints shall make progress in the ways of God, and persevere in well doing. There will not be Apostates at this time, none doing wickedly against the Covenant, neither shall any of those of understanding fall; Israel shall not be any more backsliding Israel. Chap. 46.9, 10. When the people of the land shall come before the Lord, he that entereth in by the way of the North Gate to worship, shall go out by the way of the South Gate, he shall not return. Here must be no shadow of turning; the Worshippers shall not go back. The Prince in the midst of them when they go in shall go in, when they go forth shall go forth, so that they shall be still following Christ. Verse 14. A Meat-offering must be prepared every morning. There shall not be a ceasing of the daily Sacrifice, either by Saints neglect or wicked men's interruption. Thus much of the Church Members.  
3. The Pastors of Churches shall be all holy, and duly qualified; even Pastors after God's heart. Now concerning the Ministers which are mentioned in this Prophecy, we may take notice how they are set forth in respect of their kind, and in respect of their qualifications. As for the first, here are three sorts mentioned:  
1. Priests and Ministers of the Sanctuary, which shall come near and minister to the Lord, chap. 45.4.  
2. Levites, called Ministers of the House, chap. 45.5.  
3. Such as serve the City, chap. 48.18. which are to be ranked amongst the Ministers, as afterwards will more fully appear.  
The Names of Priests and Levites are borrowed from the Law, to set forth a Gospel Ministry. The Priests under the Law were to sanctify the most holy things, and to burn Incense before the Lord, and to minister to him, and to bless in his Name, 1 Chron. 23.13. The Levites were to set forward the work of the House of the Lord; and some were Singers, instructed in the Songs of the Lord. Of Singers we read in this Prophecy, chap. 40.44. In the Inner Court were the Chambers of the Singers, such who will be instructed themselves, and shall instruct others in the Songs of the Lord. They were also Porters, 1 Chron. 26. and some were for the outward business over Israel.  
Now to know who are meant by these Priests and Levites, and such as serve the City, we must consult the New Testament, and such places wherein mention is made of the several Officers and Ministers which God hath set in the Church: and surely 'tis a Gospel Ministry which is here meant, for sometimes we find it under a Gospel name. Ministers, chap. 44.11. They shall be Ministers in my Sanctuary. Chap. 46.24. The Ministers of the house boil the sacrifice of the people. Now for the places of the New Testament which speak of a Gospel Ministry, see 1 Cor. 12.28. God hath set in the Church first Apostles, secondly Prophets, thirdly Teachers, then Helps, Governments, etc. Eph. 4.11. He gave some Apostles, some Prophets, some Evangelists, some Pastors, some Teachers. 1 Tim. 5.17. The Elders that rule well count worthy of double honour, especially those that labour in the Word and Doctrine. In these places we find Pastors which are Overseers of a Flock, and for the perfecting of the Saints, Evangelists to preach among the Nations, through whose Ministry Nations will be saved, and walk in the Light of the New Jerusalem. These are foretold Isa. 66.19. I will send those that escape of them to Pull and Lud, etc. and they shall declare my glory among the Gentiles, and such as have not heard of my fame, neither have seen my glory. Lastly, those that serve the City will be Ministers building up Saints, and making them meet to be received into the holy City. Now these several sorts are to show, that the Church of the Jews shall have all sorts of Ministers and Officers, which it ought to have by Divine Appointment; all for teaching, edifying, bringing in, building up▪ and for rule and government for the inner and outward business of the House of God. Thus we see what sorts of Ministers are mentioned in this Prophecy. We may further take notice of God's care to provide for them, as also the way in which they shall be provided for: God will make sufficient provision for all; 'twill not be as now, some have Riches given them, and others Poverty, and some Food convenient. But then as all shall be of Agar's temper, in desiring but Food convenient, so that shall be given them, chap. 45.3, 4. & 48.9. The Oblation that ye shall offer to the Lord shall be of five and twenty thousand in length, and ten thousand in breadth, in the midst whereof shall be the Sanctuary; it shall be for the Priests the Sons of Zadock. And over against the Border of the Priests the Levites shall have five and twenty thousand in length, and ten thousand in breadth. The residue being ten thousand Eastward, and ten thousand Westward, shall be for Food for those that serve the City. And here we see the way in which they shall be provided for: The twelve Tribes have their several Inheritances allotted them by themselves, and then the Ministers have a Portion set apart for them, so as that they are not to have a Maintenance out of the Inheritances of the People, either by their free gift or otherwise: and thus there will not be any dependence upon the people to be a snare to them, or any matter of offence to the people, or occasion of difference betwixt them. Hence it's said chap. 44.28. Ye shall give them no possession in Israel, I am their possession: that is, it shall not lie upon you to make provision for them out of your Inheritances, but they shall have Possessions by themselves. When Canaan was divided, each Tribe allotted to the Levites out of their Inheritances Cities to dwell in, Josh. 21. Eight and forty Cities were given them by lot, some out of each Tribe; so that then the Levites had Inheritances from the Tribes. But when the Jews shall be called 'twill not be thus. Paul said he would keep himself from being burdensome to the Corinthians; the like saith the Lord here concerning the Ministers of the new Heavens and new Earth, they shall not be burdensome to the Church in which I shall set them. Next concerning their Qualifications consider,  
1. They shall be clothed with righteousness; this is meant by the Linen Garments, chap. 44.17. with which the Priests shall be clothed; they shall have the fine Linen white and clean, which is the righteousness of Saints.  
2. Their frame and fitness for Ministerial work shall be such, that it shall not be any way burdensome to them; but they shall be like Christ, who said, My meat is to do the will of him that sent me: and like Paul, abundant in Labours without pain and weariness. Chap. 44.18. No wool shall come upon them, they shall not gird themselves with any thing that causeth sweat. They shall do their Ministerial work without sweat; it was a part of Adam's Curse, In the sweat of thy face thou shalt eat bread, Gen. 3.19. If he had not sinned, he should have done his work without sweat. Sin caused sweat; Labour is now toilsome and painful, causing sweat and weariness: but here will be work and no sweat and weariness, because the Ministers at that time shall have sufficient strength for and delight in their work.  
3. They shall be consecrated to God, and not defile themselves after their Consecration. Chap. 44.20. The Priests shall not shave their heads. That we may the better understand what is signified hereby, we must look back to the Law of the Nazarites, which forbids them to shave their heads; and concerning their not shaving their heads two things are to be taken notice of.  
1. It was forbidden them to shave their heads in the days of their Separation, Num. 6.5. All the days of the vow of his separation no razor shall come upon his head. But yet,  
2. In two cases it was commanded them to shave their heads; as,  
1. In case of being defiled by the dead, Num. 6.9. If a man die suddenly by him, and he hath defiled the head of his consecration, than he shall shave his head in the day of his cleansing.  
2. When the days of this separation were fulfilled, Num. 6.13, 18. the Nazarite was to shave the Head of his Consecration.  
Now for the Application of these things: consider,  
1. The Priests here spoken of shall be spiritual Nazarites; that is, Persons consecrated to God. The word Nazarite signifies, One separated to some special Dignity and Sanctity, Gen. 49.26. Joseph was called a Nazarite, being separated from his Brethren. Christ was not a Nazarite after the Law of this carnal Commandment, but a Nazarene, being bred up in Nazareth; and his Name was Netser, the Branch. Yet the truth of this Type was fulfilled in him, he being separated to a holy Work. And thus the Priests shall be Nazarites; that is, separated to a Work and Ministry which they shall fulfil.  
2. The Priests being under a Prohibition of shaving their Heads at all; hence it may be concluded, that what was the ground of the Nazarites shaving their Heads, shall never happen to them. And therefore,  
1. They shall not defile themselves after their Consecration: They shall do their work, and walk worthy of their Calling. There shall not be a Mark among them, declining the work of God; nor a Demas carried away with the Love of the World: And none shall defile themselves with any Antichristian Abominations. We know there is a Popish Custom of shaving the Head, and much of Religion is placed in it; but none of that sort of men shall have a Being in this time of the Church's Purity and Glory: But as Isa. 7.20. The Lord shall shave with a Razor the Head and Hair of the Feet, even all that have the Mark of the Beast. Rev. 19.20. The Beast and the false Prophet shall be taken, and cast into the Lake of Fire, and the Remnant shall be slain. In the worst of times a remnant of Saints is left, which keep the Commandments of God, and have the Testimony of Jesus Christ: But in that day no remnant of Babylon will be left, but the remnant will be slain by the Sword of him that shall sit upon the white Horse.  
2. Their separation shall not be for Days, but Eternity. The Nazarites outward, and in the flesh, were separated but for a time: But the Nazarites inwardly and in Spirit, shall be for ever. For though their Work as Gospel Ministers shall cease at last, yet they shall be Priests to offer the Sacrifice of Praise continually. The Royal Priesthood spoken of, 1 Pet. 2.9. is a Priesthood for ever. So then the Priests shall not shave their Heads; that is, the days of their separation shall not end.  
3. They shall not be proud or vain. Chap. 44.20. They shall not suffer their Locks to grow long. This sometimes discovers the pride and vanity of the Heart; whence that may be truly said to some, which Eliab spoke uncharitably to David, I know the pride and naughtiness of thy Heart. Priestly Ornaments than will not be carnal, but the Ornament of a meek, humble, and gracious Spirit.  
4. They shall not be profane, verse 21. Neither shall any Priest drink Wine. They shall be far from Rioting, Drunkenness, and Chambering, and Wantonness: They shall not be filled with Wine, wherein is excess; but be filled with the Spirit. Now it may be said to many of those which stand in that Rank, How long will ye be drunken? Put away your Wine from you: But at this time such shall not be found among the Priests of the Lord.  
5. They shall be Pastors of pure Churches, over whom the Line and Reed shall pass. Chap. 44.22. The Priests shall not take for their Wives a Widow, or her that is put away. For the better understanding of this, we may observe, that Pastors of Churches are called Husbands, there being a kind of Spiritual Marriage betwixt them and Churches. Leu. 21.4. The Priest shall not defile himself, being a chief Man among his People, or being a Husband among them. So that a Pastor is an Husband to his People. Now at this time the Priest shall not take a Widow, etc. What is signified hereby? All Antichristian, Popish, and pretended Churches will at this time be put away, and thrust forth. For though there will be a time of Babylon's boasting, that she shall sit a Queen, and not be a Widow, nor see sorrow, yet her Plagues shall come in one day, and Babylon must know Widowhood, and the loss of Children. And when Antichristian Churches shall be Widows, and thrust forth, none of the Priests of the Lord shall marry them. Now when any Popish Churches are Widows, there are Priests ready to marry them; but then they shall be left desolate: And in this sense will that be fulfilled, Rev. 18.23. The voice of the Bridegroom, and the voice of the Bride shall be heard no more at all in thee. No Priests of Babylon shall be left to marry them; and none of the Priests of Zion shall then marry any Widow, or Daughter of Babylon. And observe what follows; They shall take Maidens of the House of Israel. Church's shall consist of chaste Virgins espoused to Christ, and of such who are Israel after the Spirit. Such shall the Priest take, or a Widow that had a Priest before. That is, If any Churches shall be Widows, by the translation of the Pastors into the New Jerusalem, such a Widow a Priest may marry.  
6. They shall not err in Doctrine or Judgement. No Tares of false Doctrine will then be sown. Chap. 44.23. They shall teach my People the difference betwixt the holy and profane, and cause men to discern betwixt the unclean, and the clean. They shall not justify the Wicked, nor condemn the Righteous; neither call Evil good, nor Good evil; but shall faithfully show unto Men what is good, and what the Lord requireth of them. Now many, like Ahab's false Prophets, utter smooth and pleasing things; but then all shall be Micaiahs', in speaking what the Lord shall declare to them, verse 24. In Controversy they shall stand in Judgement, and shall judge it according to my Judgements. All Controversies about matters of Faith, Worship, and Government shall then be at end, for the Priests shall judge them according to God's Judgements.  
7. They shall not in a way of Church-Communion converse with such as are but dead of themselves, to the committing of Sin, or are under a force in the profession of Godliness: This may be gathered from Chap. 44.31. The Priest shall not eat of any thing that is dead of itself, or torn, whether it be Fowl or Beast. This was forbidden under the Law, Exod. 22 31. That which died of itself, and was not orderly slain, was unclean, and forbidden to Aaron, and his Sons. The Sacrifices must be orderly slain, and so they might be eaten. Now this in the spiritual signification of it, forbids Communion with carnal persons, who may seem mortified ones: But their body of Sin not being truly slain by the Word and Spirit, they shall not be judged fit for religious Communion. For the better clearing of this, let Acts 10.12, 13. be considered: Peter saw in a Vision a Sheet, wherein were all manner of fourfooted Beasts, etc. And there came a voice, Rise Peter, kill and eat. And what was meant hereby, may be gathered from v. 28. Ye know that it is unlawful for a Jew to keep company with one of another Nation, but God hath showed me that I should not call any man common, or unclean. That is, I must preach the Gospel to Gentiles, as well as Jews, and I must endeavour to kill the Old Man in them; and this being done, I may eat; that is, keep company with them, and no longer judge them unclean. This place of Ezek. than hints thus much, That in the New Jerusalem-state, all admitted to Church Communion, shall be sound and sincere in the matter of Godliness; and true Nathaniels, Israelites indeed, in whom will be no guile.  
There are now three Ranks of Men professing Godliness:  
1. Such as are dead in some sort to Sin, and take up a profession of Godliness of themselves, doing it from Self-love, or slavish fear; or aiming at profit or praise; or because they are willing to escape Hell, and to get to Heaven at last. These may be reckoned among the Righteous, but not being truly of them, may go out from them. For they that forsake Sin out of slavish fear, may turn to it out of fear. Those that follow Christ for Loaves, may forsake him for Loaves.  
2. Such as are under a force in the profession of Religion, and have their Sins as it were torn from them. Some by religious Magistrates or Masters, may be withheld from Sin, and be brought to some outward conformity in the matter of Godliness; these are the torn, which if admitted to Church-communion, may break off from it. For those that are torn from Antichrist, and but seemingly joined to Christ, may be torn from Christ, and so go back to Antichrist again.  
3. There are such who through the Spirit do mortify the Deeds of the Body, not being under a force, but are made a willing People to follow Christ, and are no otherwise constrained, but by the Love of Christ; judging that they ought to live to him who died and rose again: and of such will all the Churches of the Saints at last consist. These three sorts seem hinted, John 1.13. Christ gives to them power to become the Sons of God, who believe in his Name; being born not of the will of the flesh, nor of the will of man, but of God. Some are born of the will of the flesh, taking up a Form of Godliness from a carnal principle, and fleshly will. Others are born of the will of Man, being religious, because Men that have Power over them will have it so. The former are the Dead of themselves, these the torn. There are others born of God, who can say as Jam. 1.18. Of his own will begat he us by the word of truth, that we should be a kind of First-fruits of his Creatures. Now at the time of Jerusalem's being made a praise in the Earth, such as are born of the flesh, which are the Dead of themselves; and such as are born of the Will of Man, which are the torn, shall not be in that Kingdom; but such as are born of God shall enter into, and be of that Kingdom of God. The Priests shall then kill, and eat; kill, and keep company with them, and so not eat of any thing which is dead of itself, or torn; and that in the next place, whether it be Fowl or Beasts. Beasts are called Beasts of the Earth, and Fowls the Fowls of Heaven. By Beasts of the Earth, are meant Men of a worldly temper, who mind earthly things, and under a Form of Godliness, are Lovers of Riches more than Lovers of God. But the Priests shall not eat of such then: No covetous man, who is an Idolater, shall have any Inheritance in that Kingdom of God. By the Fowls of Heaven, are meant such who seem to fly high in the profession of Religion, but do it for praise and applause, and trust in what they do, that they are righteous thereby. The Pharisee that boasted, God I thank thee that I am not as other men are, or as this Publican; I fast, etc. He seemed to fly so high, as to be dead to Sin, and to the World; but he was but a Fowl, dead of himself, and therefore unclean. Now the Priests in that glorious state shall not eat of such Beasts, or Fowls: But what temper those of that Church shall be of, these following Scriptures declare, Isa. 60.4. All they gather themselves together, they come to thee: v. 5. Then shalt thou see, and flow together, thine heart shall fear, and be enlarged. Filial fear enlargeth the heart to run the way of God's Commandments. The Forces of the Gentiles shall come to thee: These Forces shall not be forced, but shall come, v. 8. Who are these that fly as a Cloud, very swiftly, and in great abundance, and as Doves to their windows very freely and willingly, Psa. 102.18. When the time to favour Zion shall come, the people which shall be created, shall praise the Lord; or the new created people: All of the Church then will be a new created people, Isa, 54.11, 12. O thou afflicted, tossed with tempests, and not comforted, I will lay thy Stones with fair colours, and thy Foundations with Saphires; I will make thy Windows of Agates, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones. Isa. 60.21. Thy people shall be all righteous, the Branch of my planting, the works of my hands, that I may be glorified. By this we see how much better it will be with the Church every way than now it is; better in state, and better in frame; better within, and better without: Purity, Peace, and abundance of Light within, and none to make it afraid without: Such as it should be within, and such as it should be without.  
9 They shall not do their work for hire, or reward; but a work done as it ought to be, shall be its own reward, Chap. 44.28. In the day that he goeth into the Inner Court, he shall offer, etc. And it shall be to them for an Inheritance. Their Sanctuary-work and Ministry shall be their reward. Verse 29. Every dedicate thing in Israel shall be theirs, and the first of all the Fruits. When any by their Ministry shall be dedicated to the Lord, these shall be their Glory and Joy, and Crown of rejoicing; and shall be better to them than the First-fruits were to the Priests under the Law.  
Thus much concerning the Ministers of the House.  
4. This Temple shall never be destroyed, as the Temple of Jerusalem was. Chap. 49.19. The Priests shall take of the Blood and put it on the Posts of the House, and on the four Corners of the Settle of the Altar. The meaning is, As the Blood of the Lamb being on the Israelites Door-posts, the destroying Angel did not enter; so this House being sprinkled with the Blood of Christ, no Destroyer shall come near to hurt it: No Nabuchadnezzar shall burnt it with Fire. v. 20. So shall ye reconcile this House. This House will be a reconciled House; here's every where reconciling Blood, and there the Lord will not be angry with it to destroy it. There hath been a time in which Judgement began at the House of God; but from thence it shall go to Babylon, and there rest, and never come near this House again. Chap. 41.18. The Building was made with Cherubims, and Palm-trees; showing the Church to be Triumphant, and Victorious. First Cherubims, whereby Angels are meant, of whom an innumerable Company will be with the Saints in the New Jerusalem. And sometimes Men are called Cherubims, as appears by comparing Rev. 4.6. with Ezek. 1.5. The four living Creatures are Cherubims, but such as were redeemed to God by Christ's Blood, Rev. 5.8. and therefore Men. And these Cherubims are said to have two Faces: Chap. 41.18. The Face of a Man, and the Face of a Lion. Though Saints then shall not have a Heart, and a Heart; yet they shall have a Face, and a Face; and these not contrary, but well agreeing: They shall have Prudence, Humanity and Love, signified by the Face of a Man; and Fortitude signified by the Face of a Lion. Saints shall be Lions without fear, and Men without freity: Lions in courage and Men without brutish cruelty. The Beast mentioned, Rev. 13. which is the Antichrist, is described as being wholly a Beast, a Lion, Leopard, and Bear; but hath neither the Heart nor the Face of a Man; there is nothing of Humanity in him towards the faithful Witnesses, but like the Devil seeks to devour. Secondly, there are Palm-trees, showing that Saints shall be upright, and grown to an high stature, and always flourishing, their Leaves shall not fade. And Palm-trees signify Victory, and Saints praising God for it; Rev. 7.9. I saw a great multitude with palms in their hands, saying, Salvation to our God. Salvation will come from God, and that shall the Saints return to him in their praises.  
5. When this Temple shall be built, there will be a pouring out of the Spirit in a plentiful and abundant measure: I will pour out my Spirit upon all flesh, Joel 2.28. Some taste thereof was in the Apostles days, but at this time will be the full accomplishment. This is set forth in the Vision of the Waters, issuing from under the Threshold of the House, chap. 47.1. Now as John 7.27. mention being made of living waters, the interpretation is given, this spoke he of the Spirit. So the Spirit is here meant, the Spirit and Word of truth, and the Spirit of Grace. These waters have two excellent properties:  
1. They are healing, chap. 47.8. These being brought forth into the Sea, the waters are healed. The Doctrine of the Gospel shall not only drop as the Rain, and distil as the Dew, but shall be as a flowing River, which shall heal even the Waters of the Sea. By Waters sometimes Multitudes of people are meant, Rev. 17.1. The whore sits upon many waters; that is, Multitudes of people, Nations, and Tongues, verse 15. So then the Spirit by the preaching of the Gospel shall heal, that is, convert Multitudes of people, even Nations and many Nations; for by Conversion men are healed: Matth. 13.15. Lest they should be converted, and I should heal them. Hereby the hurt done in the Natures of men by Adam's sin is healed. This shows that there will be great Conversion-work at this time: And the healing will be of all diseased parts; they are first to the Ankles, so that their Feet and Ankle-bones shall receive strength, and they shall walk, and leap, and praise God; the lame man shall leap as an Hart; their feet shall be shod with the preparation of the Gospel of Peace, and they shall run in the ways of the Lord. Then they are to the Knees; so that those that come to these Waters shall bow the Knee to Christ, and yield obedience to him. Next They are up to the Loins; the Lusts of Concupiscence shall be washed away. And lastly, Waters to swim in; Sanctification by them will be throughout. These will be as the Pool of Bethesda, those that shall step into them will be healed of their Infirmities; and as the Waters of Jordan to Naaman, which cured him of his Leprosy.  
2. They are Waters giving Life, verse 4. Every thing that liveth, whithersoever these waters come, shall live. Those that do live, shall live; those that did live but a Natural Life, by these Waters coming to them shall live a Spiritual Life; those that lived the Life of the first Adam, shall live the Life of the second Adam; those that did live but by a Soul living in them, shall live by Christ living in them. These will not be as the Waters of Noah, none shall perish in them. They are the proper Element of the new Creature, which can't live out of them. There are now Waters of Adversity going over the Saints, which issue out of Babylon, and from Antichrists Throne there; but these shall be all dried up, and there shall be no more Sea: Rev. 21.1. That Sea which is the gathering of the Waters of Babylon shall be no more. So that the Saints shall not sit down and hang up their Harps, and weep by those Waters of Babylon; but shall stand by these Waters of the Sanctuary, having the Harps of God; and shall sing the Songs of Zion in their own Land.  
6. In this Temple Christ is Prince. Chap. 44.2, 3. No man was to enter by the East Gate, because the Lord God of Israel entered by it; it is for the Prince. This Prince is the Lord God of Israel; Christ shall sit in it to eat Bread. The Saints are to worship at the Door of this Gate before the Lord, chap. 46.3. Ezek. 8.16. There were about five and twenty men with their Faces towards the East, and Backs towards the Temple: There are some like these that turn their backs upon Christ, and faces to Antichrist; their backs upon the true Temple, and faces to the Synagogue of Satan: but the true Worshippers turn their faces to Christ, and worship him, and these and their Services are as pleasant Bread to Christ. He is the Bread of Life to them, and they Bread of Delight to him. 'Tis Christ then who is the Prince, he shall command in matters of Worship and be obeyed, and shall govern the Saints in their whole Conversation. Christ will be all in all in this house, Prince, Priest, Sacrifice, and Altar. 'Tis observed that the Altar was in the midst of the Building, which if measured from the East, North, and South Gate, there is the same distance; and when 〈◊〉 came in at either Gate, the Altar is directly before them and in their view: All shall look to Christ and be saved.  
Q. How can it be said that this Prince is Christ, seeing the Prince is to prepare for himself and the People of the Land, a Bullock for a Sin-offering?  
A. This is the Legal Phrase which is here made use of concerning Christ. The Priests under the Law were to offer for their own sins as well as the People's; but being spoken of Christ, it must be taken not in a Legal but Evangelical sense; as thus,  
1. The People of the Land will be looked on as Christ's Body, and so himself. Eph. 1.22. He is head over all things to the Church, which is his body. And Eph. 5.30. We are members of his body. And it being so, when he offers for the People of the Land, he offers for himself: so then, for himself and the People of the Land, is in effect thus much; for the People of the Land, which he reckons to be part of himself, even his Body.  
2. The sins of the People of the Land were Christ's by imputation; he was a common person, and the Iniquities of all did meet in him. So then his Sin-offering might be for himself as made Sin, but in the benefit of it for the People of the Land. Christ gave himself for himself in this respect, even to discharge himself from that guilt which he had taken upon him, that so he might save the People of the Lord from their sins.  
Thus much concerning the Temple.  

Concerning the Frame of the City represented in this Vision.  
Consid. 1. THis City is the same with that which was shown to John, Rev. 21. even the Holy City New Jerusalem, of which such glorious things are spoken by the Prophets. This will appear by comparing Ezekiel and John, Ezek. 36.27. Then will I sprinkle clean water upon you, and ye shall be clean. Chap. 37. There is a promise, that Judah and Israel shall be one Nation, and one King shall be to them all; even David, who is Christ. And observe how Ezek. 37. agrees with John; My Tabernacle also shall be with them. Rev. 21.3. The tabernacle of God is with men. The Gates of ezekiel's City, chap. 45.31. have the Names of the Twelve Tribes of Israel upon them; so also John's, Rev. 21.12. And the Vision of the Waters is alike in both, as is to be seen by comparing chap. 47.12. with Rev. 22. In Ezekiel 'tis said, Upon the bank of the river grow all trees, the fruit being for meat, the leaves for medicine. Rev. 22.2. On either side of the river was the tree of life, which bore twelve manner of fruits, and that every month; and the leaves of the tree were for the healing of the nations. Observe, Ezekiel saith, all trees; John, the tree of life: the Tree of Life is indeed all Trees.  
Consid. 2. There is a City of God partly on Earth, and partly in Heaven: Partly on Earth, Heb. 12.22. Ye are come unto mount Zion, and unto the city of the living God. Mount Zion is the Church on Earth, said to be the Joy of the whole Earth; the best part of it, the Saints therein, being the excellent ones of the Earth: and partly in Heaven, Ye are come to the Heavenly Jerusalem. 'Tis said, that Jerusalem in the letter was distinguished into the higher and lower City; this is Mystical Jerusalem: and as Eph. 3.15. we read of the whole Family in Heaven and Earth, a part of it being on Earth, and a part in Heaven, which make one whole Family; so the Church in Heaven, and the Church on Earth, make one whole City. And upon this account the Saints on Earth are said to be come to the Heavenly City, because the Church on Earth and in Heaven make one City. Gal. 4.26. Jerusalem which is above, and the mother of us all. Heb. 11.16. He hath prepared for them a city; that is, for those that died in Faith, verse 13. Those that die in Faith, who had here peace by Believing, enter into the City prepared for them, which is the jerusalem above; and there they have the Vision of Peace. In the jerusalem above is Jesus the Mediator, and an innumerable company of Angels, and the Spirits of Just Men made Perfect, with those that have been raised and changed; all these being associated make one body mystically, and an heavenly City, and this is the Mother of us all.  
1. Of particular Saints, in that they are born from above: for as this City is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, above; so are Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above; born of the Spirit, which is given forth from this City.  
2. This is the Mother of Churches on Earth, the Metropolis or Mother City, and Churches on Earth are her Daughters. Rome would be the Mother Church, which is a Mother indeed, but of Harlots and Abominations of the Earth. Jerusalem above is truly the Mother Church; out of it came Laws and Ordinances to be observed on Earth. The baptism of John, was it from heaven, or of men? Ordinances from Heaven coming out of this City from Jesus the Mediator, who hath all power in Heaven and in Earth, are to be received and observed. Whatsoever ye bind on earth shall be bound in heaven. Hence is the Power of the Keys; and what is done in Churches on Earth, is examined in Heaven, and there ratified, when there is a due execution of that Power which is from above.  
Consid. 3. That jerusalem which is now above, shall come down out of Heaven, and so the whole City and Family of God shall be on Earth. Rev. 21.9, 10. 'tis twice affirmed to show the certainty of it, I saw the holy city new jerusalem coming down from God out of heaven. Which we may understand thus:  
1. Those that are mentioned Heb. 12. as making up this City, shall come down, for Christ shall come down, Zech. 14.5. The Lord thy God shall come down; then the innumerable company of Angels shall come down with him. Matth. 24.31. He shall send his Angels, and they shall gather the elect. Dan. 7.10. Thousand thousands ministered to him, etc. And lastly, all the Saints shall come with Christ. The Spirits of just men shall be united to their raised Bodies, for them that sleep in Jesus will God bring with him.  
2. These shall descend as a City: I saw the City descending. They shall come as a Body Politic. The whole Heavenly City shall come together; Christ, the holy Angels, and all the Saints with him; and so shall be on Earth: For the Kings of the Earth do bring their Glory and Honour into it; and the Nations of them which shall be saved, shall walk in the Light of it: and Gog and Magog shall gather against it, to their own utter ruin, and not to the least hurt of the Saints. Like the Men of Sodom, who compassed the House round where the Lord was, who first smote them with blindness, and after reigned Fire and Brimstone upon them from the Lord out of Heaven: Even so will these compass the Camp of the Saints, and the beloved City, and then shall be destroyed by Fire from Heaven; which evidently shows, that the New Jerusalem shall be then on Earth. And Saints coming down from Heaven lose no Glory thereby, because Christ will be with them; and they with him to behold his Glory. Yea, there will be rather an addition to, than a diminution of their Glory. For,  
1. They shall have opportunity of doing some Works on Earth, which they have not in Heaven: They shall be as the Angels, ministering Spirits, for the good of Saints: And as Christ after his Resurrection spoke of the things pertaining to the Kingdom of God, so may the raised Saints.  
2. They shall reign upon the Earth, & exercise such a kind of Dominion, which they do not in Heaven.  
3. The Saints of the New Jerusalem shall know, and acknowledge the Saints in their Portions in the Land, and those of the saved Nations: which cannot be said of the Saints in Heaven. Isa. 63.16. Thou art our Father, though Abraham be ignorant of us, etc. But when Abraham shall be in the New Jerusalem, than he shall not be ignorant of the People of the Land; but as the holy Angels know the Saints on Earth, so shall the New Jerusalem glorified Saints know those not glorified. Rev. 4.1, etc. We have a Representation of this City as now in Heaven, but chiefly as it shall be on Earth: for 'tis said, I will show thee things which shall be hereafter. And what was shown him? A Throne set in Heaven, and one that sat upon it like Jasper, with a Rainbow about his head. To assure the Saints that there shall be no more any Deluge of trouble and adversity. There are Four and twenty Seats, and Four and twenty Elders, which are glorified Saints in the Mansions prepared for them: they have Crowns of Gold; they Reign with Christ in the New Jerusalem: And as Christ will have Work for them, so they shall be fitted for it. The four Beasts have the Face of a Man; that is, Wisdom and Understanding: Of an Ox, Strength for Work: Of a Lion; that is, Courage: And of a flying Eagle; they shall make haste and not delay to do the Will and Work of God. Then the Kingdom so long prayed for will come, and the Will of God shall be done on Earth, as it is in Heaven.  
Consid. 4. This City is to be taken two ways, more strictly, and more largely:  
1. More strictly, as distinct from Suburbs, and the portions of land without it; having twelve Gates, etc.  
2. More largely, as comprehending all that belong to it, and shall be under the Government of it, and shall walk in the Light of it, and partake in its Liberties and Privileges. Thus the Tribes, and Strangers with them, in their Lots and Portions, shall belong to the New Jerusalem, and be reckoned to be of it. As the Great City Babylon more strictly taken, is Rome, which is said to Reign over the Kings of the Earth: But as more largely taken, it comprehends all the Nations that walk in the Darkness of it, which wonder after, and worship the Beast, and are under his Power. So the New Jerusalem, more properly is that which cometh down from Heaven, but comprehends also all that walk in the Light of it. And as Babylon hath ten parts, so New Jerusalem twelve parts, even a Portion for each Tribe.  
Consid. 5. the Dominion of Christ the King in this Great City, shall be extended over the whole World. For as he shall Reign in the New Jerusalem, and there have his Throne; so he shall in that Day be King over all the Earth, Zachar. 14.9. And all, even Saints, and not Saints, shall be subject to him, although in a different manner. Chap. 46.16. The Prince is said to have Servants, and Sons, which two Names will take in all. The Sons are such as shall be born of God, and made after God; and all besides will be comprehended under the Name of Servants, who shall be under the Dominion of Christ, and be made to submit to such Laws which Christ shall give, for the Government of the unconverted Nations; who from slavish fear at least, and haply from some taste they will have of the benefit of his Government, shall become Servants to him as King of Nations. Jer. 7.10. he is so called. There shall be a time in which all shall fear him, either filially or slavishly: The Sons out of an awful respect, shall with Love and Delight serve Christ as King of Saints; the Servants, because they must, shall submit to his Government. See Psa. 18.44. Psa. 66.3. See the Hebrew. For the farther Illustration of this, let Zach. 14.16. be considered. Every one left of the Nations, who shall escape the destruction of that Day (for all found in actual opposition against Christ in that Day, will be cut off) shall come up from year to year to worship the King, the Lord of Hosts, and shall keep the Feast of Tabernacles. Here are large Expressions, taking in all: For all shall worship Christ, either as Sons, or as Servants; and keep the Feast of Tabernacles. And to know what is meant hereby, we must consider on what ground the Jews kept this Feast. Now we find, first,  
1. That in this Feast the Israelites were to dwell in Booths, and to rejoice before the Lord, who had brought them out of Egypt, Leu. 23.43. Now in answer to this, the Nations shall acknowledge a great benefit, in Christ's taking off the Antichristian, and all other Tyrannical Yokes from them; and by his reigning in Righteousness, whereby every Man shall sit under his Vine, and Figtree: The Servants under their Vines, and Figtrees of outward Peace, Plenty, and Prosperity; and the Sons under their better Vines, which shall yield them abundance of Spiritual Blessings; they shall abide in Christ the true Vine, under whose shadow they shall sit with great delight.  
2. The Feast of Tabernacles was kept to acknowledge the Goodness of God, in blessing them in all the Works of their Hands, and in all their Increase, Deut. 16.15. Thus the Lord shall wonderfully bless the Nations in the works of their Hands, and give them great Increase, which they shall acknowledge to be a benefit of his Government; and thus they shall keep this Feast.  
3. In the Feast of Tabernacles, the Law was to be read, that they might observe to do all the works of it, Deut. 31.11. Thus the Nations shall own all the Laws of Christ, for their Government in Righteousness, and shall submit to them. All therefore shall keep this Feast, but in different manner. The Servants shall worship the King, the Lord of Hosts; but the Sons shall worship the Lord their God, and David their King, Hos. 3.5. The Servants shall fear the Lord, and his wrath, and justice: The Sons shall fear the Lord, and his Goodness: The Servants shall serve the Lord, and the King. The Sons their Lord, and their King.  
And here it may be farther observed. That as all shall be subject to Christ, so he will give Rewards to all, though not in like manner, but suitably to their Service: The Servants shall have an outward, and temporal Reward, for external Subjection; the Sons a Spiritual, and Eternal Reward. The Servants like Abraham's Children by the Concubines, shall have Gifts for a time: The Sons an Inheritance for ever. The Servants shall have an Esau's Portion, the Dew of Heaven, and the Fatness of the Earth: The Sons a Jacob's Portion, the Lord or their God, an exceeding great Reward. The Servant shall have such a Reward of outward Peace, Plenty, and Prosperity, as to be able to say as Esau, I have enough: The Son such a Reward, as to be able to say as Jacob, I have all. This may be gathered from Chap. 46.16, 17. If the Prince give a Gift to any of his Sons, the Inheritance thereof shall be his Sons, they shall have it as joint Heirs with Christ, and it shall not be taken from them. But if he give a Gift to one of his Servants of his Inheritance, than it shall be his to the year of Liberty, after it shall return to the Prince. But his Inheritance shall be his Sons for ever. Observe,  
1. The Servant hath but a Gift of Christ's Inheritance, the Sons have his Inheritance.  
2. The Sons shall have an eternal, the Servants a temporal Reward; even but till the year of Liberty. Two things are to be taken notice of, for the better understanding of this:  
1. During the One thousand Years Reign of Christ, and of the Saints with him, the Servants shall peaceably and quietly enjoy their Gifts. As they shall at this time submit to Christ's Government, so shall they enjoy their Reward without disturbance. Which we may conceive to be hinted, Chap. 46.18. The Prince shall not take of the People's Inheritance, by oppression, to thrust them out of their possession. By People the Servants are meant, because they are set up in opposition to the Sons. Now neither the Prince, nor the Sons of the Prince, shall take away the People's Inheritance, that is, those Gifts of Christ's Inheritance, which he shall give them. As the Servants in this time shall not rise up against the Sons, or disquiet them; so the Sons shall not disquiet the Servants, nor thrust them out of their possessions.  
2. When the one thousand years shall be expired, Satan shall be loosed out of his Prison, and shall go out to deceive the Nations in the Four Quarters of the Earth, and gather them together in Battle, etc. So then the Servants will rebel against the Prince, and rise up against the Sons; and hereby shall forfeit and lose all before given them: And those of them thus gathered, shall be destroyed by Fire from Heaven. And now will the Year of Liberty come, and the Nations out of which Gog and Magog shall arise, ceasing at this time to keep the Feast of Tabernacles, shall be smitten with the Plagues which are mentioned, Zach. 14.17, 18.  
Consid. 6. The Saints shall reign with Christ; the Saints glorified, and not glorified.  
1. The glorified Saints of the New Jerusalem, Matth. 19.28. Ye shall sit upon twelve Thrones, judging the twelve Tribes of Israel, saith Christ to his Apostles: This shall be in the Generation, when he that sits upon the Throne shall make all things new.  
Q. Shall some Saints rule over other Saints in the New Jerusalem?  
A. We do not find any ground to judge thus: But the glorified Saints shall have rule over not glorified Ones, and also over the unconverted Nations.  
1. They shall judge the twelve Tribes of Israel. If any will say, that this is meant of Saints, sitting with Christ in Judgement over the Dead raised to Life. Let it be considered: First, it's said, They shall judge the twelve Tribes of Israel: And if this be meant of their sitting with Christ to judge them, than some Saints must be Judges of other Saints; against which may be urged that of Paul, Rom. 14.10. Why dost thou judge thy Brother? we shall all stand before the Judgment-Seat of Christ. All the raised Saints and Brethren shall stand together to be judged. There seems little force in the Apostle's Argument, if some Saints shall then be Judges of other Saints; nay some ground would be from hence, for judging now, if they shall judge them then. So that somewhat else must be meant hereby. And for this; Secondly, consider some other places of Scripture; as Luke 19.17. Have thou Authority over ten Cities. So the Apostles shall judge; that is, Have Authority over the Tribes of Israel in the Land. Luke 22.29, 30. I appoint to you a Kingdom. So by Judging, is meant, Reigning.  
2. They shall Reign upon the Earth amongst the Unconverted. 1 Cor. 6.1, 2. Know ye not, that the Saints shall judge the World? That is, such as are not Saints: and this, not only by approving, and justifying the Sentence of Christ against them, Go ye cursed, etc. But the Saints shall order and regulate the great Affairs of the World, and therefore might well be judged fit to determine small matters of difference then among Brethren. Rev. 2.26. To him that overcometh will I give power over the Nations, and he shall rule them. So by Saints judging, is meant, Ruling the Nations. The Saints in John's time had this Promise, which must be made good to them.  
Q. But in what manner shall the raised Saints reign?  
A. This is not so easy to determine; I shall only mention one place, and leave it to consideration, whether it may not afford some hints as to this thing. Heb. 2.5. Unto the Angels hath he not put into subjection the World to come: But what is man? etc. By the World to come, we are to understand, The New Earth, or the State of the Earth which is to come, wherein Righteousness shall dwell: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Participle of the Feminine Gender, understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inhabited Earth, Matth. 24.14. The Gospel shall be preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the whole World. And the Septuagint hath the same word, for the habitable parts of the Earth, Prov. 8.31. This then is not meant of a state of Glory in Heaven, but of a new state of the Earth to come.  
Q. And to whom is it to be put in subjection?  
A. 1. Negatively; 'Tis not put in subjection to Angels. There is now an Invisible Government which Angels have over this World: There are Principalities and Powers, to whom are made known by the Church, the manifold wisdom of God. Ephes. 3.10. And they are Ministering Spirits for the good of the Heirs of salvation. But it seems by this place, that when the New Heavens and New Earth shall be created, this their Ministration shall cease: and being then Friends of the Bridegroom, and Attendants on him, they shall join in singing that Song, Rev. 5.12. Worthy is the Lamb, etc. And as when God was perfecting the Work of the First Creation; so when he shall make all things new, these Morning Stars shall sing together, and these Sons of God shall shout for joy, Job. 38.7. And we may not think the Angels will lose glory by this; for their Ministry (to the Saints) being fulfilled, they shall have a full Reward: yea, their glory will be the greater; for their Ministry before was immediately to the Saints, but than it will be immediately to the Person of Christ himself. Even as some persons who are Servants to a great King, are called home, from negotiating abroad, to wait on their King's person in his Royal Court. So that what the Queen of Sheba said of Solomon's Servants, may much more be said of the Angels then, 2 Chron. 9.7. Happy are thy Men, and happy are these thy Servants, which stand continually before thee, etc. And Christ himself shall deliver the Kingdom to the Father, but shall lose no glory thereby.  
And we may conceive some reason of the ceasing of this Dispensation of Angel's Government; the evil Angels will be all bound, and cast into Prison, and not be suffered to walk to and fro in the New Earth. As in this World there are evil Angels, tempting to Sin, and hindering the doing of much good, causing trouble to the Saints: So there are holy Angels withstanding them, which are fit and proper Instruments to be employed against them. And as Saints have invisible Enemies, so invisible Friends. Dan 10.13. The Prince of the Kingdom of Persia withstood me 21 days. Which (saith one) must be understood, De daemone quodam Aulico, etc. Acting in Cambyses, and his evil Counsellors, and enkindling hatred against the Jews. Now saith the holy Angel, This Prince withstood me: Here's Angel against Angel. But in the World to come, 'twill not be so; because evil Angels will be all shut up in the Bottomless Pit, and so no need of the Ministration of holy Angels to withstand them. Thus than the World to come, is not put in subjection to Angels.  
2. Affirmatively, 'Tis to man, What is man?  
1. To the man Christ Jesus, who took the Seed of Abraham, and was by the suffering of death, crowned with glory and honour. He will be supreme Lord of this World to come.  
2. To the Saints, who as they now suffer, so then shall they reign with Christ. Rev. 5.10. We shall reign upon the earth. First, The glorified Saints, we shall reign of; whom 'tis said, Rev. 24.4. They lived and reigned with Christ: This shall be so, that God may have a time for honouring the Saints. Why shall the Saints execute the Judgement written? That it may be said, This honour have all his Saints, Psa. 149.9. So, why shall the Saints succeed the holy Angels in their Government? that it may be said, This honour have all his Saints. And seeing God hath such regard to their honour, how dear should His honour be to them?  
Q. But how shall the glorified Saints rule in the World to come?  
A. For the How] take this hint: As the glorified Saints shall succeed the holy Angels in their government; so shall they reign after such a manner, as the Angels did before: and so, as in the Resurrection, they shall be like the Angels, in not eating and drinking, and not marrying: so also in matter of rule and government. And therefore as Angels have been sent to make known the mind of God to his Servants, 2 Kin. 1.3. & 15. Dan. 10.14. Rev. 22.16. So may the glorified Saints be the Messengers of the Mind of God, to Saints not glorified. The Law was given by Angels; and 'tis said, The Law shall go forth from Zion, and the Word of the Lord from Jerusalem; In which may be the Ministry of glorified Saints: Angels ascend and descend upon the Son of Man: They are at Christ's command, and come and go when he bids them. They ascend to know, and descend to do. In like manner shall the glorified Saints go and come at Christ's command. And lastly, when Saints die, Angels carry their Souls into Abraham's bosom, Luk. 16.22. So when the time shall be for the Translation of any Saint into the New Jerusalem; some glorified ones may be sent to bring them in. For a conclusion of this particular, consider 2 things:  
1. As Angels lose no glory by coming out of Heaven to do their work on Earth: so shall not glorified Saints, by going out of the New jerusalem to Saints not glorified.  
2. If the Angels of Heaven and Saints on Earth might have any converse together, so as that the Saints could bear the Access of Angels as Abraham did, then much more may the not-glorified Saints of the World to come, be able to bear the Access of the glorified ones to them; and that because Saints glorified and not-glorified will be of the same nature; and also the Saints not-glorified will then be better capacitated, in respect of Purity and Spirituality, to bear the Access of the glorified Saints, than any were heretofore, to bear the Access of Angels to them. And lastly, glorified Saints may appear in such a form, which the not-glorified ones may be able to bear. This seems hinted Ezek. 44.19. When they go to the people, they shall lay aside their garments in which they ministered, and put on other garments. Thus much of the Reign of the raised Saints.  
Secondly, the Saint's not-glorified; that is, those of the twelve Tribes in their portions in the Land, and also those of the saved Nations, shall reign. Dan. 7.27. The greatness of the Kingdom under the whole heaven shall be given to the people of the Saints of the most high, and all Dominions shall serve him. Not that all Saints shall be Rulers, but all Rulers shall be Saints: Magistracy and Government will be then in the hands of Saints. Ruler's shall as Men live soberly, as Magistrates righteously, as Members of Churches godlily. They will be as David, men after Gods own heart, doing all his wills; as Solomon, having wisdom to go in and out before the people; and Nehemiah, seeking the welfare of the people of Israel, jer. 30.21. Their Nobles shall be of themselves, and their Governors shall proceed from the midst of them. Ezek. 45.8. My Princes shall no more oppress my People. Thus shall it be in that glorious Commonwealth of the Jews, which is to come: Princes in it shall be the Lords Princes, and the People the Lord's People; and none but the Lords Princes shall rule over the Lord's People, and none of them shall be oppressing Princes to them. Verse 9 Let it suffice you, O Princes of Israel; remove violence, execute judgement, etc. Isa. 60.18. Violence shall be no more heard in thy land, and wasting and destruction within thy borders. And as verse 17. I will make thine officers peace, and thine exactors righteousness. Ezek. 43.9. Let them put away the carcases of their Kings, etc. What were Ahaz, and Ahab, and Jeroboam, (and Manasseh also before he repented) but as abominable to God, as Carcases are to Men? But when the Jews shall be called, their Rulers shall not be such, but david's, hezekiah's, etc. doing that which is good in the sight of the Lord.  
Q. What need will there be of Rulers then, seeing God hath promised he will put his Law into the mind, and write it in the heart of all his People, and cause them to walk in his statutes, and they shall keep his judgements; which promises shall be eminently fulfilled then?  
A. Rule and Government may well consist with that pure and glorious state; for,  
1. If Adam had continued in innocency, there would have been Rule and Government, as we may well suppose; for he should have begotten Children, and so have had rule over them as a Father. The Law of Nature would have taught Children to honour a Father.  
2. Christ in his childhood and growing estate was under the rule of Joseph and his Mother, Luke 2.51. He went down with them, and was subject to them.  
Consid. 7. There will be during the one thousand years a Translation of many out of the Nations into the Church, who shall have Inheritances among the Tribes of Israel, and also of many from among the Tribes in the Land, into the New Jerusalem; as also from among the saved Nations.  
1. Out of the Nations into the Church; for this see Ezek. 47.22. The strangers that sojourn among you, which shall beget children, shall be as born in the country, and they shall have inheritance among the Tribes of Israel. So that in the Land there will be Propagation; and the mention of Children may be to hint, that the strangers, and their children with them, shall have Inheritance in Israel, and be of the Church. Which shows, that there will be Conversion-work at that time; which also (as before was hinted) appears from the Fishers standing by the River, and by the healing of the Waters, the miry places not being healed, by which may be meant the Nations not converted, out of which Gog and Magog shall at last arise.  
2. From amongst the Tribes of Israel in the Land into the New Jerusalem; for this see chap. 48.19. The increase of that over against the holy portion is to be for food for those that serve the city; and they that serve the city, shall serve it out of all the Tribes of Israel. For the understanding of this place let it be considered, what this City wants, and hath need to be served with.  
1. It doth not want Food and Raiment; for all in it will be as the Angels, they need no Candle, neither light of the Sun, much less than Corn, Wine, and Oil.  
2. This City wants nothing but more Citizens, nothing but more Saints; and these it will want, till all the Elect shall be called, and come up to the measure of the stature of the fullness of Christ. Thus doth Heaven now want the Saints upon Earth, and so will the New jerusalem, till all the Mansions there shall have those in them for whom they are prepared. Compare this of serving the City with Luke 14.17. there is an Invitation to a Supper, Come, for all things are ready; the Servants are sent to invite more, verse 22. Yet there is room; and the Lord said, Compel them to come in, that my house may be full. Whence may be gathered, that there is no want in this City, but of more Guests and Citizens. This City than is served more remotely, by those that shall be Instruments in bringing in strangers among the Tribes of Israel; and more nearly, by fitting Saints for the New jerusalem. And here by the way let it be observed, what a glorious Work that of the Ministry is, it being now to serve Heaven with the Saints it needs, and at last the New jerusalem with the Citizens it will want. The Ministers of Christ are like those Officers which provided Victual for King Solomon, and for all that came to his Table, 1 Kings 4.27. The Saints brought in shall be as Victual for Christ, and all that come to his Table; and with these the City is served. Hence may be gathered thus much:  
1. When the New jerusalem shall come down, there will be Saints in two different states; some in the City, where Christ's Throne shall be, some without in the Land; for they serve the City out of all the Tribes of Israel, that is, with Saints taken thence.  
2. Amongst the Tribes in the Land there will be a Ministry serving the City.  
Q. Whether any Saints of the Tribes in the Land or saved Nations shall die in that time, or whether they shall be changed and translated into the City?  
A. Against the death of any Saint in that state, and for their change, it may be thus argued:  
1. It's said Rev. 21.4. God shall wipe away all tears, and there shall be no more death. This is spoken of the People of God, verse 3. No death to such as shall have the Lord for their God.  
2. Paul saith 1 Cor. 15.51, 52. Behold, I show you a mystery, we shall not all sleep, but we shall all be changed. There will be at last a change instead of death, and when the time of changing comes, no Saints shall after that, die; and this change will begin at the Resurrection of the dead Saints; The dead shall be raised, and we shall be changed; that is, at and after this each Saint shall, in the time appointed for it, be changed: Of this change Enoch and Elias were Types. And 'tis said further verse 54. Then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, I will be thy plagues; O Grave, I will be thy destruction. If after this destruction of the Grave Death shall happen to any Saints, how shall it be swallowed up in victory? God will then be the death of Death, and the destruction of the Grave; and therefore Death and the Grave shall not be the destruction of any of the Saints Bodies. 1 Thes. 4.16, 17. The dead in Christ shall rise first, than we which are alive shall be caught up. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afterwards; that is, all in their order, some at, some after the coming of Christ, in the time of the one thousand years; some at his coming, even all then alive, which before were called. And at this time a new Generation of Saints will be brought forth, and converted by means of the appearing of Christ: For now will be a through conversion of all the jews, many of them not being effectually called till this time, as after will appear. And now also will the fullness of the Gentiles come in, which will be the Nations of them which shall be saved.  
Q How doth this agree with Isa. 65.20. The child shall die an hundred years old, but the sinner being an hundred years old shall be accursed; the child being set in opposition to the sinner, is one born of God, and that is in the time of the new Heavens and the new Earth, verse 17?  
A. Death is sometimes put for a Change in Scripture, and why then may it not be so taken here? Heb. 9.27. It's appointed to men once to die. But 1 Cor. 15.51. We shall not all die. How shall these two places be reconciled? Beza thus reconciles them, In iis qui immutabuntur, illa immutatio species mortis erit: Change will be a kind of Death. Heb. 11.13. These all died in faith: but Enoch being one of them, verse 5. did not die, but was translated, that he did not see death: How shall this seeming contradiction be reconciled, but as Ribera doth? Nomine mortis translatio comprehenditur, etc. Under the name of Death a Translation is comprehended, in that Enoch's Translation was a Death in relation to those that remained alive in the world, because by it he ceased to be amongst them. It's said of him, He was not; which elsewhere signifies death; as when Jacob said, One is not, that is, dead, in his thoughts.  
Consid. 8. The Name of this City shall be jehovah Shammah, The Lord is there; and this shall be its Name from that day. Which doth intimate such a Presence of Christ with the Saints, which was not before. He hath been present in Spirit from the beginning of the Gospel-Church; but at this time the Church shall have another kind of Presence, even his Personal Presence. Here's a new Name for a new Presence, the Name of it from that day shall be, The Lord is there. Chap. 43.2. The glory of the God of Israel came from the East, his voice was as the noise of many waters, and the earth was lightened with his glory. Haec Dei gloria est Christus, saith one; Surely this Glory of the Lord is no other than the Lord of Glory, who is the brightness of the Father's Glory. Solomon's house was filled with the glory of the Lord; that was a typical House, and had a typical Glory, that is, some glorious sign of God's Presence, and his owning that House. Here will be the true Temple, into which the King of Glory shall come. The Ark was a sign of God's presence with the jews, which is therefore called the Lord, Josh. 3.11. Behold the Ark of the Covenant, even the Lord of all the earth, etc. As the Jews had the typical presence, so when they shall be called, they shall have the true presence of the Lord in the New jerusalem, Rev. 11.19. In the Temple was seen the Ark, that is, the Lord of all the earth typed by the Ark. This Temple shall be the place of God's Throne, and of the Soles of his Feet, chap. 43.7. Now he is upon a Throne in Heaven; but when jerusalem shall come down, in it shall be his Throne. jer. 3.17. At that time they shall call jerusalem the throne of the Lord. At what time? When all the Nations shall be gathered to the Name of the Lord to jerusalem, and when the House of judah shall walk with the House of Israel, verse 18. Observe also what is said verse 16. They shall no more say, The Ark of the Covenant of the Lord, neither shall it come to mind. The presence of the Lord with the Israelites, is no way to be compared with that his presence which is to be in the New jerusalem; for the Ark shall not then come into mind. 'Tis well observed by Cornelius à Lapide, Hoc nomen valde congruit cum illo quod Christo imponitur, Isa. 7.14. Immanuel. This Name hath very near affinity with the Name Immanuel, God with us: now as Christ was Immanuel, by a personal presence on earth, so the City will be called jehovah Shammah from his Personal presence. Now for the better clearing of this great truth of Christ's personal Presence and Reign, and of the Saints reigning with him, two things are to be done:  
1. Scripture-Arguments for it shall be produced.  
2. Objections against it shall be answered. For the first;  
As Christ took our Nature, and therein did execute his Prophetical Office, by teaching and speaking of the things pertaining to the Kingdom of God; and also his Priestly Office, by offering himself without spot to God: so he hath a Kingly Office also, which as he hath been executing providentially, and spiritually, he shall so do it personally; and where he preached and suffered, there will he reign, and execute justice and judgement even in the earth.   

Arguments to prove the Personal Presence of Christ in the New Jerusalem, and his Reign upon Earth.  
Arg. 1. REv. 3.21. To him that overcometh will I give to sit with me on my throne, as I overcame, and am set down with my Father upon his throne. Christ was at this time in Heaven sitting upon the Father's Throne, which is his also as God. He reigns as Mediator, but sits on the Father's Throne, where he must sit till all his Enemies be made his Footstool, Psalm 10.1. Sat at my right hand till I make thy foes thy footstool. We may observe that there is Christ's sitting at the right hand of God upon the Father's Throne, and his sitting at the right hand of God upon his own Throne. In the former respect he sits upon a Throne in Heaven, in the latter he shall upon Earth. The Scripture gives ground for this distinction; for the former see Heb. 8.1. Who is set at the right hand of the throne of the Majesty in the Heavens; that is, at the right hand of the Father upon his Throne in Heaven. Heb. 12.2. And is set down at the right hand of the throne of God. Then for the latter, his sitting at the right hand of God upon his Throne, see Zech. 6.13. He shall sit and rule upon his throne: His, as distinct from his Fathers. And he shall be a Priest upon his Throne; two things are here manifest: First, as he sits and rules upon his Father's Throne, so he shall sit and rule upon his own Throne. Secondly, as he is now a Priest upon the Father's Throne, so he shall be a Priest upon his own Throne, and there make Intercession; and whilst he is a Priest making Intercession, he is at the right hand of God, Rom. 8.34. Who is at the right hand of God making intercession for us. Thus we see that there is the Father's Throne, and Christ's own Throne; but where is the place of his Throne? Not in Heaven, for there he sits on the Father's Throne: therefore it must be on Earth, of which we have a clear proof Mat. 25.31. When the Son of man shall come in his glory, then shall he sit upon the throne of his glory: then, and not till then, upon his own Throne; and his own Throne is that which is called the Throne of his Father David, Isa. 9.7. Luke 1.32, 33. The Lord God shall give unto him the throne of his father David, and he shall rule over the house of Jacob. First, he shall rule over the House of Jacob, which he did not at his first coming, for then the House of Jacob rejected him. Secondly, when he shall reign over the House of Jacob, his Kingdom will be of long continuance; of his Kingdom there shall be no end; his Kingdom shall not be destroyed, as those that go before it. This Kingdom over the House of Jacob is doubtless that which the Disciples thought should immediately appear: and 'tis observable, that Christ doth not deny the appearance of it in its time, but the immediate appearance. He shall sit upon the Throne of David: David was in the old Jerusalem, where he had his Throne; and Christ, who is David, shall be in the new Jerusalem, and have his Throne in it. Then shall that Prophecy of Daniel be fulfilled, Dan. 7.13. I saw one like the son of man, which is expounded to be Christ, verse 27. All Dominions shall serve him. He came in the clouds of Heaven, which in Scripture sets forth his personal coming; and there was given him Glory and a Kingdom, which is meant of a Kingdom on earth: for it's given him, that all People, Languages, and Nations should serve him, so as that the Lord shall be King over all the earth; and his Kingdom shall be the stone which shall break in pieces the great Image, and become a great Mountain, and shall fill the whole Earth. Thus Christ shall reign sitting on his own Throne.  
Next let it be considered, how the Saints shall sit with him upon his Throne, and reign with him. This is not meant of the state of Glory in Heaven, for Christ doth not there sit upon his own Throne, and therefore they do not sit with him upon it, but behold his Glory. Consider the Saints own sense, Rev. 5.10. The four beasts, and four and twenty elders say, We shall reign upon the earth. This is the sense of the Saints in Heaven, and shall any on the Earth contradict the sense of Heaven? This is confirmed Dan. 7.26. The Judgement shall sit, and they shall take away his dominion, to consume and destroy it to the end; and then the Greatness of the Kingdom under the whole Heaven shall be given to the Saints, Rev. 2.26. To him that overcometh will I give power over the Nations, and he shall rule them with a Rod of Iron, even as I received of my Father. The Saints shall judge the World, and govern the Nations; yea the Saints shall judge Angels also, Mar. 16.17. In my Name shall they cast out Devils. This Paul did, Acts 16.18. I command thee in the Name of Jesus, that thou come out of her. Such a power some have had in the time of the Old Heavens and Earth: much more may it be conceived of the Saints of the New Heavens and Earth. And as the Saints have been cast into Prison by Satan, Rev. 2.10. So why may not Saints have power to cast him into Prison, suitable to that promise; They shall take them Captives, whose Captives they have been, and rule over their Oppressors. And therefore as Saints shall have this honour to bind the Nobles of Babylon with Links of Iron; so it's possible they may have a farther honour, eved to bind evil Spirits with Chains, and to clear the Earth and Air of them, and to command them in the Name of Jesus out of the World, into the bottomless Pit, and there shut them up, and keep them close Prisoners, during the One thousand years. Observe farther, this promise was made to the overcoming Saints in John's time. They must rule the Nations, and be raised to reign.  
Arg. 2. It's most evident from Scripture, that the Church shall have in the last Days a very Peaceable and Glorious Estate upon Earth. The Prophecies concerning it, are so many, and so manifest, that it can't be denied, Isa. 54.11. and Isa. 60. It's also evident, that this State will be of long continuance: Peace so long as the Moon endureth. Mine Elect shall long enjoy the works of their hands. As the new Heavens and new Earth shall remain before me, so shall your Seed and your Name remain, Isa. 66.22.  
It's also evident that Ancichrist must be destroyed, the Beast and the false Prophet must be taken, and Satan bound up, before the Church shall have its Liberty and Peace; for whilst they have power, they will be troubling the Saints. Lastly, It's evident, that there will be a personal coming of Christ, when these things shall be accomplished. For,  
1. There will be a personal coming of Christ, when Antichrist shall be destroyed. 2 Thess. 2.8. The Lord shall consume him with the Spirit of his Mouth, and destroy him with the Brightness of his coming. Which is not meant of a Spiritual coming; for this is included in the former expression, of consuming with the Spirit of his Mouth; therefore it must be meant of a Personal coming.  
2. When this Glorious time shall begin, Christ will come the second time. This is evident from two places: the first is Matth. 24.30. Immediately after the tribulation of those days, the Sun shall be darkened, etc. What tribulation is this? v. 21. There shall be great tribulation, such as was not since there was a Nation. This is the great Tribulation spoken of by Daniel and Zachary; now when this Tribulation shall end, and the Glorious State shall begin, then shall they see the Sign of the Son of Man, and immediately after, the Son of Man himself. From hence it's most evident, that the second coming of Christ will be at the beginning of this blessed time: For immediately after the tribulation of those Days Christ comes. So that if there shall be a quiet and peaceable estate of the Church, as 'tis most evident there shall be, than the personal Presence and Reign of Christ must be acknowledged. The second place is Acts 3.19, 20. Repent that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. This is his Personal presence: In the worst of times the Saints have had refreshing from his Spiritual presence, but the great refreshing times will be from his Personal presence: and the following words do evidently set forth this sense; For as he is now in Heaven, so shall he be on Earth: The Heavens receive him personally; and therefore when the times of Restitution come, the Earth shall receive him personally.  
3. When Christ shall come, his Kingdom shall come. 2 Tim. 4.1. Christ shall judge the quick and the dead at his appearing, and Kingdom. Then a King shall reign in righteousness, Isa. 32.1.  
Arg. 3. When the time of the Marriage of the Lamb shall come, than the Lamb himself shall come: the Bridegroom must be present at the Marriage. Hence we find mention made of the Bridegroom's coming, and their going in with him to the Marriage, who shall be ready, Matth. 25.6.18. which must be understood of his Personal coming. Here four things are to be considered.  
1. Who is to be the Bride, the Lamb's Wife: Now the New Jerusalem-Saints will be the Bride, Rev. 21.2. I saw the holy City, New Jerusalem, prepared as a Bride adorned for her Husband. So those that shall come with Christ, and be gathered to him at, and after his coming, shall be the Bride, the Lamb's Wife, 2 Thess. 2.1. I beseech you by the coming of Christ, and our gathering to him: That is, To be with him in the holy City. Then that will be fulfilled, Two shall be in the Field, one shall be taken, and the other left. And the raised Saints, and those that shall be taken into the holy City, will be the Lamb's Wife.  
2. What is meant by the Lamb's Marriage. For this we may consider, that when any are converted, they are espoused to Christ, and take him for their Husband; and Christ loves and cherisheth them. No man hateth his own flesh, but loveth and cherish it, as the Lord the Church, Ephes. 5.29. So all true Saints on Earth are espoused to Christ in Heaven. 2 Cor. 11.2. I have espoused you to one Husband, that is Christ. But though espoused, 'tis to an Husband absent from them. As for this Marriage of the Lamb then, what is it, but Christ's coming, and receiving to himself his espoused ones to be with him in the holy City, that they may have the refreshing of his presence? Let the Husband dwell with the Wife; this Christ will do. And when the Bridegroom shall come, than what was done before in a way of espousals, betwixt Christ and the Saints in a state of absence, shall be completed in a Personal meeting, and cohabitation in the New Jerusalem.  
3. How the Bride is made ready for the Marriage. Rev. 19.7. The Marriage of the Lamb is come, and his Wife hath made herself ready. Which in the general is to be adorned with Beauty and Glory like to Christ's. The King's Daughter must be all glorious within, and her clothing of wrought Gold, and she must be brought to the King in Raiment of Needlework. More particularly, this readiness consists in two things:  
First, Unspotted Hol●ness and Righteousness, Rev. 19.8. To her was granted, that she should be arrayed in fine Linen, white and clean, which is the Righteousness of Saints; this will be the Wedding Garment. At this Marriage, Christ shall present to himself a Glorious Church, without spot or wrinkle. And Christ will say, Thou art all fair my Love.  
Secondly, Bodies raised or changed, and fashioned like to Christ's glorious Body. The Lamb's Wife will consist at this time of Spirits of just Men made perfect, dwelling in glorious Bodies like to Christ's. For the adorning must be of Bodies as well as Spirits, to make them ready for this Marriage; and thus the readiness will be complete and full. The Bodies of Saints are Christ's, as well as their Spirits, 1 Cor. 6.20. And their Bodies are for the Lord, and the Lord is for their Bodies, v. 13. And therefore Christ will have his Wife made ready, for the Marriage with himself, in Body as well as Soul. Psa. 17.5. I shall behold thy Face in Righteousness, and when I awake, I shall be satisfied with thy likeness. Righteousness and Likeness, make this Readiness, and it must be Likeness in a glorified Body; for 'tis, when I awake. And when this shall be done, the Saints shall have Blessedness, and that even to satisfaction: Christ shall see his Bride, and be satisfied; and Saints shall see Christ, and be satisfied.  
4. When this Marriage shall be: This we see, Rev. 19.15. When Christ shall tread the Wine-press of the Fierceness and Wrath of Almighty God; and when the Beast shall be taken and destroyed, then will be the time of the Lamb's Marriage. For then 'tis proclaimed, The Marriage of the Lamb is come. And at this time will be the Marriage-Supper of the Lamb, v. 9 Blessed are they which are called to the Marriage-Supper of the Lamb. Which is called the Supper of the Great God, v. 17. To which the Fowls are called to eat the flesh of Kings, and Captains, and of Mighty Men. And why blessed? Because now the Righteous shall rejoice, in seeing the Vengeance executed on their Enemies; and this Joy will be their Supper. By this it's very evident, that when the Beast shall be taken, and the false Prophet, and the Remnant slain at that great Battle of Armageddon, than the Bridegroom will come, and then will be the Lamb's Marriage, and the Churches Glorious Estate will then begin. The Marriage will be at this time, because now will be the Marriage-Supper; and when the Marriage shall be, Christ must be personally present; unless we will conceive a Marriage without a Bridegroom. Compare Matth. 25.6.10. The Bridegroom came, and they that were ready went in with him. This all do understand of a Personal coming.  
Arg. 4. There will be a Resurrection of all the dead Saints, at the time of the Battle of Armageddon, when the Beast shall be taken; and if so, than a personal coming of Christ. 1 Cor. 15.23. They that are Christ's at his coming. Now that there shall be at that time a Resurrection of dead Saints, may be proved from Dan. 12.13. Go thou thy way till the end be; for thou shalt rest, and stand in the Lot at the end of the days. Where observe these particulars:  
1. Go, Let thy Soul go its way to Heaven, thy Body its way to the Grave.  
2. Stand, Which intimates a Resurrection, stand up from the dead.  
3. Stand in the Lot; Canaan was divided by Lot. To this there is allusion here: More persons than one are concerned in that about which the Lot is cast. So then at this time Daniel shall have a Lot in the New Jerusalem; and if he, than others of the dead Saints shall have their Lots there also.  
4. Stand in the Lot at the end of the days. Go till the end be. What end is this? It hath reference to v. 6. How long shall it be to the end of these wonders? v. 7. It shall be for a time, times, and a half; and when he shall have accomplished to scatter the power of the holy People, than all these things shall be finished. Whereby he understands the end of the Jews trouble, which will be at the Battle of Armageddon. Now at the end of these days of trouble, and immediately after this tribulation, as Christ shall appear, so Daniel shall stand up from the dead; even in the end of the days: What days? Doubtless the One thousand three hundred and thirty-five days, which were last mentioned. Blessed is he that cometh to them, because then the Saints trouble will end. And in the end of these days, Daniel, and the rest of the dead Saints, shall stand in their Lot, and inherit the Kingdom prepared for them, and promised to them. So here we find the First Resurrection, of which it's said, Blessed and holy is he that hath part in it.  
Arg. 5. Luke 19.11, etc. He spoke a Parable, because they thought the Kingdom of God should immediately appear. The scope of this Parable shows, that there was to be a Kingdom of God; and such a Kingdom which was not in Being at that time, neither was immediately to appear, but after a long time. Matth. 25.19. For Christ was first to go to Heaven to receive a Kingdom, and after that to return to the Earth to administer the same, v. 12. Now this is not meant of his Spiritual Kingdom alone; for that was then in being, and immediately to appear more eminently. Of this Christ said, Luke 17.21. The Kingdom of God is among you, which cometh not with observation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it doth not now come with Splendour and Majesty: for Christ came not then to be Ministered to, but to Minister. Somewhat more than must be understood, even that Kingdom which shall appear at Christ's return; which will be the Spiritual Kingdom, growing up to its due height and perfection: And also that outward and visible Kingdom, which Christ shall have over the whole Creation; so that all shall bow to him: and neither evil Spirits, nor wicked Men, shall have any thing to do in matter of Rule and and Government. This Kingdom will come with observation: For as the Lightning shineth from one part under Heaven to the other, so shall the Son of Man be in his day. Then Abraham, and Isaac, and Jacob, and all the Prophets shall be seen in the Kingdom of God; and they shall come from the East, and the West, and North, and South, and shall sit down with them in that Kingdom, Matth. 13.28, 29. which hints a Kingdom on Earth; for the East, West, North, and South-parts of the Earth, are not so called in relation to Heaven, but with reference to some place on Earth. For the farther clearing of this, we may observe, That there are in the Government two eminent prefigurations of this Kingdom.  
The first is, Christ's riding in triumph into Jerusalem, Matth. 21.8. The Multitude spread their Garments, and cut down Branches from the Trees, and cried Hosanna to the Son of David, blessed be he that cometh in the Name of the Lord. Mark 11.10. Blessed be the Kingdom of our Father David, that comes in the Name of the Lord: It came then in a small degree of it. And when Christ shall come in his Kingdom at last, than the Jews shall see him, and say as the Multitudes did then, Blessed is he that cometh in the Name of the Lord, Matth. 23.39. And that which Christ did then, seems to foretell two things which he shall do at his coming:  
1. He shall purge his Temple: When he road into Jerusalem, he went to the Temple of God, and cast out those that bought and sold in it. Christ will throughly purge his Temple when he comes, and make it the House of Prayer. The Church shall be a Mountain of Holiness, and that new World the Habitation of Justice.  
2. Christ will heal Infirmities, v. 14. The Blind and the Lame came to him in the Temple, and he healed them. At his first coming, he healed all manner of bodily Infirmities. At his next, he will heal, not only bodily, but spiritual Infirmities, more eminently than at his first coming.  
The second prefiguration of Christ's coming was his transfiguration; of which we read, Mat. 17.2. Christ said, Chap. 16.28. There be some standing here which shall not taste of death, till they see the Son of Man coming in his Kingdom. And we may observe to whom Christ spoke this. It was to his Disciples, v. 24. Jesus said to his Disciples, and so continues his Speech to them, till he spoke these words. Now although Mark saith, that he called the People to him with his Disciples, yet he directs his Speech to the Disciples especially; and therefore we may conceive, that when he said, there be some standing here, etc. he means some of his Disciples, and not all of them; and than it follows, After six days Jesus taketh with him Peter, and James, and John. So they were the same here meant. And his transfiguration before them was a type of his coming in his Kingdom. This sense hath a great confirmation from 2 Pet. 1.16, 17. We have not followed cunningly devised Fables, when we made known unto you the power, and coming of Christ, but were Eye-witnesses of his Majesty. As if he had said, the power, and coming of Christ was that which was shown us: for when we saw him on the Holy mount, with his Face shining, and his Raiment glistering, we saw his power, and coming; and the glory in which he shall appear. This is meant of his second coming, of which we read, Chap. 3. where he speaks of the Scoffers that should ask, where is the promise of his coming? Many look upon this glorious truth, of Christ's coming to reign upon Earth, as a cunningly devised Fable; but saith Peter, it is not so; for that which we have seen with our Eyes, declare we unto you. How, and when did they, see it? When they were with him in the Holy Mount, and saw him transfigured before them. Then they saw it in a Praeludium of it. So when Peter spoke of the power and coming of Christ, and of the new Heavens, and new Earth, 'twas that which he was an Eye-witness of at his transfiguration. Hence three things may be concluded.  
1. When Christ shall come, he shall come in his Kingdom.  
2. The raised, and changed Saints shall then appear with him in glory; of which the appearing of Moses, and Elias was a type.  
3. When Christ shall come in glory, and the raised, and changed Saints shall appear with him in glory, then there shall be other Saints in an inferior state, who may sometimes see Christ, and the glorified Saints, and have some converse with them. Thus was it when Peter, and James, and John saw, as Christ, so Moses, and Elias: and why may it not be thus after the coming of Christ? We may the better conceive it, seeing those Saints, which shall be in an inferior state to the glorified ones, will be much better capacitated for converse with them, than Peter, and James, and John were at that time.  
Arg. 6. The last argument shall be taken from Rev. 20. where Satan's binding, Christ's reign, and the resurrection of the dead Saints to reign with Christ, and all for one thousand years, are plainly declared. Take the particulars in their order.  
1. The binding of Satan for one thousand years: Concerning which observe, First, the description of him that shall be bound, who is set forth under several names. He is called the Dragon, to set forth his cruelty, being full of rage and wrath: and the old Serpent, to note his subtlety, and cunning craftiness to deceive: then the Devil, a caluminator, the accuser of the Brethren: and lastly, Satan, the adversary, the great Enemy of God and godliness, of Christ and Christianity; the hater of all men, but especially of the household of faith. 1 Pet. 5.8. Your adversary the Devil. Now from this variety of Names we may conclude, that this binding will not be partial, and in some respects only, as they say, who hold that he was bound at Christ's Passion, or at Constantine's time; but total, and absolute, from deceiving or doing mischief, in any kind whatsoever. He shall be bound as a Dragon, and not be able to devour, persecute, cast into Prison, or to cast a flood out of his mouth to swallow up the Saints. He shall be bound as a Serpent, and not tempt or beguile. As a Devil, he shall not accuse the Brethren; and as Satan, for though he shall continue an adversary, yet he shall not be an adversary, going up and down as a roaring Lion, seeking whom he may devour. In a word, he shall be bound up as God of this world, and Prince of the power of the Air, and as a spirit working in the Children of disobedience. This total binding will appear, by considering, Secondly, the manner of his binding, and the restraint which will be put upon him. He shall be bound, and cast into the bottomless pit, and a Seal set upon him: his Prison will be made sure, he shall not break Prison, shall at last be a close Prisoner himself. And for what end must he be thus shut up? That he should deceive the Nations no more, till the thousand years be finished: In this time he shall not be suffered so much as to enter into an Herd of Swine. Now these things being well considered, we may conclude that these thousand years are not passed already; they did not begin at Constantine's time. For when did Satan deceive the Nations more, than within that thousand years, by bringing forth Mahomet, the false Prophet in the East, and by the revelation of the Man of Sin in the West. Surely, these so many expressions signify little, or nothing, if the thousand years be passed already. Thirdly,  
Take notice of the time how long he shall be bound, one thousand years. The time of the Beast's reign, and of the Witnesses prophesying in Sackcloth, is given out by Days, and 'tis concluded that a Day, is put for a Year, according to Ezek. 4.6. I have given thee a Day for a Year: but the time of Satan's being bound, and of the Saints reign, is set forth by years. And we may conceive this reason, why the time of Saints sufferings is given forth in a mystery. God had in this, respect to his Servants weakness. If it had been given forth plainly, it might have been some matter of discouragement to the Saints, to think that the Beast should reign so long in the World. The time of Satan's being bound, and the Saints reign, is plainly declared to be for a thousand years, that the People of God might have the more joy in the expectation of it. God would not that his People's Sorrow should be a full Sorrow, but would have their Joy to be a full Joy.  
Fourthly, observe what follows the thousand years of Satan's being bound v. 3. He must be loosed a little season. v. 8. He shall deceive the Nations, Gog and Magog, who being gathered shall be destroyed by Fire from Heaven: and all must be done in a little season. Now if the thousand years be past, when was the Prophecy of Gog, and Magog, fulfilled? Besides, when Gog, and Magog shall be destroyed, than next the last Judgement of the wicked follows, Rev. 20.12. Thus much of Satan's being bound.  
2. Christ's Kingdom is here foretold; they reigned with Christ. So Christ reigns: he will at this time take to himself his great power, and reign; and at the sounding of the seventh Trumpet, the Kingdoms of the world shall become his Kingdoms, and his reign will be personal; and thence the Name of the City shall be, The Lord is there.  
3. The dead Saints shall be raised to reign with Christ, v. 3. They lived and reigned with Christ. That is, by a resurrection, as after follows; and this is called the first Resurrection. Now the great question is, what Resurrection is here meant? For the clearing of which, consider, that 'tis not a spiritual Resurrection which is here meant; For,  
First, this is a Resurrection of Saints, who before had passed through a Spiritual Resurrection. For who are they that shall live, and reign, or be raised and reign? Those that were beheaded for the Testimony of Jesus, and word of God, and would not worship the Beast, etc. These live and reign, and of these is the first Resurrection. Now are not these to be judged Saints: have not they part in a Spiritual Resurrection, before they thus stand it out against the Beast, and before they have part in the first Resurrection? Shall we so much offend against the generation of these just ones, as to account them to be a company of persons dead in Sins, when they bear such a Testimony for Christ, against Antichrist, and seal it with their Blood? it's therefore most evident that this first Resurrection is of dead Saints, and not of Sinners dead in Sins: And in this sense we may take those words, Blessed and holy is he that hath part in the first Resurrection. 'Tis a Resurrection of holy ones.  
2. Those that were dead before they had part in the first Resurrection, and the rest of the dead who have no part in it, after mentioned, are to be conceived to be under the same kind of Death. So that if those that have part in the first Resurrection were such who were spiritually dead, than the rest of the dead must be such. And if those that live again, live by a bodily resurrection, than those that do not live again are such who remain under the power of a bodily death. And if such as live again, shall be such as shal● be raised from a civil death, as the witnesses will be, than those that do not live again, will be such who shall remain under a civil death: so that the first, and second resurrection, must be of the same kind. Hence than it will follow  
First, If those that live and reign, be such as live spiritual, than those that do not live again, must be such who remain spiritually dead; and s●, than it follows, that in the time of the thousand years there will be no Conversion. For the rest of the dead lived not again till, etc.  
Secondly, If the living again be meant only of a Civil Resurrection of Saints, from a persecuted condition, into a quiet and ruling state: Then the rest of the dead that live not again, must be other Saints in a low, and afflicted state. So some Saints shall live, and reign for a thousand years, and others shall be afflicted, and persecuted all that time, which is directly contrary to Scripture; for the greatness of the Kingdom under the whole Heaven shall be given to the Saints. What remains then, but that we conclude, this first Resurrection to be of dead Saints, from a bodily death, at the beginning of the thousand years; and the living again of the rest of the dead, to be meant of the resurrection of the Wicked, after the finishing of them.  
4. All the dead Saints shall be partakers of this first resurrection, and not only the Martyrs who suffered a bodily death: For Abraham, Isaac, and Jacob, who died a natural death, and did not suffer Martyrdom, shall be raised, and be in that Kingdom of God, Matth. 8.11. Luke 13.28. Again, Rev. 11.18. The time of the dead is come, that they should be judged, and that thou shouldest give reward to thy Servants, the Prophets, and to all that fear thy Name. So this First Resurrection must be of all Saints, even as many as fear the Name of God. And this shall be when the Seventh Angel sounds his Trumpet, and the Kingdoms of the World shall become the Kingdoms of Christ. Therefore when 'tis said, the beheaded Saints shall live and reign; all are hereby meant, that have been liable to persecution and trouble: for all the Saints from the beginning have suffered, one way or other. None have been free from Satan's temptations, and few from Persecution, in one kind or other. Those that have not been persecuted as Abel, to death, haply have been persecuted as Isaac was by Ishmael. Satan hath been bruising the Heel of the Church from the beginning, and will do it till his Head be bruised, which will be at the beginning of the thousand years; and so bruised, that he shall not recover any thing of Dominion, till the end of them; and then he shall deceive the Nations, but not hurt the Saints. 'Twill be but a vain Attempt against them. He shall not touch them, and there shall not so much as an hair of their head perish. Thus far concerning the Arguments for the Personal Reign.  
In the next place, some Objections against it shall be answered.  
Object. 1. John 18.36. My Kingdom is not of this World.  
A. The meaning can't be, that Christ shall not have the Government of the World; for he is King over all the Earth de jure, and shall be de facto. He hath Right to rule, and shall at last rule according to his Right. That we may the better understand this place, let some other Scriptures in the first place be compared with it; and then let this Scripture itself be considered. For other Scriptures, see Psa. 96.11, 12, 13. Let the Heavens rejoice, and the Earth be glad; let the Field be joyful, and all that is therein: then shall the Trees of the Wood rejoice before the Lord, for he cometh, he cometh to judge the World in righteousness, and the People with truth. Whence is it that the Creatures shall thus rejoice with the Saints? Because they shall be delivered from the bondage of corruption, into the Glorious Liberty of the Sons of God; and Satan and Antichrist shall not have dominion over them, but all will be in subjection to Christ. See also Psal. 97. The Contents of which in the Syr. Version, are these; David foretells the coming of Christ, and his last appearance: and the Sept. gives it this Title, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Psalm of David; Quando terra ejus restituta est, vel quando stabilita est; When his Earth was restored, or established. It is a Psalm fitted for the time of Christ's coming to reign, and of the restitution of all things, v. 2, 3. Righteousness and Judgement are the habitation of his Throne; a fire goeth before him, and burneth up his Enemies round about him: Which may well be judged to have reference to the Battle of Armageddon, and the Conflagration which Peter foretells. This Title is the more to be taken notice of, because it agrees with what is said of Christ, Isa. 44.8. He is given for a Covenant to establish the Earth; or to raise it up. Christ's Throne shall be established in the Earth, and then the Earth shall be established in a peaceable and prosperous estate. Before it reels like a Drunkard, Isa. 24.22. and Nimrods' will fill it with violence: But Christ reigning, he shall establish it upon a Foundation of Righteousness, the effect of which shall be Peace. Rev. 11.15. The Kingdoms of this World are become the Kingdoms of Christ: Though Christ saith, My Kingdom is not of this world; yet the Kingdoms of the World must at last be his. If it were of this world, and now to be set up, then would my Servants fight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but now my kingdom is not from hence. At this time it is not to be set up over the World, neither is it now to be from hence; I shall not, my Servants will not contend for it; But the time will come, when I will in my Majesty ride prosperously, because of truth, meekness, and righteousness.  
Next, let this place itself be considered; and first, What was the occasion of these words; Pilate asks Christ, Art thou the King of the Jews? this Christ doth not deny, but asks another Question, Speakest thou this of thyself? And then Christ replies, My Kingdom is not of this world: As if he had said, I am indeed the King of the Jews, but they now reject me, and will not that I should reign over them; they will have no King but Caesar, therefore let them suffer from Caesar, and let their City be destroyed and left desolate, till the times of the Gentiles shall be fulfilled, and then the Kingdom shall be restored to Israel. Secondly, what follows? There was a Providence ordering that Inscription, Jesus of Nazareth, the King of the Jews. A time must be when Christ shall be the King of the Jews. Hos. 2.5. The Children of Israel shall seek the Lord, and David their King. Pilate asks him again, Art thou a King? He answers, Thou sayest that I am a King. Thou savest that which indeed I am: which he witnesseth in the next words; For this cause was I born, and came into the world, that I might bear witness to the truth. And if Christ was for this end born, than the Saints are new born, and Ministers called to bear witness to this truth. And 'tis observable, that after all this, Pilate justifies Christ thus far, I find no fault in him. Surely as the High Priest spoke not of himself, but being High Priest prophesied, That it was expedient that one should die for that Nation; so Pilate prophesied, in the Inscription which was set over him, that Christ should be the King of that Nation; and as once Balaam and Saul were among the Prophets, so was Pilate also when he wrote that Inscription, and would not yield to an alteration of it. Christ's great Enemies bear witness to his Priestly and his Kingly Office. Thus much for answer to this Objection, and for the clearing of this place, which now appears to be, not against, but for this truth of Christ's Kingdom.  
Object. 2. All that will live godly in Christ Jesus, must suffer persecution.  
A. Other Scriptures, and those not a few, do plainly declare a state of freedom from persecution at last: They shall sit under their Vines and Figtrees, and have none to make them afraid. Their Enemies shall come bending to them, and bow themselves down at the soles of their feet. How shall these Scriptures be reconciled with the former? Acts 14.22. We must through many tribulations enter into the Kingdom of God. As Saints now must look to go to Heaven through tribulations, so the Church must for a long time endure tribulation: but at last it shall get through it into the Kingdom of God, which shall be upon Earth, in which Christ shall reign, and the Saints with him: then time shall be no more; that is, troublous times, persecuting, suffering-times shall be no more, but then shall be the day of the Son of man. So distingue tempora, & concordabunt Scripturae; state the times aright, and Scriptures will agree. In the day of the Man of Sin, Saints suffer; in the days of the Son of Man, they shall have rest.  
Obj. 3. Satan being loosed out of his Prison shall deceive the Nations, and gather them to Battle, and compass the Camp of the Saints, and the beloved City: Now can it be thought that they shall dare to do this, if they shall know Christ and the glorified Saints to be there; and shall they be exposed to Battle and oppositions.  
A. 1. Sin, especially malicious wickedness, is daring and desperate. What will it not attempt, when there is the sweetness of Revenge tempting to it? And malice loves to show itself, though it can't do the utmost it would. Rev. 16.9. Those that are scorched with great heat, blaspheme the Name of God, who had power over those Plagues. When they can't free themselves of those Plagues, and have no power over those Plagues, they blaspheme him that hath: they do what they can, when they can't do the utmost they would, for Revenge. No doubt but at this time the Devil will find much of malice and envy, at the power and prosperity of the Saints, which will give him the more advantage to deceive the Nations. The power of malice, and of a desire of Revenge is so great, that it makes Men run the hazard of losing their own lives, to be avenged on those they hate. And this no doubt will be raised to such an height in wicked men at that time, that it will make them run headlong into a desperate design; and as oppression makes wise Men mad, so malice and envy, will then make wicked Men mad.  
2. Somewhat like to this hath been done: There were many glorious appearances of God in Egypt, and at the Red Sea; great Wonders were wrought, yet after this Pharaoh pursues the Israelites, and overtakes them. God makes a way in the Sea, and a path in the mighty Waters, and Pharaoh was so hardened as to follow after them in the Sea, where the whole Host of Egypt was drowned. And after all the Amalekites must needs know what God had done for the Israelites, yet they would fight against Israel. And Baalam knew the presence of the Lord with the Israelites, and could say, The Lord his God is with him, and the shout of a King is among them, even the same King who shall have his Throne in the New Jerusalem: Yet notwithstanding this, he did what he could to curse Israel, and gave pernicious Counsel against them to the Midianites. This he did, though he knew that Isratl should drink of the Blood of the Slain, as they did his. These things being considered, why should it be looked on as a thing incredible, that the Nations should gather against the beloved City, though Christ shall be in it, and it shall be known by this Name, The Lord is there?  
3. The evil Angels rebelled in Heaven, and began a War there: This they did when they were in the presence of God; and if they did this in Heaven, no wonder that they should be so ready to do it on Earth: though they know the effect will be their being cast into the Lake of Fire. And if evil Angels shall act thus desperately against a known Christ, to their own known torment, than we may conceive it also of Gog and Magog; seeing they will have the like Devilish Malice, and the old Serpent deceiving them.  
4. This will be but a gathering against the Camp of the Saints, and the beloved City; like the Sodomites compassing Lot's House round, where the Lord was, who smote them with blindness, and after destroyed them with Fire and Brimstone: So here will be a gathering to Battle, but no Battle, for Fire from Heaven will destroy them. So that all this will not be to the least hurt of Saints: They gather against, but get no Victory over them: They compass the Saints, but do not conquer them. Pharaoh pursued, but did not touch one Israelite: Not one Israelite was hurt, and no one of Pharaoh's Host escaped.  
Thus will it be with Gog and Magog; not one of them shall escape burning, and not one Saint shall perish, or not so much as one hair of any of their Heads. So this gathering will not be to the hurt, nay not affrightment of the Saints, for terror shall not come nigh them. But as when the Heathen rage, and Rulers take Counsel against the Lord, he that sits in Heaven laughs, and hath them in derision. So the Saints in the beloved City, and in the Camp of the Saints, shall but laugh at Gog and Magog, and the vast Multitudes with them, and have them in derision.  
Object. 4. The last Enemy that shall be destroyed is Death, 1 Cor. 15.26. This is destroyed to Saints by their Resurrection; and therefore it may seem to follow hence, that there will not be a First Resurrection of dead Saints, at the beginning of the thousand years; because long after this the Saints will have Enemies, as Gog and Magog, when the thousand years shall be finished. If Death be the last Enemy which shall be destroyed, than the Resurrection of dead Saints will not be till after the destruction of Gog and Magog.  
A. The words may be thus rendered: Death which is the last Enemy shall be destroyed. But it doth not hence follow, that Death shall be destroyed last of all: for some will be destroyed after Death.  
For the Wicked, who have been Enemies to the Saints, shall be last of all sent away into everlasting punishment.  
Q. But how is Death the last Enemy, if after Saints shall be raised, Gog and Magog shall gather against them?  
A. Death is the last prevailing Enemy over a Saint. When this shall be destroyed, no Enemy after this shall prevail against the Saints, or do them any hurt.  
Obj. 5. As the High Priest did enter once every year into the holy place, Heb. 9.7. so Christ being an High Priest of good things to come, did by his own Blood enter into the holy place, which is Heaven, verse 24. Christ is entered into Heaven itself, to appear in the presence of God for us. Hence it may be argued, that if Christ shall be a Mediator, and make intercession during the thousand years, than he must continue in Heaven, which is the holy place.  
A. 1. It must be acknowledged, that Christ shall continue his Mediation in the thousand years: For in that time many will be called, much Grace will be given out; Saints will pray, and Christ will add Incense to their Prayers, and offer them on the Golden Altar.  
2. The Holy of Holies, into which Christ is entered, is in the Heavenly Jerusalem. As the holy place, which was the Figure of the true, was in old typical Jerusalem, so the true is in Jerusalem above, where Christ is.  
3. When the New Jerusalem shall come down out of Heaven, than the Holy of Holies will come down also, and Christ in it. Here observe, First, the New Jerusalem is described, as having a Figure like the Holy of Holies: The length, and breadth, and height of the holy place were equal, 1 Kings 6.20. And the same is said of the New Jerusalem, Rev. 21.16. Secondly, Ezekiel's Temple, which is to set forth a Church on Earth, when the Jews shall be called, will have an Holy of Holies, Chap. 41.14. He measured the length twenty Cubits, and the breadth twenty Cubits before the Temple; and he said unto me, this is the most holy place. Not that which was the Figure, but the true. And this affords a strong Argument, to prove that this Name, The Lord is there, intimates a personal presence. For Christ must be personally present in the most holy place, to make intercession, which will be at last upon Earth. Thirdly, The Throne of God and of the Lamb, will be in this City, Rev. 22.3. And Christ on this his Throne, sitting at the right hand of God, and making intercession. Under the Law there was a twofold Throne.  
1. A Throne above upon the Ark, called the Mercy Seat, Exod. 25.17. There the Lord promised to meet and commune with the High Priest. This was a Figure of the true, which is called the Throne of Grace, Heb. 4.16. This Throne will be in the New Jerusalem, and Christ a Priest upon it, Zachar. 6.13. praying for, and dispensing Grace from it to the Saints.  
2. A Throne of Judgement. Solomon made a great Throne of Ivory, there was not the like in any Kingdom, 1 Kin. 10.18. And this was a part of Jerusalem's Glory of old, Psa. 122.5. There are set Thrones of Judgement, the Thrones of the House of David; and upon David's Throne must Christ sit. Now when 'tis said, the Throne of God, and and of the Lamb, shall be in it, this also is meant. And here let this one thing be observed: As Christ shall give to the Saints to sit with him upon his Throne, so this is not meant of the Throne of Grace, where Christ is High Priest. True, they may go boldly to it, to obtain Mercy, because Christ is there making intercession. But Saints shall not sit there as joint Mediators with Christ; though they are said to be Priests, yet not Priests upon a Throne. But the Saints shall sit with Christ upon his Throne of Judgement to whom they shall be Servants, in executing Justice and Judgement in the Earth. Psal. 149.9. To execute upon them the Judgement written. Christ shall write the Judgement, and they shall execute the Judgement written by him. This honour have all his Saints.  
Having thus laid down some Arguments to prove the personal presence of Christ in the beloved City, and some Objections against it being answered, that this great truth may be the better evidenced, let the last words of David be a little considered. These we find in 2 Sam. 23. and Psal. 72. In the former place, v. 1. 'tis said, These be the last words of David; and the Preface to what he had to utter, shows that they were things of very great weight, and very glorious truths. David the Son of Jesse said, and the Man who was raised up on high, the anointed of the God of Jacob, the sweet Psalmist of Israel said, The spirit of the Lord spoke by me, and his Word was in my Tongue, the God of Israel said, the Rock of Israel spoke to me. He that ruleth over Men must be just, ruling in the fear of the Lord. As these words were a direction to Solomon, so chiefly a Prophecy concerning Christ, which may be thus rendered. Be thou ruler over Men, just, ruling in the fear of the Lord. David's Sons succeeding him in Government, were not all such. But Christ, who was made of the Seed of David, and is to sit upon his Throne, shall be such a Ruler. He shall be as the light of the Morning, when the Sun ariseth, even a Morning without Clouds, as the tender Grass springing out of the Earth by clear shining after Rain, v. 4. Christ the Sun of Righteousness, shall arise, he shall shine forth as the light of the Morning, after the long Night of Antichristian darkness; and then there shall be a Morning without Clouds. Christ shall come in Clouds, but being come, the Clouds shall pass away, and the tender Grass shall spring out of the Earth; they of the City shall multiply, and flourish like the Grass of the Field. David did not expect it should be thus in the Generations then immediately following. True, in the beginning of Solomon's Reign there was a short Morning without Clouds; but in his latter days he declined, and after him things grew much worse. Hence he saith, Although my House be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure. As if he had said, I see, by a Spirit of prophecy, that my successors will not be all just, yet the Covenant made with me stands sure, and shall be made good in him who is my Lord, and shall be my Son. And here is all my Salvation, and all my desire. I see his day, and long for the great Salvation of it, and all my desire is, that he may have a name above every name, and be exalted, and extolled, and be very high. I see the defections and desolations of my House, but look beyond these, and do well know, that a Rod shall come forth of the Stem of Jesse, and a branch shall grow out of his Roots, and the Spirit of the Lord shall rest upon him, and he with Righteousness shall judge the poor, and reprove with equity, for the meek of the Earth.  
In the latter place, which is Psal. 72. there is a Prayer added to this Prophecy, and the conclusion of these last prophetic words of David. The contents given of it are these: David, praying for Solomon, showeth the goodness and glory of his, in type, and in truth, of Christ's Kingdom. Several passages in it show, that it must be meant of Christ chiefly; as v. 5. They shall fear thee as long as Sun and Moon endure, throughout all Generations: v. 7. In his days shall the Righteous flourish, and abundance of peace, so long as the Moon endureth: v. 17. His Name shall be for ever, and men shall be blessed in him. This was the promise made to Abraham, In thy Seed shall all Nations be blessed; that Seed was Christ. Gal. 3.16. Glorious things are spoken of Christ's Kingdom in this Psalm. He shall judge the people with Righteousness. The Mountains, that is, Rulers, shall bring peace to the people. They shall not be the Mountains of Prey, but the Mountains of Peace. His Kingdom shall be universal, even to the ends of the Earth. An absolute Victory will be gotten over his Enemies, they shall lick the Dust; and the greatest shall be made to bow to him. The Kings of Tarshish, and of the Isles shall bring Presents, the Kings of Sheba and Sebah shall offer Gifts; yea all Kings shall fall down before him, all Nations shall serve him. And then will be the Churches full Redemption: v. 14. He shall redeem their Soul from deceit and violence. Now the foresight of this glorious Kingdom, and of the happy Estate of the Church in it, makes David to break forth into Praises; v. 18. Blessed be the Lord God, the God of Israel, who only doth wondrous things; and blessed be his Glorious Name for ever, and ever, and let the whole Earth be filled with his Glory, Amen, and Amen. And then he concludes this, and all other his Psalms, with these words; v. 20 The prayers of David, the Son of Jesse, are ended. Whence may be gathered, that this Psalm contains the remainder of the last words of David, and that this Psalm was the last of David's Psalms, though it be not set last in the Book of Psalms. For the clearing whereof, two things may be considered:  
1. The Psalms are not all placed according to the time of their composure, or the occasion of them: for Psalm the Third, is a Psalm of David when he fled from Absalon. Now many made before this, are set after it; as Psa. 34. A Psalm of David, when he changed his behaviour before Abimelech. And Psa. 51. A Psalm of David, when Nathan the Prophet came to him, after he had gone in to Bathsheba. So also Psa. 57, and 63. So then, this may be the last, though not set last.  
2. The Psalm itself gives us ground to conclude that it was the last, and made by David a little before his death: For thus he begins it, Give the King thy Judgements, O God: Which shows, that Solomon was now made king, for so he is here called. And this Psalm was made when both Father and Son were Kings. Give the King thy Judgements: There David is called King; and thy Righteousness to the King's Son: There Solomon is called King. And that Solomon was King, David's own words do declare, 1 Kin. 1.48. Blessed be the Lord God of Israel, which hath given me one to sit upon my Throne, mine Eyes also seeing it. By this 'tis evident, that the plain literal sense may stand; that this was the last of the Psalms of the sweet Psalmist of Israel, who never sung more sweetly than now. And to this, these three things may be added:  
1. The matter of this Psalm contains that which was the sum and scope of David's Prayers, even that Christ might reign gloriously, and that in his days the Righteous might flourish. This is all my desire, and in this my Prayers will reach their end.  
2. David being carried in spirit to the Day of Christ's glorious reign, and being set in the View of his blessed Kingdom, and seeing him breaking Oppressors in pieces, and perfecting that which concerns the Saints; and at last delivering up the Kingdom to God the Father, breaks out into this joyful Acclamation, The Prayers of David the Son of Jesse are ended. They are fulfilled, and fully accomplished, they are all consummated. So much is in the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers of David, and of all the Saints, will at last have a full accomplishment; and Faith may, even as God doth, call the things that are not, as though they were. So by a voice of Faith he might well say, The Prayers of David the Son of Jesse are fulfilled.  
3. When Christ shall take to himself his great Power, and Reign, and shall have put down all that is to be put down, and shall present all the Saints faultless before the presence of his Glory, with exceeding Joy, than Prayers will be ended. As the Prayers of Saints, so Christ's also, who is David the Son of Jesse. Hos. 3.5. They shall serve the Lord, and David their King: There Christ is called David; And Isa 11. A Rod shall come forth of the Stem of Jesse: there he is the Son of Jesse: So the Prayers of this David the Son of Jesse will be ended. All that ever he prayed for will be accomplished; yea, all that he hath to pray for, will be granted: For then all the good things contained in God's Decrees shall be brought forth: and whatever Christ hath purchased for, shall be enjoyed by the Saints: All Promises will be fulfilled to them, and all the desires of their hearts given them. And then, as Faith will be swallowed up in Vision, and Hope in Fruition, so Prayers will end in everlasting Praises.  
That the great things contained in this Prophecy, in which we have been thus running to and fro, may be the better understood, and improved, somewhat shall be added upon these following particulars: 

1. The Calling of the Jews.  
2. The Restitution of all things.  
3. The Description of the two Beasts, Revelat. 13.  
4. The Day of Judgement, and the World's perishing by Fire.  
5. Some Signs of the times when the Fall of Babylon is at hand.  
6. Some Advantages which the knowledge of these Truths will afford.  
7. The Conclusion of all, in some Counsels and Directions.    
1. The Calling of the Jews.  
We may conceive that there will be a twofold Calling of the Jews: A First Calling will be at the ending of the One thousand two hundred and ninety days, Dan. 12.11. At that time the Jews Deliverance will begin, and there will be then a calling and a gathering of them: But at this time many will be called, but not so many chosen. This calling will be inward, and effectual to some; but to many but outward, and in profession only; For after this their calling, they will have many Enemies, causing great trouble to them: Dan. 11.31. there is mention of an Enemy; and 'tis said, Arms shall stand on his part, and they shall pollute the Sanctuary of strength: And, v. 45. He shall plant the Tabernacle of his Palace in the glorious holy Mountain. Zach. 14.2. I will gather all Nations against Jerusalem, and the City shall be taken. Now as this will be a time of great trial, so many of the Jews shall fall away. Dan. 11.30. This Enemy shall have indignation against the holy Covenant, and have intelligence with them that forsake it; v. 33. some he shall corrupt by flatteries; and some of them of understanding shall fall: some such as Peter, and others such as Judas.  
The second Calling will be at the end of one thousand three hundred and thirty five days; which is forty and five years more than the former number: 'tis said, blessed is he that cometh to these days. At this time all Israel will be saved, as from their persecuting Enemies, so from sin: and all will be called, and chosen, and faithful. Rev. 19 Thy People shall be all righteous, Isa. 60.21. All shall be effectually called, and their Children shall be as aforetime, Jer. 30.20. these shall be of the Church, and like John Baptist, shall be sanctified from the Womb. No Noah shall have a cursed Cham, no Isaac a profane Esau, for this would be a grief of heart, contrary to that promise, there shall be no sorrow. God shall put the Law in the mind, and write it in the heart, and they shall no more teach every man his Neighbour, saying, know the Lord; for all shall know him, from the least even to the greatest of them. They may need to be instructed farther in the knowledge of the Messias, but no need to be taught which is the Messias; no need to be taught as Andrew did Peter, Joh. 1.41. We have found the Messias; as the Woman of Samaria did the Samaritans, Come see the man which told me all things that ever I did, is not this the Christ? But they may then teach as Aquila and Priscilla did Apollo, who instructed him in the way of God more perfectly. This second Calling appears, Zach. 13.9. Two parts shall be cut off, and die, and I will bring the third part through the fire, and will refine and try them: I will say, it is my People; they shall say, the Lord is my God. And we may conceive, that this second Calling will be by means of the personal appearing of Christ. Zach. 12.10. They shall look upon me whom they have pierced, and mourn. Rev. 1.7. Every eye shall see him; they also which pierced him: Not only Judah which pierced Christ, but also the ten Tribes, Thus as Paul was converted by seeing Christ, so shall the Jews, And after this, Joseph and Judah shall become one, and one King shall be to them all: And then every Tribe shall be in its portion in the Land, and the Patriarches, Prophets, Apostles, and all Saints coming with Christ, shall stand in their Lot in the City.  
2. The Restitution of all things.  
We read of a twofold Restitution of all things. The first by Elias, the second by Christ.  
1. By Elias, Mat. 17.12. Elias shall first come, and restore all things; but I say, Elias is come already. The occasion of what was spoken of Elias, was Christ's transfiguration, which did prefigure his coming in glory: And the Disciples from hence seem to conclude, that Christ should then reign in glory. But this lay in the way, the Scribes say that Elias must first come. To which Christ gives an answer; in which two things are to be considered:  
First, Elias shall come and restore all things. Here's a plain assertion, Elias shall come: Which was spoken after John Baptist was come, and gone: And then this was a truth, Elias shall come.  
Secondly, Christ answers, Elias is come already. So both are true, Elias is come and Elias shall come. As there is then a twofold coming of Christ, so a twofold coming of Elias; for an Elias is a forerunner of Christ at both his come. The first coming of Elias was foretold, Isa. 40.3. The voice of one crying in the Wilderness. Mat. 3.1.3. this was fulfilled in John Baptist: This is he that was spoken of by Isaias the Prophet, And Mat. 17.12. Christ said that John was the Elias which was to precede his first coming. The second coming of Elias is foretold. Mal. 3.1. Behold I send my Messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his Temple, etc. Mal. 4.1. The day cometh that shall burn as an Oven: v. 5. Behold I send you Elijah the Prophet. Though these Prophecies had some degree of accomplishment in John Baptist, yet certainly the full accomplishment is yet to come. For an Elias shall be 〈◊〉 before the coming of the great and dreadful day of the Lord. Now this dreadful day must certainly be chiefly meant of the day of his second coming. For, first, all here foretold cannot be said to be fulfilled at his first coming: For did this day burn as an Oven, so that all the proud, and such as did wickedly, were burnt up, and had not root or branch left them? This threat had not its accomplishment at the destruction of Jerusalem, for this happened several years after the first coming of Christ; 'tis promised, that at that time those that fear the name of God, should go forth, that is out of their bondage and afflicted state, and should tread down the wicked; so as that they shall be as ashes under the soles of their feet. But no such thing was done then, the Saints did not tread down the wicked. Jerusalem was trodden down by the Romans. This Prediction doth well agree with other Prophecies, of the great destruction of Christ's and the Church's Enemies; and very much with Peter's Prophecy of the world's perishing by fire. The time of Christ's first coming is called, The acceptable year of the Lord, and of proclaiming liberty to sinners, to get forth from their spiritual Captivity. So 'tis expounded by Christ, This day is this Scripture fulfilled in your ears, Luk. 4.21. Now how can that so sweet a day spoken of by Esaias, be the dreadful day spoken of by Malachi? In this dreadful day the Sons of Levi shall be purified, and the Offerings of Judah and Jerusalem shall be pleasant as in the days of old. This was not fulfilled at Christ's first coming; for then the Sons of Levi were the great Enemies of Christ, and had the chief hand in crucifying him: And then Judah and Jerusalem killed the Prince of Life; so far were their Offerings from being pleasant, as in the days of old. By this it appears, that an Elias is yet to come, who shall restore all things, and that to the Church in general, and to the Jews in particular.  
First, To the Church in general: The Apostles first preached the Gospel, and were Witnesses to Christ; they laid the Foundation, which is Crist, and built upon that Foundation, Gold, Silver, and precious Stones: Their Doctrine was pure, and the Truths they preached very precious: They laid no Commands upon the Disciples, but what they received from the Lord: They planted and watered, and God gave an Increase. Doctrine was found, and saving; Discipline was good; Ordinances were rightly administered; and they were the true Worshippers, who worshipped the Father in Spirit and in Truth. They had the guidance of an infallible Spirit in what they did, as Apostles and Ministers of Christ: But false Teachers quickly arose; the Evil One sowed Tares; the Mystery of Iniquity began to work; and there were those who did build, Wood, Hay, and Stubble: Damnable Heresies were brought in; and at last the Man of Sin was revealed, with whom came in Idolatry, Superstition, and all kind of Abominations. But in the time of this departure from the Faith, Christ hath his faithful Witnesses, bearing a testimony to the truth as it is in Jesus. They prophesy when the Beast reigns, but in Sackcloth; and at last the Beast slays them: But after three days and half, the Spirit of Life enters into them, and they stand upon their Feet, and as they were sown in weakness, so shall they be raised in power, and be the Angel flying in the midst of Heaven with the everlasting Gospel. Now these raised Witnesses, and this revived Ministry, will come in the spirit and power of Elias: And by the spirit of Christ's Mouth will the Man of Sin now be consuming. And as Elijah did by Fire from Heaven convince the People, that the Lord was God, and Baal was no God; and by this occasioned the destruction of the Priests of Baal: Even so shall the Elias which is to come, preach the everlasting Gospel; and by him Apostolical Doctrine, Ordinances, and Discipline shall be restored. And this Day shall declare Men's Works, of what sort they are; and the Word preached shall be Fire, to burn up Wood, Hay, and Stubble. And then shall Popish Priests appear to be but as the Priests of Baal. Now by this means Unity shall be restored to the Church: For this Elias will be a blessed Peacemaker among the Saints, and shall make Brethren to dwell together in Unity, so that one shall not be of Paul, another of Apollo. Now sometimes Fathers begetting, and Children begotten through the Gospel, have fallen asunder. But this Elijah shall turn the hearts of Fathers to their Children, and the hearts of Children to their Fathers: And that Promise will be fulfilled, Phil. 3.15. If in any thing ye be otherwise minded, God shall reveal even this unto you. And thus the Multitude of the Disciples will be, as in the Apostle's days, of one Heart, and of one Soul.  
Secondly, To the Jews in particular: For they shall be called, and be the Children of the living God. And so the Adoption, Glory, and Covenants, and giving of the Law, shall be restored to them, and more than they had under the Law. And we may well suppose that the Elijah, spoken of in Malachy, will be the means of the first calling of the Jews. For he shall turn the hearts of Fathers to their Children, and of Children to their Fathers. Through his Ministry the Jews shall come to have the same Hearts with their Fathers, Abraham, Isaac, and Jacob. Abraham believed God, and his Faith was counted to him for Righteousness, and he was obedient to the Commands of God. He saw Christ's day, and rejoiced. And at last the Children shall have the same heart with Abraham their Father. They shall believe unto Righteousness, and rejoice in Christ's day. And when Abraham, Isaac, and Jacob shall be in the beloved City, than their hearts will be to their Children. So this Elias will be, as the Instrument of turning the children's hearts to their Fathers, so the occasion of the Father's turning their hearts to their Children. And now the disobedient will be turned to the wisdom of the Just; that is, of just Abraham. 'Tis to be observed, that the Jews great disobedience was, in refusing to hear Christ, and to obey the Gospel which he preached, which was after John Baptist was beheaded. Now Elias must turn these disobedient ones to the wisdom of the Just; which shows, that there is an Elias yet to come, to restore all things: And when he comes, the Kingdom of the Spirit which was so evident, and eminent in the Apostles days, shall be restored. And then the Spirit in and by the Word shall mightily convince the World, wondering after the Beast, of their great Error therein, whereby they shall be made to hate the Whore, and to eat her Flesh, and burn her with Fire. Thus much of the restoring all things, by an 〈…〉 et to come.  
2. Christ at his coming shall restore all things, Acts 3.21. The Heavens must receive him till the time of the restitution of all things. Christ will come, and set all things right: Elias will restore all things of the Primitive Apostolical Estate: Christ will restore all things of the Primitive State of Innocency and Uprightness. Elias, all lost through Antichrist's Apostasy, foretell 1 Tim. 4.1. Christ, all lost by Adam's Apostasy, and shall set the Saints in a better Estate than Adam had in Paradise. A particular description of this Restitution is not to be expected; but we must rest satisfied with those generals which we have in Scripture about it. Rev. 21.5. He that sitteth upon the Throne shall make all things new. The Works of Antichrist, yea all the Works of the Devil shall be destroyed: All Babel's will be thrown down, and all Idols be utterly abolished. The New Heavens and Earth will be created in such Glory and Beauty, that the former shall not be remembered. And as Light, Grace, and Peace, shall be most plentifully and abundantly restored to the Church; so Righteousness, Judgement, and Quietness to Civil States. No Inhabitant of the Beloved City shall say, I am sick. None of the New Earth shall complain of violence, or wrong, than the Kingdom shall be restored to Israel; yea the Kingdom lost by the First Adam, shall be restored to the Second. And a Paradise will be restored with the Tree of Life in it. In a word, all the dead Saints shall be restored, and shall live and reign with Christ.  
3. A description of the two Beasts mentioned, Revel. 13.  
As there hath been occasion to mention the Beast, in the foregoing discourse, so 'twill be requisite to consider the description given of him in the Scriptures. Two are described in the place last cited. The first riseth up out of the Sea, having seven Heads, and ten Horns, and upon his Horns, ten Crowns. Some are apt to conceive, that the Roman Empire, as Heathenish, was this Beast: But this can't be, because this Beast is said to continue Forty and two Months. And besides, the Roman Empire, as Heathenish, is that Dragon we read of, Rev. 12.3. A great red Dragon appeared, having seven Heads and ten Horns, and ten Crowns upon his Heads. And this Dragon gives to the Beast rising out of the Sea, his Power and Seat, which is Rome, and great Authority. And 'tis to be observed, that the Dragon hath Crowns upon his Heads; but this Beast on his ten Horns, which are the ten Kings, which give up their Power to the Beast. Now for the better understanding of what we find in this Chapter, about these two Beasts, we may consider that in Prophetical Style, sometime by Beast is meant the Fourth Kingdom which was to be on Earth. Dan. 7.23. The fourth Beast shall be the fourth Kingdom. Revelat. 17.7. I will show thee the Mystery of the Woman, and of the Beast that carrieth her, which hath seven Heads, and ten Horns. Here the Beast is the Fourth Kingdom; and the Woman riding the Beast, is the Ruler of this fourth Kingdom. And as sometimes by Beast is meant the fourth Kingdom; so sometimes the Head thereof is called the Beast. Revel. 11.7. The Beast that ascendeth out of the bottomless Pit, shall make war, etc. Where by Beast, the Pope, or Papal Head of this fourth Kingdom, the Slayer of the Witnesses, is meant. This first Beast than is the fourth Kingdom, as becoming Papal; or as under Popes as the Head thereof, having Rome, which is Mystical Babylon, for a Seat. This is the Beast with seven Heads, and ten Horns, that is ruling in that City, which was built on seven Mountains, and which hath had seven sorts of Government, having in himself the Monarchical Power of the Beast, which before had been in the six preceding Kings, or Regiments, and to whom ten crowned Kings gave up their Power, which continue one hour with the Beast, v. 3. John saith, I saw one of his Heads as it were wounded to death, and his deadly wound was healed. That is, taking this Beast with seven Heads for the fourth Kingdom; so the sixth Head of Roman Emperors was wounded by the Goths and Vandals, who prevailed so much in Italy, and took Rome.  
But now that which did let, being taken out of the way, the Man of Sin was revealed, and by this means the Pope was advanced, and he becoming Head, and ruling this fourth Kingdom, kept it alive, and so the deadly Wound was healed. The time of this Beast's continuance, is Forty and two Months, which is the time of the Witnesses prophesying in Sackcloth; and of the Woman's being in the Wilderness. Now when this time shall be run out, then, He that leadeth into Captivity, must go into Captivity; he that killeth with the Sword, must be killed with the Sword, v. 10. This first Papal Beast then, as sitting on seven Mountains, and having ten Horns, and Rome for his Seat, shall be destroyed; for then the ten Kings shall hate the Whore, and eat her Flesh, and burn her with Fire. And his Seat shall be destroyed under the Fifth Vial. But the Fourth Kingdom will not be destroyed at this time, though now it will have another Wound, seemingly deadly given to it; which will be healed, as after is to be shown, by the second Beast: But that which will be destroyed, will be the Papal Head of this Beast, as in his Seat at Rome, at the end of the Forty and two Months, which will be expired long before the Battle of Armageddon, which should be well observed by the Reader, in relation to what follows concerning the second Beast. A clear Proof of this we find, Rev. 11.14. Where the Rise of the Witnesses, and the Fall of the Tenth part of the City, being foretell, which declare the Forty and two Months to be ended: It follows, The second woe is past, and behold the third woe cometh quickly. So that after the forty two Months shall be ended, there must be time for the third woe, which will be caused by the cruel persecution of the second Beast, and that will end in his final overthrow, and the destruction of that fourth Kingdom, whereof he shall be the Head.  
The second Beast cometh up out of the Earth, and hath two Horns like a Lamb, and spoke as a Dragon, ver. 11. And his coming up is after the first Beast shall be killed with the Sword, and therefore is not in Being during the forty and two Months; as they conceive, who say, that the same Antichrist in the forty and two months' time, is here represented under divers forms, as having a twofold Original, out of the Sea and Earth, a double body, a twofold shape and person, being both a Secular and Ecclesiastical person, a Tyrant and a false Prophet, an Emperor and High Priest. But against this it may be urged, John calls him another Beast, and why should not we judge so of him? And he comes up after the other will be destroyed. If he be the same, he must be destroyed with him, and in him, at the end of the forty and two Months. And if he should be destroyed with the other, then there would be no Beast after the forty two Months; but the Scripture gives clear Testimony, that a Beast will be after this time, and shall continue till he be taken at Armageddon, which will be the ending of the third woe. By this it appears that they are two distinct Beasts, one succeeding another. Yet must it be acknowledged, that in some respects they may be accounted one; as, in respect of Power. For the second Beast executeth all the Power of the first, v. 12. And causeth all to worship the first Beast, which will be as it were revived in this second. For the deadly wound given to the fourth Kingdom by the ruin of Rome, and of the first Beast there, will be healed by the coming up of this second Beast. So then, though they will be two Beasts, yet but one Antichrist, or Man of sin, and so are spoken of, 2 Thess. 24.8. And whereas 'tis said, the Beast that was, and is not, he is the eighth, and is of the seven, Rev. 17.11. why may we not conclude thus? the former Beast is the seventh, and this second is the eighth. Usually they are thus made up, One is, that is the sixth order of Pagan Emperors, the other is not yet come, that is the seventh order of Christian Emperors, and then the Pope is made the eighth. But the former way seems more probable. Thus then, when the forty and two months' Beast shall be destroyed, Satan will immediately send forth another Beast, that in him the Antichrist, and Man of Sin may be revived, and an Head may be raised for the fourth Kingdom, and this will be Antichrist.  
1. In a better shape and form, more fit to deceive withal; for so great will be the Light of this Day, that if Antichrist should appear in his old form, he would be hated of all. Satan will therefore bring him forth in a better form, that he may have the more Followers: He appears like a Lamb, with a show of meekness and innocency; and in this the subtlety of the old Serpent will be seen, who will, as near as he can, imitate the Work of God in raising the Witnesses, who, when risen, will be more pure and spiritual: so this Beast will be raised in a better shape, and be transformed as the Witnesses of Christ, and Ministers of Righteousness, that he may more powerfully deceive.  
2. He will have, as another shape, so another Seat. For,  
First, Rome, the Seat of the first Beast, will be destroyed under the Fifth Vial, Revel. 16.10. The fifth Angel poured out his Vial upon the Seat of the Beast, and his Kingdom was full of darkness. Not now wholly destroyed, but full of darkness, and is to continue till the pouring out of the seventh Vial.  
Secondly, we may observe, that as two Beasts, so two Babylon's as Seats of those two Beasts, are mentioned in the Revelations. The first, Chap. 14.8. Where, after the rising of the Witnesses, and their standing with the Lamb on Mount Zion; 'tis said, Another Angel followed, saying, Babylon is fallen: Which is meant of Rome, and the destruction of the first Beast there, and his Seat; after which the second Beast comes up. And hence it is, that presently after the Fall of Babylon, and the destruction of the first Beast there, v. 9 A third Angel followed, saying, If any man worship the Beast, and his Image, and receive his Mark, the same shall drink of the Wine of the wrath of God. This seems strange, that when Babylon is fallen, and the Beast in it come to his end, another Angel should be sent to warn Men not to worship the Beast. But by this 'tis evident, That when Rome the first Babylon falls, another Beast will arise; and as he will be a grand Impostor, so there will be great need of this warning to beware of him. The second Babylon is mentioned, Revel. 16.19. as in Being at the pouring out of the seventh Vial; for then 'tis said, Great Babylon came into remembrance before God. Thus we see it manifest, that there are two Babylon's mentioned in the Revelations: Yet let it be considered, that Babylon may be taken two ways.  
1. Locally, for a particular place and Seat: So Rome is Babylon, and after its destruction, some other place may be so.  
2. Politically, for the Antichristian state, or fourth Kingdom under Antichrist, as having the Supreme Rule in it. And thus as the two Beasts are but one Antichrist, so the two Babylon's are but one and the same Antichristian State and Kingdom. An Empire may remain the same when the Seat is changed: as when Constantine removed from Rome to Byzantium.  
Q. But where will the second Babylon, or Seat of this second Beast be?  
A. This cannot be determined; but it may be probably conceived, that it shall be some where in the East. For,  
First this Beast will have great power, and shall deceive many by his feigned Miracles, and shall force obedience; for he causeth all to receive his Mark.  
Secondly, It is not likely that he shall have power to deceive and persecute among the Gentile Saints, who had been so long under the power of the first Beast, in this Antichristian part of the world: For at the end of the one thousand two hundred and sixty days, the Woman, that is, the Church of the Gentile Saints, comes up out of the Wilderness, and not to return again; for the voice from Heaven is, Come up hither: They therefore are to be above, and not beneath.  
Thirdly, we may conceive that this Beast will chiefly act his part among the Jews, when they shall be brought to their own Land; and will be an Antichrist, or Man of Sin, raging amongst them, and raising Persecution and trouble to them. And thus as the first Beast hath acted his part amongst the Gentile Saints, so this second will against the Jews, when they shall be called; and called they must be: For the River Euphrates is to be dried up, to make way for the Kings of the East; that is, the Jews so called, because the Kingdom shall be restored to them: and that by the King of the East, are meant the jews, may be proved from Isa. 11.15. When the Lord shall shake his Hand over the River, there shall be an Highway for the remnant of his People from Assyria. And Zach. 10.10, 11. I will bring them again from Egypt, and Assyria, and all the deeps of the River shall dry up. Which doubtless is the same with the drying up the River Euphrates. And the following words show that we are to understand thereby, The Pride of Assyria shall be brought down, and the Sceptre of Egypt shall depart. Which signifies the wasting, and destruction of the Turkish Empire, and the bringing down the Pride of the Turk, for he rules in Egypt, and Assyria; and by this means, way shall be made for the Jews, these Kings of the East, to return to their own Land: and then will this Beast be their persecuting Enemy, and shall prevail much against them at last, and cause such trouble to them, as never was since there was a Nation; & by his feigned Miracles shall draw in the Kings of the Earth to his assistance, as we see Rev. 16.13. And the place of their gathering will be Armageddon, which being an Hebrew name, gives ground to conclude, that this gathering will be in Judea; which also appears, Ezek. 39.4. Gog and Magog, the same with that great Army we read of, Rev. 19 being headed by this Beast, shall fall upon the Mountains of Israel. This is also manifest from Joel, 3.12, where it is said, They shall come up to the Valley of Jehosaphat, and the Command is, Put in the Sickle, for the Harvest of the Earth is ripe: and here 'tis that the Beast will be taken: so that we may well conclude, that he will be the great Enemy to the Jews. And it being so, we may conceive farther, that this second Beast will be the little Horn, The King of fierce Countenance, the vile person, spoken of by Daniel the Prophet.  
1. The little Horn. It's manifest that the fourth Kingdom will be last of all under the power of this little Horn. Dan. 7.23. The fourth Beast is the fourth Kingdom, the ten Horns are ten Kings, and another shall rise after them. In the Greek Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, behind them and unawares; and he shall speak great words against the Saints of the most high, and shall wear out the Saints, and think to change Times, and Laws; and they shall be given into his hands until a time, times, and the dividing of time. Compare Dan. 12.6, 7. How long shall it be to the end of these wonders? The Answer is, For a time, times, and an half; and then the end shall be. The end of the Beasts Reign, and of the Jews trouble. For then the Judgement shall sit, and they shall take away his Dominion; that is, the Dominion of the little Horn, to consume, and destroy it for ever: and then the greatness of the Kingdom under the whole Heaven, shall be given to the People of the Saints of the most high. Now as for the first Beast, he can't be this little Horn, because he is to be destroyed long before the fourth Kingdom will end; and no one of the ten Horns can be this little Horn, for he riseth after them. Therefore the second Beast must be this little Horn. And as the Gentile witnesses shall lie dead three days and an half, and then shall rise, and shortly after the first Beast shall be destroyed; so the Jews great trouble will be in the last three years and half of their suffering time, and then they shall be delivered, and this second Beast will be taken, and the fourth Kingdom destroyed for ever.  
2. The King of fierce Countenance. Dan. 8.23. In the latter end of their Kingdom; that is, of the Grecians, when the fourth Kingdom, into which theirs was to run, shall come near its end, than a King of fierce Countenance shall stand up, understanding dark sentences, and his power shall be mighty, but not by his own power. He shall destroy the holy, and the mighty People, that is, the Jews; and through his policy shall cause craft to prosper in his hand. And lastly, he shall stand up against the Prince of Princes. Now observe how well these things agree to this Beast. He may be said to be a King of fierce Countenance, Rev. 13.11. He spoke as a Dragon. He causeth all to receive a Mark, and endeavours to slay all that will not worship the Beast's Image. V. 16, 17. He doth great wonders, making fire to come down from Heaven in the sight of Men; and he causeth craft to prosper in his hand: for by his subtlety he persuades the Kings of the Earth, and of the whole World to come in to his assistance, which shows him to be very subtle, and a King understanding dark sentences. And he is also mighty, but not by his own power. For the Kings of the Earth give up their power to him, and so he is mighty by their power. And lastly, which makes the thing most clear, as the King of fierce Countenance shall stand up against the Prince of Princes, even Christ, so this is plainly said concerning this second Beast, Rev. 19.11. Christ hath this name upon his Vesture, and his Thigh, King of Kings and Lord of Lords. The same with Prince of Princes. And v. 19 I saw the Beast, with the Kings and their Armies, and they make War against him that sat on the white Horse. And lo, here we find that King of fierce Countenance standing up against the Prince of Princes, viz. the second Beast making War against him that had a name written, King of Kings, and Lord of Lords.  
The vile Person. Of him 'tis said, Dan. 11.21. He shall obtain the Kingdom by flatteries, appearing as a Lamb, meek, and peaceable: but having gotten the Kingdom, shall do according to his own will, v. 36. And shall exalt himself above every God. And shall prosper till the Indignation be accomplished. He shall enter into the glorious Land, and then Michael shall stand up, and at that time the Jews shall be delivered, and this Beast, this vile Person, with his false Prophet, shall be taken. Now these things being considered, we may judge it probable, that this second Beast will have his Seat somewhere in the East.  
In the next place, I shall offer this to consideration, whether what is added about the Number of the Beast, may not be chiefly meant of this second Beast. Some things may be observed, which make it probable:  
1. This is added in the close of the description of this second Beast. And seeing this comes up after the other is destroyed, we may judge, that what is spoken of the Number of his Name, should belong to this Beast.  
2. 'Tis said to be the Number of the Beast, not of the Beasts; which doth show that it belongs to one, and not to both.  
3. By the knowledge of the Number of his Name, and Mark, the Beast is known. Let him that hath understanding count the Number of the Beast. Why? Because thus he may be known. Now as for the first Beast, if we had not other ways of knowing him, than, by the Number of his Name, we should be much at a loss. For what hath been discovered hitherto of this Mystery? True, Men have found out the Number 666 in some Names. But what is this for the discovery of the Beast. And hath it been a matter of so great wisdom to find out this Number in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or in some other Names? Surely there is much more in it, seeing a Victory is to be gotten over it, Rev. 15.2. Now for the first Beast, there are evident Characters given of him, by which he is known, and whereby we may come to a certainty, and say we know that we know him: but yet the Number of the Beast remains a Mystery. These Characters we have, 2 Thess. 2.3.4. The Man of Sin opposeth and exalteth himself above all that is called God, and sitting in the Temple of God, showeth himself that he is God. And, 2 Tim. 4.1, 2. In the latter times Men shall depart from the Faith, giving heed to Doctrines of Devils, speaking Lies in Hypocrisy, forbidding to Marry, and commanding to abstain from Meats. And lastly, in Rev. 17.7. I will tell thee the Mystery of the Woman, and the Beast which carrieth her, which hath seven Heads, and ten Horns; 'Tis evident that Rome is here meant, which was the great city reigning over the Kings of the Earth. So the first Beast is known sufficiently by other Characters, though we have not found out the Mystery of the Number of his Name. Therefore it seems most probable, that this respects the second Beast, who as he shall be in a better form, and do lying Wonders, and more powerfully deceive, so it would be more difficult to discern him; but the Elect shall discern him, for he shall not be able to deceive them, but they shall look through his lying Wonders, and shall have understanding to count the number of his Name.  
4. Observe those expressions; Here is wisdom, let him that hath understanding count: Which implies, that this is a very enigmatical and obscure thing; and 'twill be an excellent piece of wisdom to find out the Number of his Name. It implies also, that this wisdom may be attained. For to some it shall be given to count: If none shall have it, in vain 'tis said, Here is wisdom, let him that hath understanding count. This shows that such an understanding shall be given to some. But where is this Wisdom now? and who hath the Understanding to count? What is there of satisfaction given by any, for the discovery of this Mystery? Wherefore it seems, that this discovery is reserved for the time of the second Beast; and God will then give an Understanding to some to know him, and they shall have this Wisdom to discern the Number of his Name.  
For a conclusion of what shall be said concerning this second Beast, let these three Particulars be observed:  
1. This second Beast will be of very short continuance, in comparison with the former, for he will not much exceed forty and five years. For first, under the fifth Vial, the Seat of the Beast, and consequently the first Beast will be destroyed. Secondly, under the sixth, way will be made for the Kings of the East, and the Jews shall be called, and return to their own Land. Thirdly, from the time of the first calling of the Jews, till the Battle of Armageddon, where the second Beast shall be taken, and after which the Jews shall have rest, will be forty and five years: Which appears, Dan. 12.11.12. From the time that the daily Sacrifice shall be taken away, shall be One thousand two hundred and ninety days, and at the end of these days the Jews shall be called: And then it follows, Blessed is he that cometh to the one thousand three hundred and thirty five days. Why blessed? Because the Jews Enemies will then be all cut off, and the greatness of the Kingdom under the whole Heaven shall be given to the People of the Saints of the Most High. Now the latter Number is Forty and five years more than the former, and at the end of them, this Beast will come to his end.  
2. This Beast will have his false Prophet workking Miracles before him. The Beast and false Prophet are not one person, but must be taken as two distinct persons, and so are they still set forth. There will be one, in whom the Devil will be a Lying Spirit, who shall preach up this Beast, and cry up his Authority, and shall work Miracles before him, causing Fire to come down from Heaven in the sight of Men; and by this means shall wonderfully deceive, and draw many after the Beast. As an Elias, and true Prophet of Christ shall come, so God may suffer a false Prophet to withstand him, even as Jannes and Jambres withstood Moses: And as Elias shall persuade the Elect to follow the Lamb; so this false Prophet shall seduce the Vessels of Wrath, and draw them after the Beast. And that Elias which shall come may have the gift of working Miracles; and then as the Magicians of Egypt did seemingly some Wonders, which were done by Moses and Aaron, so may this false Prophet do somewhat in appearance, like the Miracles of Elias.  
3. This Beast, and false Prophet, will have a most remarkable and strange Judgement executed upon them, Rev. 19.20. These both were taken, and cast alive into the Lake of Fire, that is, Hell. Rev. 20.10. The Devil was cast into the Lake of Fire, where the Beast and the false Prophet are. So the Lake of Fire is Hell; and these both were cast into it. Which doth not only show, that the Antichristian State and Kingdom, and so the Antichrist and Man of Sin, shall be destroyed; but it shows that the particular Person, which shall then have Supreme Power and Command in the fourth Kingdom, and shall stand up against the Prince of Princes; and that false Prophet, which shall then be so active for the Beast, even these two persons shall be cast alive etc. Now that we are to take the Beast and false Prophet for two Individual Persons, may be gathered from Rev. 20.10. The Devil was cast into the Lake of Fire, where the Beast and false Prophet are. This is above one thousand years after the taking of the Beast. So that when the Antichristian State, and Kingdom, shall be wholly abolished, the Beast and the false Prophet will be in torment. Now this being cleared, we may observe farther, that they are said to be cast alive into this Lake. That is, destroyed Body and Soul in Hell. For as this will be such a Beast as never was since there was a Beast, causing such trouble to the Jews as never was since there was a Nation; so he, and his false Prophet, shall have such Judgement as never was before. Korah, Dathan, and Abiram went down quick into the Pit, Numb. Chap. 16. ver. 30. For the Earth opening swallowed them up, and so they were buried alive. But this Beast, and false Prophet, shall be cast alive into Hell. For at this time God's fury will come up in his Face. Ezek. 38.18. And the anger of the Lord, will be so exceeding hot against them, for their most daring wickedness, in standing up against the Prince of Princes (a greater Sin than that of Korah's standing up against Moses and Aaron) that he will not respite their full torment till the resurrection of the wicked, above one thousand years after; but then immediately shall they be cast Body and Soul into Hell, and be under full torment in both. And as Enoch and Elias, persons so eminent for Godliness, were translated that they did not see Death, and were carried alive to Heaven; so this Beast and false Prophet, persons so eminent in wickedness, shall be cast alive into Hell. This sense is somewhat favoured by what follows: The remnant were slain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rest; therefore these were not slain by a bodily Death, but both in Soul and Body were under the power of the Second Death. Thus much of these two Beasts.  
4. The Day of Judgement, and the World's perishing by fire.  
For the better understanding of what we find in Scripture concerning the Day of Judgement, take notice of two things:  
1. Christ will begin the work of Judgement at his next appearing, 2 Tim. 4.1. The Lord Jesus Christ shall judge the quick and the dead, at his appearing and kingdom. When Christ shall appear, and the New Jerusalem shall come down, and Christ shall take to himself his great Power and Reign, than he shall judge the quick and the dead.  
Q. What shall Christ then do as a Judge, or what shall be his judging-work at the beginning of the thousand years?  
A. 1. The dead Saints shall be raised, and judged at this time: which is evident from Rev. 11.15. The seventh Angel sounds his Trumpet, and there were Voices saying, The Kingdoms of the world are beeome the Kingdoms of the Lord, and of his Christ. This is at the beginning of the thousand years. Now observe what is said verse 18. Thy wrath is come, and the time of the dead, that they should be judged. And what dead are meant, the following words declare; And that thou shouldest give reward to thy Servants the Prophets, to the Saints, and to all that fear thy Name, small and great. So by dead in this place, are meant the dead Saints, and all the dead Saints, even as many as fear God's Name: All these shall be judged by a sentence of Absolution, and shall receive he Kingdom which was promised to them.  
2. Christ's work at this time, as a Judge, will be to destroy them that destroyed the Earth, Rev. 11.18. Whence we may gather, that this will not be the time of raising the Wicked, but of destroying them; not of raising them out of their Graves, but of sending them to their Graves. Which is also evident from 2 Pet. 3.7. The Heavens and Earth which are now, by the same word are kept in store, reserved unto Fire against the day of Judgement, and perdition of ungodly men. Here the day of Judgement is mentioned, and this will be a day of perdition of ungodly men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of killing, not of making them alive again. And lastly, The Heavens and Earth which now are, shall then perish by Fire. And here I shall insist a little upon these words, and show what we are to understand by the Heavens and Earth which now are, and how they shall perish by fire; and by this we shall see farther, what the judging work of this day will be. Consider then,  
The Heavens and Earth which are now, do signify the World which now is, both with respect to that which was before it, and perished by Water, and also to that which shall be after it, and is to come; even the new Heavens, and the new Earth, wherein Righteousness shall dwell. And if we consider what World it was that perished by Water, we shall the better know what World it is that shall perish by Fire.  
Now the Heavens, taken in a proper sense, did not perish, neither did the Body of the Earth perish; but all the Men upon the face of the Earth perished, except those in the Ark, and all other living Creatures without the Ark, in whom was the Breath of Life; and also the Fruits of the Earth. 2 Pet. 2.5. Bringing in a Flood upon the world of the ungodly. This World of the Ungodly perished by water. And together herewith, there were Analogical Heavens and Earth, which also perished by water. Analogical Heavens there were which perished, and those both Political and Ecclesiastical.  
1. Political Heavens: that is, the Superior, Sovereign, and Ruling part of that World; for, as after shall be shown, thus Heaven is sometimes taken. And 'tis to be observed, that the Ruling part of that World was exceeding corrupt: For, those that were highest in power, were most eminent in wickedness: The great Men were the greatest Sinners, and did fill the World with Violence, Rapines, Oppressions, and all manner of unrighteousness, Gen. 6.11. And therefore God brought a Flood, in which these Heavens perished. For all the Principalities and Powers of that wicked and ungodly World, were swept away by the Flood.  
2. Ecclesiastical Heavens: Churches on Earth are sometimes called Heaven; the Kingdom of Heaven frequently in the Evangelists signifies the Church: Rev. 12.7. There was war in Heaven; That is, in the Church. Now the Ecclesiastical Heavens; that is, the Churches of that World, perished by Water; even all, except that in the Ark. 'Tis said, Gen. 4.26. Then began men to call upon the Name of the Lord. There were Churches of Seth's Posterity, which worshipped God: But these did at last exceedingly apostatise, as we see, Gen. 6.2. The Sons of God saw the Daughters of Men, and took them Wives of all that they chose. And thereupon the Lord says, My Spirit shall not always strive with Man, for that he also is flesh. Observe these words, He also: the Sons of God were spoken of immediately before; this [He also] therefore is meant of the Church-member, even he that was called the Son of God was also flesh: Not only those without, but also those within the Church; not only the Posterity of Cain, but also the Posterity of Seth, had corrupted their way, and all the imaginations of their hearts were also evil continually. Now these Heavens did also perish by water, because of the great wickedness found in them: There was an Analogical Earth also which perished by water; that is, as Superiors, so Inferiors; as Masters, so Servants; as the Mighty men, so the mean men; as the Giants, so the Dwarves: the Flood swept all away, and one as easily as the other.  
And here we may do well to observe, what kind of wickednesses they were which brought the Flood; there was desperate Apostasy of the Sons of God, there was Pride amongst them, they became men of Renown; and also cruelty and oppression, they filled the world with violence: The Giants in stature were Giants in wickedness. The old world was an Atheistical and desperately debauched world; and when God gave space and warning to repent, by Noah's preaching, they repented not. In a word, 'tis to be observed, that the world of the ungodly than was become wholly arbitrary: every one would be sui juris, and not be subject to, or act by a Law. The mighty men, and Sovereign part of it, were absolute and arbitrary. They would be arbitrary in ruling others, and exercised what violence, they pleased; and arbitrary in ruling themselves, giving themselves up to the lusts of uncleanness; not only taking Wives of the Daughters of men, but, as Gen. 6.4. also after that, they went in unto the Daughters of men; too others, that is, besides their Wives, and they took of all that they chose; and therein the arbitrariness of that world appeared, they chose by Lust, and not by Law; from their own wills, and not according to the will of God. The People of God will have God to choose for them. Psal. 47.4. He shall choose our Inheritance for us. But these would choose for themselves: This was the first transgression, Adam would become arbitrary, he liked not God's choice, but he himself would choose what Fruit to eat; and we may observe how displeasing this was to God: Behold the man is become like one of us, Gen. 3.22. to know good and evil; that is, as God is absolute, and his Will is the rule of good or evil; what he wills is good, and what he nils is to be looked on as evil. So now Adam would become absolute, to know good and evil and have his own Will the rule of it; this highly provoked God. 'Tis his incommunicable Prerogative to be absolute. This arbitrariness God did avenge, and that speedily upon him; 1. He must not eat of the Tree of life: 2 He was cast out of Paradise. He that would be all and absolute, loses all thereby: And when the old world became arbitrary, a Flood came and swept all away. Thus we see what world it was that perished by water.  
In the next place let it be considered, what Heavens and Earth are to perish by Fire. And now I shall endeavour to make it manifest, that there are, as natural, so analogical Heavens and Earth; and Heavens both Political, and Ecclesiastical. Isa. 34. we have a Prophecy of the Judgements wherewith God will at last avenge his Church. v. 2. The Indignation of the Lord is upon all Nations, and his fury upon all their Armies. V. 4. All the Host of Heaven shall be dissolved; and the Heavens shall be rolled together as a scroll, and all their Host shall fall down; and the next verse shows what Heavens are meant. My Sword shall come down upon Idumea, and upon the People of my curse to Judgement. The Unicorns shall come down, and the Bullocks, for it is the Day of the Lords Vengeance, and the Year of Recompenses, for the Controversy of Zion. So that by Heaven here, are meant the Churches Antichristian Enemies, who have been in Power, and above; and long have had the upper hand in the World. This will appear also from Hag. 2.6, 7. I will shake the Heavens, the Earth, the Sea, and the dry Land. This shaking is to make way for the coming of Christ. That it looks beyond his first coming, is evident from Heb. 12.27. where 'tis spoken of as a thing then to come. And why shall these Heavens and Earth be shaken? 'Tis for the removing of things that may be shaken, as of things that are made. Not things as made by God, for this is no reason for their removal, that they are made by God; therefore by things made, are meant the things made by Men. For as there are Heavens and Earth made by God, so there are Heavens and Earth of men's making, and that both in a Political, and Ecclesiastical sense. There are many Babel's of men's building. The Turkish Religion and frame, was made by Men. The Pope, both in his Civil and Ecclesiastical Power, was made by Men. The Popish Religion, and that Antichristian Form of Worship, and frame of Government, which Popery doth establish, is of men's making. Now this shaking will be to remove things made contrary to the Mind of God. And this agrees well with Peter. The Earth with the works therein, even all Antichristian Works, shall be burnt up. And with Mat. 13.14. The Angels shall gather out of his Kingdom all things that offend, and them that do iniquity. There are now many things which offend God, and good Men; but at last all will be gathered out of the Kingdom. This appears also from Rev. 6.12, 13. I beheld when he opened the sixth Seal, and lo there was a great Earthquake, and the Sun became black, and the Moon as Blood, and the Stars of Heaven fell, and the Heavens departed as a scroll when it is rolled together. By Heaven is meant the Roman Empire, as heathenish, and under the Power of Heathen Emperors. 'Tis well observed by Mede, that Vniversitas Romana hic à spiritu sancto assimilatur systemati mundi, etc. That great and large Empire of Rome is likened to the frame of the World. Heaven, Earth, and Air, are the parts of the World: in the Heaven, are Sun, Moon, and Stars, and here below, Sea, and Rivers. Now the Roman Empire had its Political Heaven of Power and Sovereignty, and Sun and Stars in it, and all these were rolled together as a scroll; the Heathenish Power did pass away. And that Empire, which at first was Heathenish, is now Antichristian, and must pass away, as the former did. This World must Perish by Fire. For 'tis observable, that the Roman Empire, both as Heathenish and Antichristian, is called the World in Scripture. Luke. 2.1. There went out a decree from Caesar Augustus, that all the World should be taxed, that is, the people of the Roman Empire, Rev. 13.3. All the World wondered after the Beast. Here's an Antichristian World. And this World, even the fourth Kingdom as now under Antichrist must pass away. The Sun, Moon, and Stars, all the Host of this Heaven must perish by Fire, and all the Elements thereof must melt with fervent heat. For the Plagues of the Vials shall be poured out upon the Antichristian Earth, Sea, and Rivers, and Fountains of Waters, and upon the Sun; so that the World wondering after this Beast shall perish. And the last Vial being poured into the Air, shows the utter destruction of Satan's Kingdom, who is Prince of the Power of the Air. And then the great City Babylon falls, and with it, the Cities of the Nations; and every Island must flee away, and the Mountains shall be no where found; neither Mountains of Pride, nor Mountains of Prey.  
Thus we see it manifest, that there are Heavens and Elements, both Civil and Ecclesiastical, which must perish. Heavens, the Sovereign part of the Antichristian World; Earth, the Subjected part, all are to be burnt up.  
In the next place it is to be considered, by what Fire, For there is, as Natural, so Fire in an Analogical sense. Now.  
1. It's not to be doubted but that Fire, in a proper sense will be made use of, to help forward the Judgement of that great day. For as the old World perished by Water, so the World which now is, must by Fire. Babylon, which is the Seat of the Beast, must be utterly burnt with Fire. Rev. 18.6. Reward her as she ha●h rewarded you. Give her blood to drink, for she is worthy; give her burning, for she is worthy. Give her blood for blood; burning for burning. For as she hath destroyed many of the Saints by Fire, so therefore let her perish by Fire; as she is spiritually called Sodom, so let her be consumed by Fire like Sodom. And as Elijah called for Fire from Heaven; so Fire will be called for from Heaven, to destroy those that destroyed the Earth. And thus as Analogical Heavens perished by Water, so may Heavens and Earth, both Political and Ecclesiastical, perish by Fire.  
2. Analogical Fire will be made use of, for destroying the Heavens and Earth which are now. And so the Fire of the Word and Spirit, and judicial Fire.  
First, the Fire of the Word, and Spirit. Of which we read, 1 Cor. 3.13, The day shall declare every Man's work of what sort it is, and it shall be revealed by Fire. The Gold, and Silver, and precious Stones, shall be revealed by Fire; and the Wood, and Hay, and Stubble, shall be burnt up. Antichristian Doctrine, Discipline, Ordinances, Traditions, and Forms of Worship, shall be all burnt up. The Tares shall be known, Hypocrites shall be discovered, and gathered out of the Kingdom of God; and there shall be neither persons nor things in it, any way offensive to any of the sincere Servants of God.  
Secondly, Judicial Fire: The great Judgements of that day will be a consuming fire to the Enemies of Christ; the Light of Israel shall be for a fire, and his Holy one for a flame, and shall consume the Briers and Thorns; fury and fiery Indignation shall then devour the Adversaries: Heb. 12.29. Our God is a consuming fire; In that great Day of Judgement he will so appear: And then Angels, as Instruments in executing Wrath, will be as fire to burn up the wicked: Psa. 104.4. He maketh his Angel's Spirits, his Ministers a flame of Fire. These flames of fire will be at work, to burn up as the wicked ones of the Earth, so their works in the Earth at that day.  
Thus Fire in each of these kinds, will help to dissolve the Heavens which are now, and to burn up the works of the Earth. So that we are not to restrain or limit the Fire here mentioned, to any one sort, but to take it in the largest and most comprehensive sense: For as there will be work for Fire in each of these kinds; so all will be at work in that Day of Perdition of ungodly Men. And when the Heavens and Earth, which now are, shall be dissolved, then will new be created, wherein pure Religion and Righteousness shall dwell, which will constitute that World to come, which is ordained for Christ to reign in: And what shall be done with these Material Heavens and Earth, after the thousand years, and the finishing of Christ's Judging-work, none is able to determine.  
I shall conclude this particular of the World's perishing by Fire, with some thoughts which I have had upon Rev. 15.2, 3. I saw as it were a Sea of Glass mingled with Fire, and them that had gotten the Victory over the Beast, etc. stand upon the Sea of Glass, having the Harps of God, and they sing the Song of Moses, etc.  
As the Plagues of the Vials are foretold in the general, verse 1. So in the next place is shown, what great Joy will be amongst the People of God, because of the great and marvellous works of God, in destroying their Enemies by these Plagues, and delivering them from the greatest trouble and danger, that ever they were in. And then follows a particular description of the Plagues of the Vials, and the order in which they are to be poured out. Now the second and third Verses show, that the Saints were represented to John in this Vision, as being in the like condition with the Israelites, when they beheld the Egyptians dead upon the Seashore, and rejoiced over them. For when the conquering Saints are said to stand upon the Sea of Glass, and to sing the Song of Moses; what doth this singing the Song of Moses intimate, but that such a wonderful deliverance will be wrought at last for the People of God, as that of the Israelites was at the Red Sea; and such a destruction of their Enemies, as was that of Pharaoh and the Egyptians there, which will be the occasion of singing the Song of Moses? For the Saints will be brought into such a straight, as the Israelites were then in Great Multitudes of enraged Enemies will pursue them; and as it were a Sea of Glass mingled with Fire, will be before them. We know what a kind of fire that of Glass burning in a Furnace is. What a dreadful thing would it be, to behold a Sea of such Glass mingled with fire, and to be in danger to be driven and forced into it? Now such will be the case of the People of God at last. Such trouble, such danger, so great a straight as never was since there was a Nation. Not that there will be such a Sea of Glass, in a proper sense; but as 'tis said, John saw as it were a Sea of Glass mingled with Fire; so a destruction so dreadful will be threatened to the People of God, as if they were in danger to be forced into such a Sea, and that another Red Sea, even of fire, more terrible than the Red Sea of Water. But what will the Lord do for his People, in this so great an extremity? He will even make a way for them through this, as it were a Sea of Glass mingled with Fire; and the Fire shall be to them, as the Waters of the Red Sea were to the Israelite, a Wall on their right hand and on their left: And their pursuing Enemies shall perish in this Sea of Fire, as Pharaoh and his Host did in the Sea of Water; and as the world of the ungodly perished by the Flood. And then shall the so wonderfully delivered Saints stand upon this Sea of Glass, having the Harps of God; that is, as the Israelites stood and sang upon the Seashore, when they saw the Egyptians dead upon it; so in like manner shall the triumphing Saints stand upon this, as it were a Sea of Glass; and see all their Enemies destroyed in it: And, as Isa. 66.24. Shall look upon the Carcases of the that have transgressed against the Lord, whose Worm dies not, neither shall their Fire be quenched. And they shall they sing the song of Moses, the Servant of God, and the Song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints.  
2. After the thousand years, Christ will finish the work of Judgement, As the dead Saints will be raised, and judged at the beginning of the thousand years, so the dead Sinners after the end of them Rev. 20.11. I saw a great white Throne, and him that sat on it. And I saw the dead, small, and great, stand before God: and these are such, who died in their sins, whose names shall not be found written in the Book of Life. If we compare Rev. 11.18. and 2 Pet. 3.7. with Rev. 20. it will evidently appear, that some of the dead will be judged at the sounding of the seventh Trumpet, and at the time when the new Heavens shall be created; and others of the dead above a thousand years after 1 Cor. 15.23, 24. First Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afterwards they that are Christ's at his coming. Then cometh the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afterwards cometh the end; for this hath the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore, as there is a great space of time betwixt Christ's Resurrection and the Saints; so there will be also betwixt that of the Saints, and the Resurrection of the wicked.  
5. Signs when the time is near for the fall of Babylon.  
Some have taken upon them to declare the set, and appointed time, for the Fall of Babylon; and the accomplishment of the great things before handled. But I shall not presume to do this; but shall only hint some signs by which we may know when the time draws nigh. Christ gave signs, and 'tis our duty to endeavour to discern them; and though the wicked shall not understand, yet the wise shall understand both what God is about to do, and what they ought to do, Dan. 12.10. We may take notice of two sorts of Signs: Signs in the Nations, and Signs in, and amongst the Saints.  
1. Signs in the Nations, Luke 21.25. Upon the Earth distress of Nations, with perplexity. This distress is elsewhere set forth, Hag. 2.7. I will shake all Nations, and the desire of all Nations shall come: Isa. 24.20. The Earth shall reel to and fro, like a Drunkard, and be removed like a Cottage, and the transgression of it will be heavy upon it. When the Lord shall reign in Mount Zion, and in Jerusalem, and before his Ancients gloriously. As the pains of a Woman in Travel are a sign that a Child is brought to the Birth; so the shake, perplexities, and distress of Nations are their travelling-pains: and a sign that redemption from Antichristian bondage draws nigh. And as the Nations troubles are their travelling pains; so there are times in which the Lord sets himself forth as travelling with Judgements, & as it were pained to be delivered of them: For iniquity will abound, and wicked men will wax worse and worse, till the Harvest of the Earth be fully ripe. Sin will become exceeding sinful; unrighteousness exceeding unrighteous, and filthiness exceeding filthy: They will sin as Sodom, and declare their sin as Sodom. And what will the Lord do then? This we see Isa. 43.13, 14, 15. The Lord shall go forth as a mighty Man, he shall cry, yea roar, he shall prevail against his Enemies. I have long holden my peace; I have been still, and refrained myself; now will I cry like a travelling Woman: I will destroy, and devour at once. I will make waste Mountains and Hills, and dry up all their herbs. But what follows? and what are these things a sign of? v. 16. I will bring the blind by a way they know not, and lead them in paths they have not known. I will make darkness light before them, and crooked things straight: these things will I do unto them, and not forsake them. The People of God may be blind, as to times and ways of deliverance; but the Lord knows how, and when; the best way, and the best time, in which to deliver them.  
2. Signs amongst the People of God: Now here I shall mention three; The scattering of the power of the holy People, or the kill of the Witnesses: And then next to this, the Serpent's casting a Flood out of his Mouth, to swallow up the Woman, when she is driven into the Wilderness the second time. And lastly, the Dragon's War with the remnant of the Woman's Seed: And if there shall be a concurrence of Providences, and Events, answering the Prophecies, there will be evident signs given of the downfall of Babylon, as very near.  
1. The scattering of the Power of the holy People, Dan. 12.6, 7. One said to the Man clothed in Linen, How long shall it be to the end of these Wonders? This is a great Question: How long? 'Twas a Question once asked in Heaven: The Angel said, Zach. 1.12. How long, O Lord? And the Souls under the Altar cry, How long? And thus do the Followers of the Lamb on Earth: How long? When shall Antichrist be destroyed? When shall the glorious Kingdom of Christ come? The Answer is, When he shall have accomplished to scatter the Power of the holy People, all these things shall be finished. When the holy People shall be very low, and Babylon very high, and say, I sit a Queen, etc. then her Plagues shall come, the Antichristian Sun must go down at Noon; and in the Evening-time it shall be Light to the Saints. We have great reason to take notice of this Sign; for it is confirmed by an Oath, Dan. 12.7. The Man clothed in Linen swore by him that liveth for ever, that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all shall be finished. This indeed is spoken concerning the Jews: Three years and an half must they lie under the power of a civil death, after their being called, and after their getting some power over their Enemies, whereby the Pride of Assyria shall be brought down, and the Sceptre of Egypt shall depart: even after this, their power must be scattered, and the power of their Enemies will grow very great, as we see, Rev. 16.14. But then in the midst of those swellings of Jordan, when it shall overflow all its Banks, shall Jordan be driven back; and a way shall be made for the people of God to enter into their rest. This is a sworn, and therefore a sure Sign.  
Now we may observe, that the case of the Gentile-Saints will be the same with that of the Jews▪ for the dispensations of God will be alike to both. These, as the Jews, must be scattered and lie dead three days and an half; for the Beast that ascendeth out of the bottomless Pit, will make war against them, overcome and kill them, Rev. 11.6. This same thing is set forth in another Vision, Rev. 12. Where we read that the Woman is driven into the Wilderness, to be there 1260 days, and towards the end of these days, the Woman thinks herself gotten out of the Wilderness, and saith, Salvation is come, etc. But then the Dragon persecutes the Woman, and she flies into the Wilderness, and is nourished there for a time, times, and the dividing of a time, which is the same with the three days and half. Now when such a scattering and killing happens, this will be a sign of the fall of Babylon at hand, as we see, Rev. 11.13. The Witnesses have power to shut Heaven, and to smite the Earth with all Plagues, and then the scattering of Power comes.  
2. A second Sign is, that which we read, Rev. 12.15. The Serpent cast out of his mouth water as a flood, to carry away the Woman. This is the last attempt against the Woman; that is, the Church of Christ, before she gets out of her Wilderness-estate, and before the rising of the Witnesses. So that when it shall appear that the Serpent is about this work, therein an evident Sign will be given of the very near approach of the Fall of Babylon: For this is a work to be done in the time of the Witnesses lying dead, and after the Woman is driven the second time into the Wilderness. Now as for this Flood, we may observe, that the Serpent hath several sorts of Floods to cast out of his mouth; He hath a Flood of Errors and Heresies to cast out: and 'tis to be observed, that the Devil hath been gathering the Errors and Heresies of ancient times, and hath been casting them out altogether in this time, and many are carried away by this Flood, but the Elect shall not. He hath been casting out a Flood of Atheism, of Profaneness and Ungodliness, and many have been carried away with this Flood. There is another kind of Flood, which we read of Isa. 59.19. When the Enemy shall come in like a Flood, etc. Psa. 18.4. there are Floods of ungodly men. And by Waters in the Revelations, are meant Multitudes of People, over whom the Woman sits. Now we may conceive, that the Flood is of this kind, because the Earth helps the Woman by swallowing up this Flood. This Flood is to be cast out of the Devil's mouth: We may observe that all sin, and so the consequents of it, came originally out of the Serpent's mouth; for the Serpent spoke to Eve, and so deceived her, and drew her into the transgression: So Sin entered and Death, and all came out of the Serpent's mouth. In like manner will the Serpent be speaking to the hearts of men, and persuade them to gather together and make up this Flood; and by his Instruments, those unclean Spirits like Frogs, mentioned Rev. 16.13. will speak in the ears of men: And thus will this Flood come out of the Serpent's mouth. Now when this Flood is cast out, the Earth helps the Woman; that is, some of the Inhabitants of the Earth, being led to it by their own interest, swallow up this Flood. And if such a thing happens after the kill of the Witnesses; that is, a Flood shall be cast out, and the Earth shall be seen to help the Woman, and to swallow it up; then so plain and manifest a sign will be given of Babylon's sudden downfall, that he that runs may read it, and may say to Babylon, Come down and sit in the dust, yea sit thou silent, and get thee into darkness, for thy time is near to come, and thy days shall not be prolonged: and thou as well as old Babylon, which was the Glory of Kingdoms, and the Beauty of the Chaldee 's Excellency, shall be as when God overthrew Sodom. And here we may observe, what matter of Consolation there is in these Prophecies, when the troubles and dangers of the Church are foretold in them: For when the Dragon persecutes the Woman, two Wings of a great Eagle are given to the Woman, and so she flies from the Face of the Serpent. God will sufficiently provide for the Woman's safety and preservation, when nothing but utter destruction seems to be coming upon her; for the persecuting Dragon shall be no more able to overtake and devour the Woman flying into the Wilderness, than a Beast running upon the Earth, can catch and devour an Eagle flying in the midst of Heaven. And then when the Serpent casts out this Flood to carry away the Woman, the Earth helps the Woman. Here's this comfort for the People of God, This last design against the Woman, whilst in the Wilderness, shall most assuredly be made void; for though Babylon will be above all doubt of failing in it, and her great confidence, and raised expectations, shall make her say, I sit a Queen, and shall not see sorrow; yet her Plagues▪ will suddenly come, and Babylon's hopes, and Sion's fears shall not come to pass. This Flood shall not, cannot carry away the Woman, but must be swallowed up in the Earth: the Woman must have help, and we see that rather than want it, the Earth that hates, shall help the Woman. And that God which rides upon the Heaven in his People's help, and in his Excellency on the Sky, shall ride also upon the Earth for their help. And what comfort is this for the threatened Woman, that both Heaven and Earth will be against the design of this Flood, and shall utterly make it void. God hath said it, and it must be done: For verily, till Heaven and Earth pass, one jot or one tittle shall in no wise pass from this and other Prophecies, which the Lord requires his People to give heed to, till all be fulfilled.  
3. The last sign is the Dragon's making War with the Remnant of the Woman's Seed, Rev. 12.17. Which keep the Commandments of God, and have the Testimony of Jesus Christ. For this consider,  
1. The Woman is the Church of God in this European part of the World, where the Beast hath his Seat, and where he hath great Authority: The Church in the Wilderness, persecuted by the Dragon, but protected and nourished there.  
2. The remnant of the Woman's Seed are some who were the Seed of that Church, which the Dragon would carry away with the Flood, having been begotten in it by the Word of Truth; but when the Dragon makes this War with them, they are removed from it, into some other part of the World, which appears by this, 'tis said, the Dragon went to make war with this remnant: in the Greek 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, abiit, he went away: He goes away from the Woman, which must be the Protestant Churches, which the Serpent would carry away with a Flood, to make this War; therefore this remnant must be elsewhere. So he leaves his Work for afflicting this Woman to his invisible and visible Angels, and goes away to afflict this remnant: So that after the War against the Witnesses, and besides the casting the Flood out of his mouth, to carry away the Woman, he makes War with this Remnant.  
3. This Remnant is known by these two Characters:  
1. They keep the Commandments of God, and worship him according to his own Institutions.  
2. They have the Testimony of Jesus Christ. They hold it, yea and must maintain it and keep it up, notwithstanding the War made against them. Now when it shall be seen, that the Dragon is gone to make War against such a Remnant of the Woman's Seed, this will be a great sign of a Day of Redemption from Antichristian Tyranny drawing nigh. For the next thing which we read of, concerning the followers of the Lamb, is that the 144000 of the suffering and sealed Saints, get out of the Wilderness, and stand with the Lamb on Mount Zion, Rev. 14.1. and then it follows, v. 6. I saw another Angel fly in the midst of Heaven, with the everlasting Gospel, to preach it to those that dwell upon the Earth. Where observe, that as the Earth did help the Woman, so for a reward, the everlasting Gospel shall be preached to those that dwell upon the Earth. And then v. 8. we read, Another Angel followed, saying, Babylon is fallen, is fallen, that great City, because she made all Nations drink of the Wine of the wrath of her Fornication▪ Now as for this Remnant, this one thing may be observed. That whoever, and wheresoever they shall appear to be, thus much may with much certainty and comfort be concluded; that, as the Lord takes such care of the Woman, that she shall not be carried away of the Flood; so he will have the like care of this Remnant, that they shall not be destroyed by this War of the Dragon. For this is all that is said, he went away to make War with them. 'Tis not said he shall overcome and destroy them, whereas when the War against the Witnesses is foretold, 'tis said, the Beast shall make War against them and overcome them, and kill them; and we may well suppose that if God had intended the like effect of this War, it would have been foretold also: but their comfort will be this, the Dragon shall make War with them, and afflict them for a time, which will work for their good; he shall not overcome and destroy them: But when the Lord shall have chastised and humbled them, and done his whole work upon them by the Spirit of Judgement and Burning; he will then deliver them, and create upon Mount Zion and her Assemblies, a Cloud and Smoak by Day, and the shining of a flaming Fire by Night; for upon all the Glory shall be a defence.  
6. Some Advantages by the Knowledge of these Truths.  
If any shall ask, as Paul in another case, What advantage hath the Jew? So what advantage hath he that knows these Mysteries? What profit is there by speaking, or writing of them? I may answer, much every way: For,  
1. The knowledge of them may have a great Influence upon the Saints, to make them better Saints, and to promote Holiness and Godliness among them. This is the use which Peter makes of this Doctrine, 2 Pet. 3.11. Seeing these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? v. 14. Seeing ye look for such things, be diligent, that ye may be found of him in peace without spot and blameless. What things? The New Heavens, and the New Earth, wherein Righteousness shall dwell. This World will pass away, and a better will come: What should you do then, but pray that you may be accounted worthy of that World, and the Resurrection from the Dead, even of a part in the First Resurrection, and may stand before the Son of Man? God hath left us these Truths amongst his Oracles, and the Oracles of God are to be reckoned amongst the chief advantages which now the Saints have. Doth the Scripture speak in vain, saith James, Chap. 4. v. 5. Why but, if these truths which the Scripture speaks so abundantly of, are not to be read, studied, and searched into; than it must be said, that the Scripture speaks much in vain. Surely the Scriptures do not contain any superfluities of truths; and if such as preach the Gospel would be able to say as Paul, I have not shunned to declare the whole Counsel of God; then they should study, and preach these things.  
2. The knowledge of these truths will be Meat to the People inhabiting the Wilderness, if mixed with Faith in the heart. They are some of the hidden Manna, and Honey out of the Rock, and a Well in the Valley of Baca. Psa. 27.13. I had fainted, unless I had believed to see the Goodness of the Lord, in the Land of the living. David being once amongst the Idolatrous Philistims, was then in the Land of the Dead, even among such who were dead in sins, and alienated from the life of God, but then he believed that he should return to Judea, the Land of the Living; which is so called, Ezek. 32.23. Judgements are threatened to the Jews Enemies, because they caused terror in the Land of the Living. The Woman being in the Wilderness, her hope and confidence is, to see the goodness of the Lord in a Canaan. And the dead Witnesses shall be in the Land of the living.  
3. The knowledge of these Truths will be matter of encouragement to the People of God, to stand it out in an evil day. When 'tis known what Plagues are ready to come upon Babylon, men will take the more heed that they partake not in her sins, and that they be not found within the Confines of it. If the great Truth of the first Resurrection were well improved, what power would it have to keep men upright in apostatising times! Heb. 11.35. The Believers of old did not accept of deliverance, that they might obtain a better Resurrection. If the hope of a Resurrection, at so great a distance, was such a support, how much more should it be so now, being much nearer? This expression of a better Resurrection in Hope, did intimate that they might have had a present one then; their Enemies, that cast them down, would have given them a Resurrection, if they would have accepted it on their terms. Even so the Beast, that casts them down, will give a Resurrection to the Witnesses of Christ, if when risen they will fall down and worship him. Now what will better encourage the Witnesses to endure to the end, than the hope of a better Resurrection? Two great Resurrections are spoken of in Scripture:  
1. That of the slain witnesses, Rev. 11.11. After three days and a half the Spirit, of Life from God entered into them, and they stood upon their feet, and after ascended to Heaven, and their Enemies, beheld them; and that's all they do, they cannot kill them again. If any in such time accept of a Resurrection from the Beast, they must soon fall with him: But let them keep the Commandments of God, and the Testimony of Jesus Christ, so shall they stand with the Lamb on Mount Zion.  
2. That of the dead Saints at the coming of Christ, they shall live and reign with Christ. Here are two things much for the comfort of Saints:  
1. The godly shall be raised and be with Christ, long before the wicked shall be raised, and they shall be the Sheep at Christ's right Hand; and after the wicked shall be raised, and be the Goats at Christ's left Hand. The godly and wicked dye alike, and Worms devour their bodies, Eccl. 2.16. How dieth the wise Man? As the Fool. How dyeth the godly Man? As the wicked. But though they die alike, yet they shall not arise alike; but Saints first, and they shall be long in glory; and at last the wicked shall be raised, to shame and everlasting contempt.  
2. The Saints when raised, shall have glorious Bodies; the Wicked shall have immortal Bodies, capable of everlasting torments; but not glorious Bodies. For their vile Bodies shall be raised vile, and remain vile for ever. Their Bodies are vile whilst they live, more vile when they die, and shall be most vile when raised again. For as the Souls, so the Bodies of the godly and wicked shall be in a contrary State. If then the Saints shall have glorious Bodies in the Resurrection, the wicked shall have vile Bodies: and according to the degree of glory which the Saints Bodies shall have, will be the degree of vileness in wicked men's Bodies. What encouragement is this, to follow the Lamb whithersoever he goes, that so you may have assurance of living, and reigning with Christ!  
7. The conclusion of all, in some Counsels and Directions.  
1. Receive Christ now, and when he comes he will receive you to himself. Open to him, and he will open to you. Receive him for Life, and to be your Lord, and then you may say, when Christ, who is our life, shall appear, we shall also appear with him in Glory. Live in him and live to him, so may you hope to live and reign with him. If to you to live be Christ, then to die will be great gain, and to rise will be greater.  
2. Look for, and love the appearing of Christ: To them that look for him he shall appear; and give a Crown of righteousness to them that love his appearing. If you deny yourselves, and take up the Cross of righteousness, and follow Christ, than you shall have the Crown of righteousness.  
3. Have your Conversations in Heaven, mind heavenly things, and drive a trade in Heaven; buy Gold, white Raiment, and Eyesalve of Christ: Get the Powders of the heavenly Merchant, wherewith the Spouse is perfumed: Walk by a heavenly Rule, imitate an heavenly Pattern, and aim at an heavenly End; and so look for a Saviour from Heaven.  
4. Be of the number of wise Virgins; be Virgins pure, incorrupt, espoused to Christ: Take him as the Chiefest of ten thousand, and altogether lovely; and be wise Virgins in getting Oil for your Vessels. Let there be true faith joining you to Christ, that you may receive of his fullness, grace for grace. Rest not in a Form, but see that there be the Power of Godliness. Thus shall you go in with the Bridegroom to the Marriage.  
5. Have a righteousness exceeding the righteousness of the Scribes and Pharisees: For without this you cannot enter into the Kingdom of God. Mat. 5.20. This must be,  
First, The righteousness of Faith, which is the righteousness of God, laid hold on by Faith. This the Pharisees would not submit to, but went about to establish their own righteousness. You can't be righteous before God, but in the righteousness of God, even of Christ, God-Man.  
Secondly, A righteousness in your works, which must exceed that of the Scribes and Pharisees, in these two respects:  
1. You must be Servants to righteousness. Rom. 6.18. Being made free from sin, ye became the Servants of righteousness. The Pharisees, made their reighteousness a Servant to them, in that they sought their own praise thereby. Let yours exceed theirs, in being Servants of righteousness.  
2. You must love righteousness, and be Servants to it out of love. Baalam loved the wages of unrighteousness; the Pharisees loved the ways of righteousness; but Christ loved righteousness, Heb. 1.9. and so do those that are Christ's, and therein they exceed the Scribes and Pharisees. And if you have this righteousness exceeding theirs, consider what Promises are made to you, Isa. 33.24. Who among us shall dwell with devouring Fire? Who among us shall dwell with everlasting Burnings? He that walketh in righteousness and speaketh uprightness. Interpreters look no farther than Hezekiahs' time for a sense of this place, as if this and what follows had its accomplishment, when Jerusalem was besieged, and Sennachrib's Army destroyed; which may be part of the sense, and somewhat that was typical: But doubtless Isaiah looks to the last days here, as well as in many other of his Prophecies; even to the time when Jerusalem shall be a quiet Habitation, a Tabernacle that shall not be taken down, v. 20.  
Q. What then shall we understand by this Fire?  
A. It is such a Fire as the Righteous shall dwell with, and not be hurt by; and therefore not Hellfire, so they shall not dwell with it. Why should not the Fire which Peter speaks of be here meant? That Fire to which the World, that now is in Being, is reserved; called everlasting Burnings, because, as to the wicked which will be consumed by them, they will be the beginnings of everlasting burnings. For the ungodly ones, who shall perish by them, shall never be out of the Fire afterwards. Now who shall dwell with those burnings? who shall live when God doth this? and when this dreadful Conflagration shall be, who shall be like Moses on the Mount that burned, and not be consumed? The Answer is, He that walketh righteously, and speaketh uprightly. And 'tis farther promised, Thine Eyes shall see the King in his beauty. That is, Hezekiah, say Interpreters, who as in the time of the Siege, he did rend his clothes, and covered himself with Sackcloth; so when that great Deliverance was wrought, he was seen in his beauty again; but the Chaldee Paraphrase gives a better sense, which in Latin is thus rendered, Gloriam Majestatis, regis● seculorum in decore suo videbunt oculi tui. Thine Eyes shall see the King eternal, as he is called, 1 Tim. 1.17. in the glory of his Majesty. Even that King spoken of v. 22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King. And 'tis farther promised, They shall behold the Land that is very far off. That is, say some, Senacheribs Siege shall be raised, and then the Jews shall go abroad in the Land again. But what reason was there to call any part of Judea, the Land very far off from Jeurusalem? Surely somewhat else seems hinted; and why may we not think it to be meant of a Land very far off, in respect of the time of its being? For as we read of times afar off, so there was a Land far off in regard of the time of its existence, even the new Earth which is to be created; in which Righteousness shall dwell, and upon which the Saints shall reign with Christ. This was, in Isaiah's time, The Land very far off, but now very near, which they that walk in Righteousness shall behold.  
6. Pray earnestly that this Kingdom may come. God delights much in such Prayers. We may see what a large Commission is given for praying for these things, Isa. 45.11. Ask me of things to come, concerning my Sons. I have spoken much of them, and do you ask me of them. Ask, and you shall know much of them. Ask, and they shall come; ask me of them, and you shall have a share in them when they come. And concerning the works of my hands, command ye me.  
1. Command ye me. God hath put himself under a Law by his gracious Promise, Covenant, and Oath. He that Commands all, yields to be Commanded by the Prayer of his People.  
2. Concerning the works of my hands command ye me: Which may either look back to works already wrought, or forward to works to be wrought. First, to works already wrought: My Sons are the works of my hands, created to good works, and form for my praise. Now do you command me concerning them, and then I will command their Enemies to let them go free, I will say to the North, give up; to the South keep not back; bring my Sons from far, and my Daughters from the ends of the Earth. Secondly, to works to be wrought. I will create Jerusalem a rejoicing, and her People a joy; I will make the new Heavens, and the new Earth; and concerning these works which my hands shall make, command ye me.  
Those that would at last reign, must now overcome. First, within there is an Old Man to be overcome, and you must get the Rule of your own Spirits, which is better than to rule a City. Let Grace reign over Corruption; Spirit over Flesh. Let Faith, Love, and the Fear of God rule; in patience possess your Souls: Let there be a Kingdom of Patience, and then shall there be at last a Kingdom of Power. Secondly, you must overcome without: There is a World to be overcome; and that both the good, and the evil of it: The good thus; All things are lawful, but I will not be under the power of any. Covetous Men are under the power of Riches; let it not be so with you, do you, through Grace, rule them, and use them as you ought, and let not them rule you. And as for the evil things of the World, meddle not with them, but keep your selves unspotted of the World. Save yourselves from the Sins, and so shall you from the Plagues of an untoward Generation. There is a Satan also to be overcome: 1 John 5.18. He that is born of God keepeth himself, and that evil One toucheth him not. Tactu qualitativo; that is, by a touch altering the Nature; he shall not destroy the Divine Nature, or Seed of God in the Regenerate. He touched Adam and he died, but he can't so touch a true Saint. There is lastly, a Beast to be overcome? There is a twofold overcoming the Beast; First, In his temptations and endeavours to subject the Hearts and Consciences of all to him. So Saints choosing to suffer from him, rather than to serve him, do overcome. There is a Victory gotten over his Mark, and over the Number of his Name; when many do adore him, and reverence and honour his Name, as a Name above every Name, as exalting himself above all that is called God: they have his Name in greatest contempt; when some call him the Vicar of Christ, the Head of the Church; and when he shows himself that he is God: The faithful Witnesses overcome all these high Titles and great Names, and call him by his right Names; the Antichrist, the Man of Sin, and Son of Perdition. Secondly, In his Power and Kingdom. Overcome him in the first sense, and 'twill not be long before the Saints shall see him overcome in this latter sense. Great Promises are made to Overcomers in the Second and Third Chapters of the Revelations, and they look to the Day of Christ's Personal Reign, as the special time for their accomplishment. Not but that the Spirits of Just Men have the substance of them in Heaven: but when their Bodies shall be raised, then will be the eminent time of fulfilling them. For, then shall they rule the Nations with a Rod of Iron, and sit with Christ upon his Throne. Be Overcomers then, and you shall be able to say at last, as Joshua did, Not one thing hath failed of all the good Word which the Lord hath spoken.  Written by William Alleine, Minister of the Gospel.  
FINIS.   

Some Discovery OF THE NEW HEAVENS, AND THE NEW EARTH.  
ALSO OF The Earnest Expectation of the Creature, to be delivered from its Bondage, into the Glorious Liberty of the Children of God.  
TOGETHER With some Hints wherein it will consist: Gathered out of Holy Scriptures.  
AS ALSO A Guests at the Time wherein it may probably be expected.  
Together with the Profitable Uses to be made of it; As in 2 Pet. 3.14.  
By WILLIAM ALLEINE, Now with the Lord.  
LONDON, Printed for Benjamin Harris: 1679.   

Some Discovery OF THE NEW HEAVENS, AND THE NEW EARTH.  
IN the former TREATISE, the passing away of the Old Heavens and Earth, was handled, and their perishing by Fire: And now I shall add somewhat concerning the New Heavens, and the New Earth which are to succeed them, as we read. 2 Pet. 3.13. Nevertheless we according to his Promise, look for New Heavens and a New Earth, etc. And certainly 'tis not a state of glory in the Heaven of Heavens, where Christ is, and where the Spirits of just Men made perfect are; which is here meant. For the New Heavens of which Peter speaks, are not yet in Being, but are Promised; we according to his Promise look for New Heavens; this Promise is in Isa: 65.17. Behold I create New Heavens, and a New Earth; these are yet to be created, Isa. 66.22. As the New Heavens and the New Earth which I will make, shall remain before me, etc. I have not made them already, but I will make them. And the time is hinted when they shall be created, Isa. 65.13. my Servants shall eat, but ye shall be hungry: my Servants shall drink, but ye shall be thirsty, my Servants shall rejoice, but ye shall be ashamed etc. And the former troubles shall not be remembered: this Promise hath not been already fulfilled, for the People of God have not been yet in such an estate, as to leave all their troubles behind them, and to forget them; but such a time shall be, for (saith the Lord) I create New Heavens, and a New Earth. A New Earth as well as New Heavens, which Intimates a great change here below. Neither is it the Gospel-state of the Church, which was to succeed the Legal state, which is all here meant, for this was in Being when Peter wrote; but the New Heavens, and Earth were looked for. And lastly, These New Heavens, and New Earth must be created when the World which now is shall perish by Fire, and that will be at the day of Judgement, 2 Pet. 4.12.13. Thus we see what we are to rest in, as meant by the New Heavens, and the New Earth.  
In the next place, to show what they are, consider in the general those words of Peter; 2 Pet. 3.15.16. As our beloved brother, Paul hath written unto you, as also in all his Epistles, speaking of these things: What things? Doubtless the New Heavens, and Earth are these things, for of these, Peter last spoke; therefore when Paul speaks of the manifestation and glorious liberty of the sons of God, and the creatures earnest expectation of it, Rom. 8. and also of the Saints judging the World. 1 Cor. 6.2. These are the same things of which Peter speaks: but most plainly the New Heavens, and New Earth are spoken of in the Epistle to the Hebrews, and because Peter saith, Paul had written of these things? this is, conceived to be one of the best Arguments to prove that Paul was the Author of that Epistle: now Heb. 2.5. he speaks of a World to come, the same with the New Heavens, and the New Earth and Heb. 12.26, 27. of a Kingdom which cannot be moved, and of the removing of things which may be shaken, and in relation to the purifying, and consuming work of that day; 'tis said, Our God is a consuming Fire. And somewhat might be gathered out of every one of Paul's Epistles touching these things; except that to Philemon. Thus in the general.  
Now to come to a more particular unfolding of this Mystery, we are to consider, that the Heavens, and Earth may be taken these three ways.  
First, in a Natural, secondly, a Civil, thirdly, in an Ecclesiastical respect.  
1. In a Natural respect; And thus we may conceive that all things below the Heaven of Heavens (which is the Throne of God, and Seat of the Blessed) are to be in some respect made new. Indeed the Heaven of Heavens is called the high, and Holy place, and no change was made in it by Man's sin, & it is so Glorious already, that we have not ground to conclude it will be made better: but as for the inferior Heavens, and Heavenly Bodies in them, as Sun, Moon, and Stars, there is this to be said concerning them: As they sometimes send down some malignant and hurtful Influences upon this inferior World, which may be reckoned amongst the Fruits of Adam's sin: so in the times of Restitution these shall cease. I shall mention some places of Scripture which afford us some ground thus to conclude it, Psa. 11.6. there is this promise, The Sun shall not smite the by day, nor the Moon by Night; when 'tis said, The Sun and Moon shall not smite; this doth intimate, that sometimes they do smite Men, and surely 'tis Sin; which hath been the cause of this smiting. And if this promise of their not smiting shall be made good to any, in the time of the Old Heavens, and Old Earth; then much more shall it be made good in the times of the New Heavens, and the New Earth. The Sun did once beat upon the Head of Jonah that he fainted, and wished in himself to die, Jonah. 4.8. Certainly it shall not be thus in the times of restitution, and refreshing: the Sun shall revive and strengthen, and not cause fainting, and make Men wish to die, Deut. 3.3.28. His Heaven, shall drop down Dew. Whilst Israel did keep Covenant with God, the Heavens were his Heavens: much more when all Israel shall be called, and saved, the Heavens shall be their Heavens; the Sun, Moon, and Stars, shall be theirs, so, as that their influences shall not be hurting, and smiting; The Stars in their courses shall not fight against them, as once they did against Sisera. Their Heavens shall not be, as many times now they are, Brass over their Heads, but shall drop down Dew, and the former and the latter Rain that is, Rain in season shall descend, and there shall not be a Sweeping Rain, which shall leave no Food behind it. And 'tis not at all to be doubted, that when the Jews shall be all effectually called, and enter into their rest, Joseph's Blessing shall be the Blessing of all the Tribes of Israel, and that in a more ample and eminent manner than when Joseph had his Lot in Canaan Deut. 33.13, etc. of Joseph he said, Blessed of the Lord be his land, for the precious things of Heaven, for the Dew, and the deep that coucheth beneath, and for the precious Fruits brought forth by the Sun, and for the precious things put forth by the Moon, and for the chief things of the ancient Mountains, and for the precious things of the lasting Hills, and for the precious things of the Earth, and the fullness thereof, and for the good will of him that dwelled in the Bush. joseph's Blessing did then consist in precious things, and that which made all these precious things, more exceeding precious, was, the good will of him that dwelled in the Bush; and when Joseph shall be called and United to Judah under one King, then shall he have the good will of him that dwelled in the Bush, and a Blessing of precious things added thereto. Certainly, we may well conclude that as the Tribes of Israel had these their Blessings in some Degree, when Canaan was Conquered, and divided amongst them, so when the Jews shall be called, then shall they have these Blessings, wherewith Moses the Man of God blessed them, in the fullness of them: but that the great change which shall be in the Natural state of things, may be more fully set forth, I shall with such largeness as the Matter doth require, whilst upon that eminent place, Rom. 8.19. etc. For the earnest expectation of the creature waiteth for the manifestation of the Sons of God, etc. The Apostle had said, v. 18. I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Saints after a long time of Suffering, must have a time of Glory, As there is to be Eternity of Glory in Heaven, so a set time also for the Church to have great Glory upon Earth. This is proved from the earnest expectation of the Creature; and from the Saints groaning within themselves, and waiting for the Adoption, even the redemption of their bodies; The whole creation groaneth, and Saints groan. What doth this import, but that the World is weary of its present state of bondage, and longs for the time when it shall pass away in respect of its present corrupt and slavish estate, and be in its refined, restored, and free state, of which God hath spoken by the mouth of his Prophets? The Heavens would be New Heavens, the Earth would be a New Earth, they look with outstretched Neck for that happy time when it shall be said, The Lord bless thee O Habitation of justice, and Mountain of holiness; and when the Sons of God that have lain among the Pots shall come forth and be as the wings of a Dove, covered with Silver, and her Feathers with yellow Gold, and so have their glorious Liberty, and Manifestation.  
By Creature here is meant, the World which is now subject to Vanity, and in bondage to corruption. It's condition is much worse now, by Man's sin, than it was at first. This condition is contrary to its Nature, It would be restored to its Primitive State, and is not at rest till it be so.  
Here are three things to be considered: First, What the Primitive State of the Creature was: Secondly, What its present bondage is: Thirdly, What the Liberty is which it longs for. What the Primitive State of the Creature was, these Particulars show:  
1. The Creature was very good; there was no evil in the Creation. Gen. 1.31. God saw every thing which he had made, and behold it was very good. Full of virtue, and Vigour; of beauty, and comeliness, Gen. 2.27. As Trees, so other things were beautiful to the Eye, there was nothing hurtful and grieving; No Thorns, or Thistles, for these were a part of the Curse. Solomon complains, all is Vanity, and vexation of Spirit: 'Twas the Evil and bitter thing Sin, which was the cause of it.  
2. There was Peace in the Creation, a due subordination, and subjection, and Concord, and agreement; nothing of Rebellion, nothing of enmity, no wasting, or destruction in any part of the Creation, as a Fruit of enmity.  
3. The Creature was made that it might serve for the Honour of the Creator. God made all things for himself Prov. 16.4. All his works were to praise him.  
4. Man was Lord of the Creation. Rule thou over the Fowl of the Air, the Fish of the Sea, etc. Gen. 1.28. And the Creatures did own Man's Dominion over them, and became willingly subject to him, the Beasts and Fowls came to Adam, as it were to do him Homage, and he gave them Names.  
2. What the Creatures bondage is? This consists,  
1. In the loss of very much of its Primitive virtue, and beauty. Sin hath much defaced, and enfeebled the Creation. Meat hath not that strength to nourish, which first it had Isa. 3.1. we read of the Stay, and Staff; of the Stay of Bread, and the Staff of Water. If Adam had not Sinned this Stay and Staff would have been a sufficient support of Man's life when it's going away.  
2. In that enmity which is now amongst Creatures. There is a war in the Creation; Creature against Creature: In the Sea the greater Fishes devour the less, the dry Land, and Air are full of Beasts, and Birds of prey.  
3. In the sinful abuse of Creatures, they are in bondage to the lusts of Men; and are many times provision For the Flesh to fulfil it in the lusts thereof. We may observe, that the First Sin was the abuse of a Creature: God had forbidden to Men the eating of the fruit of the Tree in the midst of the Garden; when Man did eat, the Creatures bondage began. This sinful a buse was its bondage; And this one Creature being thus abused, and brought into bondage, God did in a way of judgement (as a just recompense of Man's Sin) leave the rest to be subject to Vanity, and less helpful to Man: Adam delighted in the forbidden Fruit more than in pleasing God, and therefore was left to love and serve the Creature, more than the Creator; We may take Notice how this bondage is set forth in Scripture, 1. Joh. 2.16. All that is in the World, the lust of the Flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the World. There are these several Lusts in the World, and the World affords them their several Objects; carnal Delight? are the Objects of the lust of the Flesh, worldly riches, and Propfits are the lusts of the Eye. And do please the Eye, Eccles. 5.11. When goods increase, what good is there to the owners, saving the beholding them with their Eyes; and when these worldly things are enjoyed, and Men prosper, and grow great thereby, then Pride usually compasseth them about as with a Chain, and so they become the Pride of Life. Now this is the bondage of the Creatures, to feed the lust of the Flesh, the lust of the Eye, and the Pride of Life. We may observe, that all these lusts did meet in, and made up the first sin; the Forbidden Fruit was fair to the eye, there was the lust of the Eye: there was a lust to eat of it, and an eating to satisfy that lust: so there appeared the lust of the Flesh: and as the Devil suggested, so Adam and Eve thought to be thereby as Gods, knowing good and evil; there was Pride; and as this Sin brought in all others into the World, so we see how the Offspring resemble their Begetter, and how all Adam's Children by generation, do bear the Image of the Earthly Adam. Again see Jam. 4.3. Ye ask that ye may consume it upon your lusts: Lust is a great Devourer; what great Estates are many times consumed by it? This is a bondage to the Creature, which would serve men's Necessities, but not their Lusts. And the Apostle calls such, a dulterers. A dultresses: The Creatures are defiled and deflowered by inordinate love to, and sinful abuse of them. And lastly consider, Luke. 16.9. where Riches are called the Mammon of unrighteousness: 'tis a Bondage to them to be so; they would and should be the Riches of righteousness; now they are the Mammon of unrighteousness. When they are gotten by righteousness, Hab. 2.9 Woe to him that coveteth an evil covetousness; or, gaineth an evil gain. Achan's Wedge of Gold was evil gain; Naboths Vinyard was evil gain to Ahab. Judas his Thirty pieces of Silver were evil gain to him: they are also the Mammon of unrighteousness, when not made use of for men's own good, or the good of others, which are in want; many have Riches, but not a Heart to use them; not like Christ who accounted giving best. But they account having, and keeping best. Lastly, they are the Mammon of unrighteousness, when employed to promote, and carry-on an evil and mischievous design. Haman's Ten thousand Talents, which he would give to promote the work of destroying the Jews, were the Mammon of unrighteousness.  
4. The Creatures bondage consists in a subjection to Satan; Adam lost his Dominion in the Creation, and Satan hath usurped it; who by Divine Permission hath sometimes power to make Creatures his Instruments in his evil designs: By Fire he destroyed Job's Sheep, and the Servants which kept them: By Wind he overthrew the House where Job's Sons and Daughters were: Sometimes he makes Creatures his alluring Baits to draw men to sin. Now the Creature groans under this bondage to Satan, and longs for the time when he shall be bound, and cast into the Bottomless Pit.  
5. In being so much in bondage to men, which are God's Enemies: The Creation groans under an Antichristian Yoke; and as the Souls under the Altar cry, How long, O Lord, dost thou not avenge our blood? So the Creatures cry, How long, O Lord, dost thou not avenge our bondage on them that oppress us? They long for the Fall of Babylon, and the Destruction of the Man of Sin; and as when Babylon shall fall, the Heavens and holy Apostles and Prophets shall rejoice over her: so also shall the whole Creation, which now groaneth and traveleth in pain.  
Thus much of the Creatures bondage, in which we may see the evil nature of Sin; whereby not only Men, but the whole Creation hath been brought in bondage to corruption. As in things which God hath made, His Eternal Power and Godhead, His Wisdom and Goodness are seen: So in them as made subject to vanity, we see what an evil and bitter thing Sin is; when Achan sinned, he brought Ruin upon himself, his Sons and Daughters, Oxen, Asses, Sheep, and Tent, and all that he had. Here consider:  
1. The Creatures forbid these Abuses, and cry out against those that abuse them. As God complained once, that he was pressed as a Cart laden with Sheaves: so the Creation complains of being pressed with Man's Wickedness, Covetousness, Pride, Luxury and Drunkenness, which are a burden to the Creation. And as the dumb Ass reproved the madness of the Prophet; so the dumb Creatures reprove the Wickedness of Men: when they love them inordinately, and serve them, and their Lusts by them: What is their voice, but like that of the Angel to John? See thou do it not, we are thy fellow-creatures, worship God.  
2. The abused Creatures will cry against those that abuse it, Hab. 2.11. The Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it. When a Town is built by blood, and a City is established by Iniquity, than the Materials do (as it were) cry for Vengeance on such Builders, Jam. 5.12. Go to now, ye rich men, weep and howl, for the miseries that shall come upon you; your riches are corrupt, your Garment Motheaten: You will rather let Moth and rust corrupt them, than amploy them to any good Use; and this Rust shall be a Witness against you.  
3. 'Tis mercifulness to Creatures to use them well, and cruelty to abuse them; those that do thus, are cruel to their own Souls, and to the Creatures: Sinners are cruel to the Creation; Saints are pitiful to it, when they use and do not abuse Creatures.  
Thus much of the Creature's Bondage.  
3. What the Creature's Liberty is, into which it shall be delivered?  
1. There shall be peace in the Creation: As Christ makes peace betwixt God and Men, betwixt holy Angels and Men; and will in the time of the New Heavens make peace betwixt the Saints: so will he also makes peace in the Creation; and that Promise in Isa. 65.25. may be fulfilled in a literal, as well as a mystical sense: The Wolf and the Lamb shall feed together, and the Lion shall eat Straw like the Bullock; but Dust shall be the Serpent's meat, upon it the Curse shall remain.  
2. The Creatures shall be again very good, and not vanity and vexation of spirit: They shall recover their lost Vigour and Beauty, Acts 3.21. There shall be a restitution of all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est restitutio in pristinum statum; A bringing back to the First State: Matth. 12.13. He stretched out his hand, and it was restored whole like the other. And thus the Earth shall be so restored, as to have a new State and Face: It shall not be Iron under men's feet, through want of Rain in the season of it: Neither shall it be barren and unfruitful. What Elisha did at Jericho, might be for a Type of that which shall be done in the times of Restitution: 2 King. 2.21. The men of the City said, The situation is pleasant, but the water is naught, and the ground barren; then Elisha went forth to the springs of water, and cast salt therein. Thus saith the Lord, I have healed these waters, there shall not be any more from thence death, or barren land. And 'tis remarkable, what Josephus writes of this healing of the waters of Jericho, by Elizaeus' Bell; Jud. lib. 5. chap. 4. This Fountain which before was the cause of Famine and Sterility, was now the cause of Plenty and Fertility; and so it watereth the ground, that where a little of it cometh, it doth more good than all other waters which lie long upon it: There are goodly Orchards, and many sorts of Palm-trees growing by Brook's-sides; and the fattest being pressed, yield a Juice like Honey: and he after saith, we may call that part of the Earth divine, where whatsoever Fruit is most dear and precious, is in most abundance. Also in all other Fruits it surpasses all Countries in the World, for it multiplieth all things, and increaseth them sooner there; the cause whereof I judge to be the pleasant waters, and warm nourishing Air, which inviteth all things to spring, and then increaseth them; and the moisture causeth all things to take firm root, and defendeth them from drought: In Summer the Air of that place is so temperate, that when it snoweth in other parts of Judea, and is extreme cold, the Inhabitants in this place do only wear a Linen Garment. Thus he declares the Fertility of Jericho, caused by that Miracle; and certainly a greater Miracle than this here will be wrought; for there are promises in Scripture of a great Fertility, that shall be after the Calling of the Jews, Ezek. 36.30. I will multiply the Fruit of the Tree, and the Increase of the Field, so that ye shall receive no more reproach of Famine: Verse 35. The Land that was desolate shall become like the Garden of Eden. What a great Change will there be in the Earth, when desolate and barren Land shall be like Eden! And as we have ground to conclude, that many of God's Works wrought among the Jews of old, were typical of greater Works, which shall be wrought for them at last; for which, see Jer. 23.8. So why may we not gather something from that work of God, in giving them Water out of the Rock? And that which I would especially hint, is, from Deut. 32.13. He gave them Honey out of the Rock, and Oil out of the flinty Rock. The Water is called Honey and Oil: And why? First, Because it was a Supply flowing from special Grace and Mercy; special Grace adds a great deal of Sweetness to common Mercies. Secondly, It was an extraordinary Supply in time of great need; Water in that extremity was as Honey and Oil. Thirdly, It was a Type of Christ; for, They drunk of that Rock which followed them, and that Rock was Christ, 1 Cor. 10.4. An Eye of Faith looking unto Christ, would make it sweeter and more pleasant than Honey and Oil. Fourthly, It being Water given them by a Miracle, might have sweetness and virtue beyond ordinary water: For as the Bread given them by a Miracle, has the taste of Honey and fresh Oil; so might this mirhculous Water: When Christ turned Water into Wine, that was far better than ordinary Wine; the Governor of the Feast said, Thou hast kept the good Wine until now. The other in comparison with this, did not deserve to be called good Wine: Doubtless that miraculous Wine was the best Wine that ever was drunk; and why may we not conceive the like of this miraculous Water, which might be typical in relation to the times of Restitution, in which, even Water, the most common mercy, shall have much more virtue and pleasantess in it, than now it hath. 'Tis said of Fire and Water, that they are good Servants, but bad Masters; and the● have often been bad Masters, in these times of the Old Heavens and Old Earth; but in the time of the New, they shall be good Servants alone, and no more bad Masters to the Saints: The Air also will be sweet, wholesome, and fructifying, and what hath a spiritual meaning, Cant. 4.16. will be then true in a natural sense also; The Northwind shall awake, and the Southwind blow, that the Spices may flow forth. No blasting-wind, or that which will hinder the flow forth of Fruits, but that which shall farther their flowing forth: and then the rough wind shall be stayed in the day of the East-wind.  
3. The Creatures shall be delivered from all their usurping and oppressing Lords. Satan shall not Lord it over them, neither the Man of Sin; they shall be together in the Bottomless Pit; and all Christ's Enemies will be made his Footstool, whereby the Creature shall have its somuch longed-for Liberty, and shall be in Subjection to him, who is to be the desire of all Nations, and of the whole Creation; of whom 'tis said, Psa. 8.4. What is man that thou art so mindful of him, and the son of man that thou visitest him? thou madest him a little lower than the Angels, and hast crowned him with glory and honour; thou hast made him to have dominion over the works of thy hands, and hast put all things in subjection under his feet. Which must be fulfilled in that World which is to come; as is evident, Heb. 2.5, 6. For as to the present state of things in the World, as now▪ it is, the Apostle saith, v. 8. We see not yet all things put under him.  
4. The Liberty of the Creature consists in the lawful Use of it, 1 Cor. 7.31. They that use the world as not abusing it. Here two things may be observed:  
First, The Creature is to be used, and not enjoyed: Life and Happiness doth not consist in it; carnal men enjoy the Creatures, the covetous man enjoys his Wealth, as Dives did, Son remember that thou in thy life-time hadst thy good things. Worldly men have their portion in this life, and say, 'Tis good to be here: Now such an enjoying of the Creature holds it in bondage; its Liberty is to be used well; insist Psa 110.7. 'tis said of Christ, He shall drink of the Brook in the way, and then men should lift up the head and heart to him, in whose favour is their life.  
Secondly, The Creature should be used lawfully, and not abused; a lawful Use is its liberty: There is a natural Use of Creatures, which is for Food and Raiment, and somewhat for Delight; for Gen. 2.9. Out of the Ground God made every Tree to grow which was good for Food, and pleasant to the eye. In the times of Restitution it will be so; Fruits both profitable and pleasant, will be made to grow: Hos. 2.21. It shall come to pass in that day; that is, when the Jews shall be betrothed to the Lord: I will hear saith the Lord, I will hear the Heavens, and the Heavens shall hear the Earth, and the Earth shall hear the Corn, and the Wine, and the Oil, and they shall hear Jezreel: When the Jews shall be Jezreel, the Seed of God, all the Creatures shall with one consent serve that Jezreel. What is the reason that now 'tis otherwise? for many times the Heavens hear not the Earth, the Earth hears not the Corn, the Corn hears not men: 'Tis because for the most part instead of being a Jezreel, they serve a Jezabel. There is a Spiritual Use also to be made of Creatures; and so in them, as in a Glass, we should behold the Glory of the Lord, and we should praise him as the Creator of them, and honour him with them. The great Whore glorifies herself with what she hath: this is the Creature's bondage; but when the Promise shall take place, Mic. 4.13. I will consecrate their gain to the Lord. And their substance to the Lord of the whole Earth, than the Creature shall have its due, and deserved Liberty.  
Thus much for the Change which will be in the Natural State of Things.  
2. There will be a Change in the Civil State of Things; there will be New Heavens, and a New Earth, in a political sense; for in the New Earth dwelleth righteousness. All Civil Government will be administered in a way of Righteousness; for as Amos. 5.24. Judgement shall run down like Water, and Righteousness as a mighty stream. In Antichrist's Kingdom, unrighteousness, cruelty and oppression hath been a mighty Stream; but that sinful Kingdom must be destroyed, and after this, Judgement shall dwell in the Wilderness, and Righteousness shall remain in the fruitful Field, and the work of righteousness shall be peace, and the effect of it quietness, and assurance for ever. Isa. 32.16. there shall not be then, any Throne of iniquity establishing mischief by a Law. But that which above all doth commend the happiness of those Times in point of Government, is, this Government then will be Theocratical, and Divine; so that there will be another Divine Commonwealth, more glorious than that of the Jews heretofore. After the Jews were brought out of Egypt, as God made them a Church in the Wilderness, so also a Commonwealth; and God himself was Supreme amongst them, and gave them, as a Moral and Ceremonial, so a Judicial Law: so that he was their King and Lawgiver, and their Divine Commonwealth was not to end, till the coming of Christ; according to that Prophecy of Jacob, Gen. 49.10. the Sceptre shall not depart from Judah till Shiloh come. Jacob's prosperity was to grow at last into a Kingdom, and Commonwealth and to continue till the coming of Christ. The Sceptre of this Kingdom was given to Judah; now though the Ten Tribes revolted from the Sceptre, and after were carried Captive, and did not return, and so were without a King, and without an Ephod, etc. yet Judah did remain as a Divine Commonwealth till the coming of Christ; and Judah had right to the Sceptre, though sometimes it was violently wrested out of the hand of Judah, yet of right it did belong to Judah till Shiloh came, and then Judah's Sceptre did return to him that gave it, and then the Jews Crucifying the Lord of glory, God did suffer their City to be Trodden down of the Romans; and then their Commonwealth, till that time continued in the Tribe of Judah, was utterly destroyed, and they were carried Captive into all Nations, till the times of the Gentiles shall be fulfilled; and when these shall be fulfilled, then shall the Jews have again a Divine Commonwealth; And Joseph and Judah being Joined together they shall have one King, as is evident Ezek. 37.22, 24. I will make them one Nation, and one King shall be King to them all; David my Servant shall be King over them. That is Christ who shall reign in Righteousness, and give them Civil as well as Spiritual pastors, even Judges as at the first, and Counsellors as at the beginning Ezek. 34.23. I will set up one Shepherd over them, and he shall feed them, even my Servant David; and how happy they shall be then, is shown: I will make a Covenant of peace with them, and the evil Beasts shall cease out of the Land, and they shall dwell safely in the Wilderness, and sleep in the Woods: I will make them, and the places round about my hill a Blessing; there shall be showers of Blessings. Now as Mr. Baxter once said; It is this Theocratical polity, or Divine Commonwealth, which is the unquestionable Reign of Christ upon Earth, which all Christians are agreed, may be justly sought, and the temporal Dignity of Saints, which would undoubtedly much bless the World. And (he sayeth) whether there be any other Reign of Christ to be expected; that is, by his visible personal Abode. This controversy I do not now determine. For my own part I reverence the Ancients that were of that mind, and many latter that have followed them. I am myself as merely Neutral in it, as in almost any point of so great moment so often propounded to my consideration; I oppose them not in the least: nor am I for them; Now as for the Visible, and personal Abode, and Reign of Christ upon Earth, having given some arguments for it already: I shall here add something more, to see whether any contrary, or Neutral Judgement may be more inclined to the owning of this Truth. And,  
1. this truth doth clearly spring forth from 2 Pet. 3.13, Nevertheless we, according to her Promise, look for New Heavens, and a New Earth, wherein dwelleth Righteousness. Where we may take Notice of these particulars:  
First there will be a great and blessed change wrought in the World so far as to make all things New, even to the bringing in of a New World. This is the Saints expectation, we look etc. the Apostles, and other Saints did then, and therefore we ought, now to expect this New World, consisting of a New Earth, as well as a New Heaven.  
Secondly, this New World shall have Inhabitants in it; for there shall be Men in it: which may be gathered from those words; In which dwelleth Righteousness. If Righteousness, then both the subjects, and the Objects of it, that is Men living and acting Righteously; and these shall Dwell in this New Earth, they shall not be as wayfaring Men that tarry but a Night, but shall dwell in it; They shall not be here, after this New Creation, but a day with Christ of twenty four hours, and then ascend to Heaven; not a day as Men count a day, but a day as 'tis with the Lord: that is, a Thousand years, and a Thousand years, as one day v. 8. which hath been taken as a Periphrasis of the day of Judgement. This is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a World to dwell in, and for Men to abide in so long as to be called Inhabitants. And this Inhabited World is chiefly, that which Christ is said to Rejoice in Pou. 8.31. Rejoicing in the habitable part of his Earth, and my delights were with the Sons of Men. This is the Land which shall be called Beulah. Isa. 62.4. Thou shalt no more be termed Forsaken, neither shall thy Land any more be termed, Desolate: that is, without Inhabitants, but thou shalt be called Hepzibah, and thy Land Beulah; For the Lord delighteth in thee, and thy Land shall be Married to Christ; that is,  
Thirdly, Christ shall come personally at his time, when the World that now is shall perish, and the New Heavens, and the New Earth shall be Created. For this Personal coming is that which the Scoffers derided, ask where is the promise of his coming? v. 4. Again, this is that which the Apostle asserts. v. 10. The day of the Lord will come, and come as a Thief in the Night; which Mat. 24.43. and 1 Thess. 5.2. is affirmed of Christ's second coming, and when the Battle of Armageddon shall be, than Christ shall come as a Thief. Rev. 16.15. and lastly the passing away of the Old Heavens, and Earth, and consequently the creating of the New, will be at the day of Judgement, v. 7. The Heavens and Earth are reserved to fire against the day of Judgement; and all do grant, that Christ will come personally at the day of Judgement, and when he comes, all the dead Saints shall be raised, and appear with him. Now put all these things together. The Old Heavens and Earth must perish, new must be created. Saints and Righteous Men must, after this, dwell in the New Earth; and at this time will be the day of Judgement. Therefore there must be a Visible, and personal presence, and reign of Christ upon this New Earth, then to be called Beulah, and Christ will not marry it, and be presently, after a day, divorced again; but as the Saints shall dwell in it, so Christ with them. If any shall Object, that the Judgement shall not be till after the one thousand years, and the destruction of Gog and Magog, for then 'tis said Rev. 20.11. Christ shall sit upon a great White Throne, and the dead, small and great shall stand before him, and why may not this be the day of Judgement spoken of by Peter? For answer to this, I shall say, that if this of Peter, and the 20. Rev. be well considered, and compared together, it will evidently appear that there will be a day of Judgement begun, at the time of Antichrist's destruction, and the final fall of Babylon, and the perishing of the World which now is, which is called by some, the Morning of that great day, and will be at the beginning of the one thousand years; And a day also after the end of them, called the Evening of that day.  
And as for the Judgement, the Scripture gives evident ground to state it thus: even by considering it in a threefold step, or degree of it:  
1. There is a particular judgement which passes upon all Souls, at their separation from their Bodies: Eccles. 12.7. Then shall the dust return to the Earth, as it was: and the Soul shall return unto God that gave it. The Souls of all men do at their Death return to God, but in a different manner; some fall into the hands of the living God, and that is a fearful thing to fall into the hands of revenging justice, and wrath; others having before committed their Souls into the hands of God, are carried by Angels to Heaven, where an hand of mercy receives them.  
2. There will be a Farther work of Judgement at Christ's second coming, even at the beginning of the thousand years; which as it is spoken of by Peter, so by Daniel. 7.26. When the Son of Man comes in the Clouds of Heaven, than the Judgement shall sit and we may consider what shall be done by that Judgement then sitting, in relation to the Wicked. The Dominion of the little Horn will be taken away, and so Antichrist's Kingdom will be wholly destroyed; for the Judgement shall sit, and they shall take away his Dominion, to consume, and to destroy it even to the end. And then also it will be as Peter saith, a day of Perdition of ungodly Men, even of those who shall then be found standing up against the Prince of Princes. And Farther in relation to the godly, it shall be a day to give reward to them, and what reward this shall be, we see, Dan. 7.27. The greatness of the Kingdoms under the whole Heaven shall be given to the People of the Saints, of the most High, and all Dominions shall serve him; they shall be judged to reign with Christ. This we see also Mat. 25.15. and Luk. 19.17. What shall be said to those that improve their Talents and Pounds? Well done good and faithful servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the joy of thy Lord; so as to reign with him. Be thou Ruler over five Cities, be thou Ruler over ten Cities. At this time the Saints shall be judged to have an Inheritance in the Kingdom of Christ, as it is distinct from the Kingdom of the Father; of both which mention is made, Ephes. 5.5.  
3. The last step which Christ will take in the Judgement will be after the ending of the thousand years, and this is that Judgement mentioned Rev. 20.11. Then the wicked shall be raised, and brought to Judgement, even such whose Names are not written in the Book of Life, as there 'tis said, and shall be cast into the Lake of Fire. At this time also there will be a Farther work of Judgement in Relation to the Godly. For they shall be then judged to an inheritance in the Kingdom of the Father. At the Judgement mentioned by Peter they shall have Judgement for an inheritance in the Kingdom of Christ; and at that spoken of Rev. 20. Judgement for an inheritance in the Kingdom of the Father. Mat. 25.31. When the Son of Man shall come in his glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he shall have come] and so after the time of his coming in Glory, he shall sit upon the Throne of his Glory, and all Nations shall be called before him, and he shall set the sheep on his Right hand, and the Goats at his Left hand, and now although it hath been Stated thus, that at the beginning of the Thousand years, he shall set the Sheep on his Right hand, and after the End of them the Goats at his Left hand, yet it seems more agreeable to the expressions there, to conceive that both sorts shall be set in this posture together, and shall thus stand before Christ the Judge, and then the wicked shall be judged to go away into everlasting punishment, and the righteous into Life eternal in the Father's Kingdom. And thus as at Peter's day of Judgement, Being the Morning of it; the Saints shall be the blessed of Christ, and receive an Inheritance in his Kingdom, and reign with him; so at John's day of Judgement, or at the Evening of that day; they shall be the blessed of the Father, and be admitted to the enjoyment of their Inheritance in his Kingdom. Hence 'tis, the King shall say to the Sheep on his right hand, Come ye blessed of my Father, inherit the Kingdom; that is, take your Inheritance in my Father's Kingdom.  
2. 'Tis most evident from Scripture, that there will be a time in which the Jews shall be called, and delivered from their spiritual Captivity, which is upon them, by their blindness and unbelief; and the vail which is upon their Hearts shall be taken away, They shall be delivered from their outward Captivity and also be in a state of freedom, Rest and Power; and in this estate must long continue, even for many generations, as hath been shown in the former Treatise. Now that there shall be a personal coming of Christ, when the Jews shall be thus redeemed from their Captivity, is most evident Luk. 21.23, 24. etc. There shall be great distress upon the land, and wrath upon this people, and they shall be led away Captive into all Nations, and Jerusalem shall be Trodden down of the Gentiles, till the times of the Gentiles be fulfilled. The Gentiles Captivating the Jews, and treading them down, were the Romans; these Gentiles have their time set, how long they shall Reign. The Roman Monarchy which did Tread down Jerusalem, in the Letter, and doth now Tread down the Mystical Jerusalem; that is the Church, as we Read Rev. 11.2. hath a period set to it: thus far shall it come, and no farther; thus long it shall continue, and no longer, that is, at the end of forty and two Months, reckoning them from the beginning of the latter treading down, mentioned Rev. 11. Rome, the seat of this Monarchy shall be destroyed. And then will the Jews deliverance from their long Captivity begin: Now what shall happen when these times of the Gentiles shall be very near their end? This we see v. 25. there shall be Signs in the Sun. In the Moon and in the Stars, and upon the Earth distress of Nations, men's Hearts failing them for fear, and for looking after those things that are coming upon the Earth; for the powers of the Heavens shall be shaken, and these show the day of their redemption to be drawing nigh. v. 28. Now when these times of the Gentiles shall be fulfilled, and there shall be such a shaking to remove quite away the power of the Gentiles; that is, to destroy for ever the Roman Antichristian Kingdom, and State; then, at that time v. 27. they shall see the Son of Man coming with power, and great Glory, which is his Second personal coming. If any deny this, they will gratify those Scoffers much, which Peter spakes of, in giving up so clear a proof of Christ's Second coming.  
3. A Third Argument may be taken from Mat. 24.29. Which hath been a little touched, but now shall be farther urged. Immediately after the Tribulation of those days, that is, when Tribulation comes to this height, to be such as never was &c. the Sun shall be darkened etc. and then shall appear the sign of the Son of Man in Heaven, and the Tribes of the Earth shall Mourn, and they shall see the Son of Man coming in the Clouds of Heaven with power and great Glory. This shall be Immediately after the Tribulation of those days, what Tribulation? this is the last Tribulation of the People of God, which is said to be such trouble as never was since there was a Nation. This is from the Devil, when he shall have great wrath because his time is short, 'tis the Tribulation that Gog and Magog, mentioned Ezek. 39 shall cause, the same with those Kings of the Earth, and the whole World, which shall be gathered by the Beast and his Emissaries, to the Battle of that great day of God Almighty; This being the last Tribulation; when this shall End, then will the year of Christ's, redeemed come; and the Saints will have rest and peace, and shall sit under their Vines and figtrees, and have none to make them afraid, Now if there shall be such a time here upon Earth, that all the Saints troubles shall have an End; and they shall enter into a state of rest and peace, which shall have no End, (which if any will deny, they must Write Apocrypha, over a great part of that Scripture, which was given by Inspiration of God) I say if such a time shall be, than Christ will appear, personally at that time: for immediately after this Tribulation, shall appear the Sign of the Son of Man, and they shall see the Son of Man coming in the Clouds of Heaven, and this his personal coming, for at this time the dead Saints shall be raised v, 21. He shall send his Angels with a great Sound of a Trumpet, and they shall gather the elect etc. that is, the dead shall be raised. 1. Cor. 51.52. 1. Thess. 4.16. The Trumpet shall sound, and the dead shall be raised: and Observe by the way, that at this time, only the elect shall be raised for they shall gather the elect, and besides 'tis that coming of which Christ said, none knows the day of it. v. 36. which certainly is his second personal coming. If the Church therefore shall have a glorious time on Earth, Christ shall come personally, even at the beginning of that time.  
To this argument it hath been answered; that this is the Tribulation, which Gog and Magog shall cause after the thousand years shall be Ended. But that this is not the Tribulation here meant, these particulars sufficiently declare:  
1. At the time of this Tribulation, there will be a great Apostasy of Men professing godliness. For the love of many shall wax cold. v. 12. and false Christ's, and false Prophets shall arise, and deceive many. v. 24. and the Stars shall fall from Heaven etc. Now no such thing shall happen after the thousand years, for the Devil shall only deceive the Nations, Gog and Magog, not any among the Saints, and saved Nations, much less any in the beloved City. Shall the Sun in the New Heavens be darkened? shall any of the Stars of that Heaven fall? no certainly; for, Isa. 60.20. Thy Sun shall no more go down, and as the New Heavens, so the Stars of those New Heavens shall remain.  
2. At the Tribulation here spoken of, the powers of Heaven will be shaken, which is not to be said of the New Heavens, for these can't be shaken Heb. 12.26. yet once more I shake Heaven, and but once. This shaking will be of the Antichristian Kingdom, and Heaven, to remove it quite away, that so way may be made for the New Heavens. Gog and Magog when they shall gather at last, shall not at all shake the New Heavens. For the shaking is to remove the things that may be shaken. But the New Heavens shall not be removed, but remain Isa. 60.22. Yea, the Apostle saith plainly, these cannot be shaken Heb. 12.27. That those things which cannot be shaken may remain, wherefore we receiving a Kingdom which cannot be shaken etc. The Mount Sinai Kingdom was shaken and removed, that the Mount Zion Kingdom might be set up, which is not to be shaken, but stands fast for ever, this is the Spiritual Kingdom of Christ under the Gospel, which shall continue till the coming of Christ, and then grow up to its perfection, and then all the Enemies of it shall fall before it, and be the Footstool of Christ, and he shall be King over all the Earth, and this his Kingdom is not to be shaken, and removed. It's most evident then, that this Tribulation will immediately precede the Thousand years; and than Christ will come the second time to salvation; and put an End to it, And thus the Argument here stands, like that Pillar in the Porch of Solomon's Temple called Boaz, in its strength; and is not at all shaken by what is said against it.  
4. Another argument may be taken from 2 Thess. 2.8. Then shall that wicked one be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Lawless one, that will be above all Laws, and not Subject to any: The Cannon-Law tells us, who this Lawless one is, even the Pope, who is Solutus ab omni Lege humana, not bound by any Humane Law, nay not by Divine Laws neither; for he dispenses with those, and binds and loses them at his pleasure, now this Lawless one must be removed out of the way. It may be well said of him what the Jews wickedly said of Paul, away with such a fellow from the Earth; for it is not fit that such a Lawless one should live. God judgeth so of him, and therefore hath said: The Lord shall consume him with the Spirit of his Mouth, that is, by the Preaching of the Gospel. The Word shall consume him, and cast him into a bed of Languishing, and at last he shall destroy him with the brightness of his coming; that is, at the day of Judgement, as our English Annotators say well, when Christ shall appear personally: so that Antichrist will be destroyed by the brightness of Christ's Personal appearing. Is it so? and must not the Church have Being in the World long after the destruction of that Wicked One, and be in that glorious, pure, and peaceable Estate, of which the Lord hath spoken so much by the Mouth of all his Prophets, since the World began? Most evident it is, that it must. And shall not Christ then Reign upon Earth at that time? The Scripture saith so, The Lord shall be King over all the Earth.  
5. The last Argument which I shall now mention, shall be taken from 2 Thess. 1.5. where the Apostle speaking of the Saints Persecutions and Sufferings, comforts them with this; It is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled, rest with us, when the Lord Jesus shall be revealed from Heaven in flaming fire, and with his mighty Angels. Now this must be meant of his Personal coming, in that his mighty Angels shall come with him; which argues a Personal coming, as we see, Matth. 25.31. The Son of Man shall come in his Glory, and all the Angels with him. And when he shall thus come, then, and not before, shall the Church on Earth so long persecuted, afflicted, and tossed with Tempests, and not comforted, have rest and freedom from persecution. The Church must have a peaceable and glorious Estate upon Earth, but this will not be, till the Lord Jesus shall be revealed from Heaven with his mighty Angels, and that in flaming fire, to recompense tribulation to those that trouble the Saints, and to the troubled Saints rest: So this shall be at the revelation and appearing of Christ. And observe farther, what the Apostle saith, Rest with us, with us Apostles, and with the Prophets that went before. What doth this hint, but that then the Apostles and Prophets, and all the dead Saints shall be raised, and come with Christ, and then the living Saints, the Church, so long under persecution and trouble in the World, shall have rest with them. And thus I have endeavoured by Scripture to clear this Truth; and little from Scripture 'tis, which I have urged against it: but Reason steps in and declares its dissent from, and dislike of it, fancying some great Absurdities that will attend this Opinion, and some Difficulties which will press it. Shall Heaven come down and be upon Earth, saith Reason? But as the Apostle saith, Who art thou, O man! that repliest against God? So, who art thou, O man! what is thy Reason, that it should argue against God? Doth not the Scripture say, That Christ shall come from Heaven, and all the Angels with him; and the dead Saints shall be raised and come with him? If this be for Heaven to come down, and be upon Earth; then so it must be, for thus much is agreed upon on all hands: All the difference is about the Time of Christ's Abode, how long he shall continue; some say, but a day, and that in that short time he shall dispatch all the Work of the last Judgement. Others do conceive this will take up longer time and it may be well agreed; If Christ, and all the Angels and Saints, may leave Heaven, and be here on Earth one Day; why not as well many Days? and if Days, why not Years? and if Years, why not a thousand Years, as the Scripture saith? Certainly Reason hath as much ground to argue against his coming at all, as against a longer stay upon Earth, than one Day, when he shall come. Nay, Reason may argue strongly from what hath been done; that Christ may come, and appear to his People on Earth: For the second Person, the Son of God, came to Abraham and appeared in a humane shape, and talked with him, and told him, he should have a Son: And may we not as well conceive, he may as well appear to the Seed of Abraham, when they shall be called? He went also to Sodom, and led Lot out thence, and destroyed Sodom by Fire and Brimstone: And may he not as well come Personally to save his many Lots, and destroy his Enemies, as he shall at Armageddon? And consider we farther, that the first coming of Christ was foretold in the Old Testament, Isa 7.14. A Virgin shall conceive, and bring forth a Son, whose Name shall be Immanuel: And he was to be a man of sorrows, and acquainted with grief, and to be cut off. Now if these things should be weighed in the Balance of Reason, what would it have said, but as Reason did in Mary? How can these things be? and yet we know that all came to pass. Now this may be well concluded, that Reason might have more colour to have pleaded against the Prophecies of Christ's first coming, and suffering death; than it can have now, to plead against his Personal Reign upon Earth: But He came and suffered death; and Reason may now argue, If he came to be Humbled on Earth, why may he not come to be Exalted on Earth? If he came to appear in the form of a Servant upon Earth; why may he not come and appear in the form of a Lord, and of the King of Kings? And if he was some years upon Earth in his state of Humiliation; why may he not be for more years here in a state of Exaltation? If he did come to suffer upon Earth; why may he not come to reign upon Earth? And 'tis to be observed, when Christ spoke of his Death, Peter 's Reason withstood it; for Peter took him, and began to rebuke him, saying, Be it far from thee, Lord, this shall not be unto thee. Now I would not suffer my Reason to argue against his personal coming and reigning, which the Scripture gives such great ground to believe, lest it should be said as to Peter, get thee behind me Satan. In a word, 'tis to be observed that the arguing from conceived absurdities against any truth, was the great way of the Sadduces in opposing the Doctrine of the Resurrection. They tell a story of a Woman that had seven Husbands successively; and ask whose wife she should be of the seven, in the Resurrection? Questions like to this have been asked, and more may, by such as are in this matter not knowing, not searching the Scriptures; for if the Scriptures were well searched, enough would be found, to put to silence the ignorance in this thing, of many, in other respects, wise Men. Thus much of the Government which will be Theocratical, even a glorious reign of Christ.  
3. There will be a Change in the Ecclesiastical State: Now seeing much hath been written before to set forth the great and happy Change, which will be made in the Church, (which the business of unfolding the Mystery of Ezekiel's Temple did lead to) therefore I shall add but a little upon these three following Heads: The glorious Light, the great Purity, and the glorious Liberty which the Church shall have in the times of Restitution.  
1. The time of the New Heavens will be a time of breaking forth of great, and glorious Light. For the Light of the Moon shall be as the Light of the Sun, and the Light of the Sun, sevenfold, as the Light of seven days. Isa. 30.26. And this Light will be a discovering Light, and a healing Light. First a discovering Light; Light makes manifest. Good, and evil, truth and error will be made manifest by the Light of the New Heavens. The Gold, and Silver wherewith some have been Building, the Wood Hay and Stubble wherewith others have been building, will be seen in that Light. Pilate asked, What is Truth? Then a full answer shall be given to this question, and it shall be known, What is Truth; and we may in particular observe that those two great Gospel-truths will have then a clear manifestation, and discovery; Christ as Righteousness, and Christ as Lord: Christ as made Righteousness, for the justification of Men, to cover their sin, and to keep the shame of their Nakedness from appearing; and Christ as made Lord: Lord of Faith, and Lord of Life: Lord of Soul and Spirit, of Conscience and the whole Innerman; and Lord of Body also, and of the whole Outward-man. Now I ground this upon that Promise Jer. 23.5, 6. & Jer. 33.14, 15. Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign, and prosper, and execute Judgement, and justice in the Earth; and in his days, Judah shall be saved, and Jerusalem shall dwell safely, and this is the Name, whereby he shall be called, The Lord our righteousness. Christ shall then appear as the Church's Lord, and righteousness, yea shall account it his glory to appear, for so he shall own this for a Name and Title. In the other place there is the same promise, only with this variation: This is the Name whereby he shall be called, the Lord our righteousness. As Christ shall own this for a Name, so shall the Church too. In the former Name, we see how Christ is offered, even to be Lord, and Righteousness; In the latter, how the Church receives him, that is, to be her Righteousness, and to be her Lord.  
In the former we see, God in Christ not imputing sin, but imputing righteousness without works. In the latter we see faith in Christ justifying through laying hold on, and applying Christ's righteousness, as that alone by which the Church shall account herself righteous; but together herewith, submitting to be guided, and Governed by Christ as Lord; so we find These two great truths in these Names: The righteousness which justifies, is not our own at all, but only Christ's, and this, and this alone, is sufficient to justify, no other is nedeed; no other is required. For observe, 'Tis not the Law our righteousness, 'tis not love to Christ, and evangelical Obedience flowing from it, which is our righteousness, but the Lord himself, our righteousness; not any thing we do as Servants, but what the Lord of the Law, becoming a Servant to it, hath done. By this it's evident, the gross Popish Doctrine of the Merit of men's works, and justification thereby, will not be the Doctrine taught or received in the New Heavens. New Jerusalem-Light will show the Vanity of this Doctrine. And as for that more refined and Spiritualised piece of Popery, (and therefore the more dangerous) which is but of Yesterday, up amongst us; and is owned by such, who have the persons and parts of the propagators of it in admiration, and therefore are so ready to own their pernicious Paradoxes, viz. that Evangelical obedience is to be taken in, as that Righteousness by which we are to be justified (for so they understand James, when he saith, a Man is justified by works, although James himself gives ground enough for another sense when he saith show me thy faith by thy works) I say this Popery, nay this Socinianism will be quite shut out of the New Heavens also, and shall pass away, as a Morning Cloud before the New Jerusalem-Light. For this shall be the Churches Name then, as well as Christ's, The Lord our Righteousness. And this New Doctrine then, will be found amongst the Old things which must pass away, And amongst the works of the Earth which are to be burnt up.  
And then also Christ shall appear as Lord; and Saints shall say, other Lords have had Dominion over us, but now will we make mention of thy Name. Isa. 26.13. and will henceforth call thee by this Name, The Lord our righteousness, and will account this our glory to be called by this Name, The Lord our Righteousness. This Name implies thus much, as given to Christ; He that hath made Christ Righteousness, hath made him also Lord; and in that the Churches of the New Heavens shall be called by this Name, it shows, that all of that Church shall take Christ as for Righteousness, so also for a Lord. Christ shall be called by this Name, and therein God joins these two together, Christ as Righteousness, and Christ as Lord. And what God joins together his People will not put asunder, for they shall be owned and called by this Name, The Lord our Righteousness, taking Christ for Lord as well as for Righteousness. Thus the Light of that glorious day which is to come will be a day discovering Light.  
2. 'Twill be a healing Light, and that in Saints, and among Saints. First in the Saints; that is, in their hearts, and Consciences. All Wounds made there will be healed, all horrors, all disquieting thoughts, and fears there, will Vanish before that Light, which shall shine into the heart. For as 'tis foretold Mal. 4.2. The Sun of Righteousness shall arise with healing in his Wings. The full and complete accomplishment of this Promise, will be at Christ's Second coming, as is evident from what follows: Ye shall go forth, that is, from your bondage, and Tread down, that they shall be ashes under the Souls of your feet; which was not done at his first coming. Now observe, this Sun of Righteousness, shall arise with healing in his Wings, what are the Wings of this Sun? the Beams of this Sun are its Wings; which coming, into the Heart shall heal it, of all its Wounds, which the kill Letter shall make, which the Conviction of Sin, especially against Christ, in Piercing, persecuting, slighting Christ; shall have made. So we find concerning the Jews, when Christ shall first appear, they shall remember their piercing of Christ, which will then pierce through their own Souls, and shall cause them to mourn and be in bitterness as for a firstborn, Zach. 12.10. and Rev. 1.7. The first effect of Christ's appearing, will be a great mourning and wailing; but quickly after this comes healing; for the Sun of righteousness shall arise with healing in his wings; and will restore health, and heal all these Mourners of their Wounds. I shall mention two places of Scripture for the clearing of this; one is, Jer. 31.18, etc. I heard Ephraim bemoaning himself, thou hast chastised me, and I was chastised, turn thou me, and I shall be turned, for thou art the Lord my God. This is a Prophecy of the calling of the Ten Tribes; none can say that the fulfilling of this Prophecy is passed already, for no such thing hath been yet done amongst the Ten Tribes: Now when Ephraim shall thus bemoan himself, what shall the Lord say? That we see verse 20. Is Ephraim my dear son? is he a pleasant child? since I spoke against him, I do earnestly remember him, still my bowels are troubled for him, I will surely have mercy upon him. And thus the Lord will quickly comfort Ephraim, and give the Oil of Joy for Mourning. The other place is Isa. 33.24. When Jerusalem shall be a quiet habitation, a tabernacle that shall not be taken down: When the Jews shall say, The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; as verse 20.22. Then at that time, no inhabitant of Jerusalem, no man walking in the light of it, shall say, I am sick, for the people that dwell therein shall be forgiven their iniquities. Sin shall be forgiven, and every Saint shall know it, and have assurance of it; as is evident from that Promise, None shall say, I am sick: Surely if there be knowledge of Sin, and no assurance of Pardon, the Soul will be sick with Sin, guilt remaining in the Conscience will trouble it so long as 'tis there; but no Inhabitant shall say, I am sick, therefore all shall have assurance of the forgiveness of their sins; and this assurance shall continue with them. Secondly, 'Twill be a healing light amongst the Saints; many Rents have been made in the Church; Saints by their divisions have made wounds amongst themselves; through divisions there have been great thoughts of heart, great heart-burnings; and thence have they come to that Paul complains of amongst the Galatians, Chap. 5.15. even to biting, and devouring one another: Now the Light of that Great Day of the Lord will heal all Wounds which have been made amongst the Saints, by Rents and Divisions; for Christ will spread his wings, even the beams of his light, which shall then most gloriously shine forth; and he shall gather all the Saints under his wings, as a hen gathereth her chickens under her wings; and so will restore health to them, and heal them of their wounds. This we have set forth, Zeph. 3.8, 9 Wait ye upon me, saith the Lord, till the day that I rise up to the prey; for my determination is to gather the Nations, that I may assemble the Kingdoms, to pour upon them mine Indignation, even all my fierce anger, for all the Earth shall be devoured with the fire of my jealously. We may observe what an admirable harmony of Prophecies there is: This is the same in substance with that Prophecy of Gog and Magog in Ezek. and also with that great gathering of the Nations to the Battle of Armageddon. Now consider what great mercy God will at that time bring forth to his People; Then will I turn to the people a pure language, that they may call upon the Lord to serve him with one consent: There shall be one Lip, and Language, and that a pure one, and so there shall not be divisions amongst the Saints, but they shall all speak the same things, and be perfectly United together; of the same mind, and the same Judgement.  
2. The time of the New Heavens will be a time of great purity; this we see foretold, Ezek. 36.25, etc. Great Promises are made to the Jews to be fulfilled in the latter days; and amongst other things 'tis promised, that they shall be made a very pure and holy People. Then will I sprinkle clean water upon you, and ye shall be clean, and from all your filthiness, and from all your Idols will I cleanse you: a new heart also will I give you, a new spirit will I put within you, and I will cause you to walk in my Statutes. God promises that this shall go with their outward Mercies, verse 33. What time I shall cleanse you from all your iniquities, I will cause you to dwell in the Cities, and the desolate places shall be built up. Psa. 110.3. Thy people shall be willing in the day of thy power, in the beauties of holiness. What is meant by the Beauties of Holiness? the Church is meant hereby: this is an ordinary Periphrasis of the Church say our Annotators, the Sanctuary was so called, Psa. 29.2. Worship the Lord in the beauties of holiness; that is, in the Sanctuary: the true Church is always holy, but than it shall be much more eminently holy; it shall be even the Beauties of Holiness; that is, very beautiful and glorious in holiness; yea it shall be the beauties of holiness, having variety of Graces, even all meeting together, and appearing in their beauty without spot or wrinkle, or any such thing. As the Sanctuary was called the beauty of holiness, even the typical Sanctuary; so than though true spiritual Sanctuary shall be called the beauty of holiness, and be as perfect and exact in true holiness, as the worldly Sanctuary was in ceremonial and typical holiness, Isa. 35.8. There shall be an highway, and it shall be called the way of holiness, the unclean shall not pass over it: But it shall be for those, the wayfaring-men, though Fools shall not err therein. There hath been an highway of Profaneness, an highway of Superstition, of Antichristian Idolatry, and great multitudes have gone in this way, and the ways of Zion have been desolate, very few have gone in these; but at last that highway of Profaneness, Idolatry, etc. will become desolate, and the way of Holiness and Godliness will be the great highway, and the wayfaring-men that go in this way, shall have an unerring Spirit to guide them in it; for the wayfaring men, though Fools shall not err therein, Isa. 54.11, 12. They shall be a holy flock, Ezek. 36. ult. I will lay thy stones with fair colours, and thy foundations with saphires; I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. What doth this signify? but that there shall be a Church at last exceeding pure, which shall be called the beauties of holiness, Isa. 60.2. The Lord shall arise upon thee, and his glory shall be seen upon thee. The Light of the Glory of the Lord shall shine to the Saints, and shall shine from them, both for the glorious Works of God wrought for them, and upon them; and in the Works wrought by the Saints, in which the Image and Glory of God shall be seen upon them: Rev. 22.4. They shall see his face, and his Name shall be in their foreheads: Their Professions, their Lives, their Actings and Conversations, shall be a discovery of God: Upon the bells of the horses shall be holiness to the Lord, much more upon the foreheads of his people.  
3. In the time of the New Heavens and New Earth, the Sons of God shall have Glorious Liberty: And this brings me back again to Rom. 8.21. The Creature shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God: Now for this we may consider, that there is Gracious Liberty, and Glorious Liberty; there is a Liberty wherewith Christ hath made the Saints free, as Gal. 5.1. and a Liberty wherewith he will make them free; as in this place, which is also called the redemption of the body: There is a redemption of the Soul from sin, and of the Body from sufferings: It hath been for the most part with the Saints, as Christ said to Peter, Another shall gird thee, and carry thee whither thou wouldst not; But in the time of Glorious Liberty it shall not be so. Gracious Liberty is a Liberty from Evil, and a Liberty in relation to that which is good; Liberty from Evil, is from the evil of sin, and of punishment: Liberty from the Evil of Sin is, when a man is made free from the Reigning power of sin, as in regard of the Outward committing, so from the inward love of it: Rom. 6.18. Being made free from sin, ye became servants of righteousness. There is a Liberty also from the Evil of Punishment. Rom. 8. 1 There is no condemnation to those, that are in Christ Jesus. There is now correction to them, and therein God dealeth with them as with sons; but no condemnation to them; they meet with crosses, but have escaped the curse; die they must, but the sting of death is taken away. As they look not for life from the Law, so they need not fear death by the Law. There is a liberty also in relation to that which is good. Saints have liberty to go where they are sure to receive that good which they want; they may go, and that boldly to the Throne of grace, to obtain mercy and find grace to help in a time of need. They can go to Christ, to receive of his fullness grace for grace Jam. 1.17. Every good, and perfect gift is from above: some gifts are good but not perfect: others are good, and perfect, and able to make those perfect who have them. Creatures are a good gift, for every Creature of God is good; but Christ is a good, and perfect gift. Knowledge is a good gift; but the Spirit of wisdom, and grace, of love, and fear, of supplication and adoption is a perfect gift. Earth is a good gift, Heaven is a good and perfect gift. Now, what a precious liberty is this to have free access to him, who gives liberally good, and perfect gifts to those that ask them, and upraideth not? There is a liberty also to the doing of good; though there is not free will, and power in Nature to do that good, which is acceptable to God, yet there is by grace, when any are made free from sin thereby; those that are partakers of the Divine Nature, and have, the seed of God in them, will be free, ready and willing to do good. I will run the ways of thy Commandments when thou shalt enlarge my Heart. Jam. 25. the Law is called the Law of liberty: to men in the flesh, 'tis a Law of bondage; to men in the Spirit, 'tis a Law of liberty. The Law in the Head only, may be but a Law of bondage, so the Law in the Lips; but the Law in the Heart, which hath the Law of the Spirit with it, is a Law of liberty. I go bound in the Spirit said Paul. 'Tis gracious liberty to go bound in the Spirit, both to the doing, and suffering the will of God; and to be constrained by the love of Christ to live to him. Thus much of Gracious Liberty, for some introduction to what is to be said of Glorious Liberty. And as for Glorious Liberty; that, the spirits of just men have in Heaven, going to God the judge of all, to Jesus the Mediator, to the General Assembly, and Church of the Firstborn. But the glorious liberty mentioned by Paul, is that, which the Saints shall have in the New Heavens, and the New Earth. For 'tis that which the Creatures long for, and look to have some benefit by, and therefore is not meant of the State of Glory in Heaven. Now, that some discovery may be made of this, let some few particulars be observed.  
1. To be free from War, and the evils, and mischief that attend it, is a Glorious Liberty. And this shall be the Saint's happiness at last, when all things shall be made New. Isa. 40.1. Comfort ye, Comfort ye my people speak comfortably to Jerusalem, tell her that her Warfare is accomplished. In the times of restitution, after the destruction of the Man of Sin, and the calling of the Jews, there shall be no learning of War any more: Isa. 2.4. but swords shall be beaten into ploughshares, and spears into pruning-hooks. Now there is War, Nation against Nation, and Kingdom against Kingdom: And Saints are called to sight the good fight of faith; But when the Beast and false Prophet shall be taken, God will make all Wars to cease, to the ends of the earth.  
2. Glorious Liberty will consist in being free from temptations; Adam was at first free from sin, but not from temptations: There shall be at last a better Paradise for the Saints, than that in which Adam was placed; in which there shall be no Serpent to tempt; Satan is now following the Saints with his temptations; and he hath his Messengers to buffet them: but in the time of Glorious Liberty, he shall be bound and cast into Prison, and never suffered to tempt one Saint any more; for when he shall be loosed out of his Prison, he shall deceive the Nations, Gog and Magog, but not the Saints in Paradise. When the Sons of God in Job's time came before God, Satan came also among them; and he was at Joshuah's right hand to resist him. What a Glorious Liberty will it be for the Sons of God to present themselves before the Lord, and no Satan among them? The Saints will be also free from the World's temptations; for neither the persons, nor the things of the world shall allure them to evil; the forbidden Fruit will not then be looked on as fair, and good to be desired: nothing of the Old World shall come upon the heart; as the things of Egypt did upon the hearts of the Israelites in the Wilderness, Isa. 65.17. And nothing in the New Heavens and Earth shall prove a snare; Saints shall not be tempters to Saints; no Eve shall tempt an Adam; no Peter will then turn Satan, that is, a tempter: And none of the Unconverted shall then be tempters to the Converted; the Sons of God shall not look upon the Daughters of men; neither shall the Woman which now sits upon the Scarlet-coloured Beast, having a Golden Cup in her hand, full of abominations, be in that World, to tempt any to commit Fornication with her; for Satan the great Tempter being bound, and the seducing false Prophets being taken, and cast into the Lake of fire; that doth intimate, that all other Tempter's and Seducers will be bound up from deceiving and tempting any of the Saints of the New Heavens and New Earth. And lastly, Saints will not be exercised with God's temptations of trial: Thus once God tempted Abraham, and the Israelites in the Wilderness, to prove them, and to know what was in their hearts, Deut. 8.2. Now Faith is many times put to the trial in this way; but then Faith and other Graces, will be found to praise in a constant and vigorous exercise of them, and thereby will it be seen what is in the heart.  
3. Glorious Liberty consists in a freedom from Persecution and Sufferings, for the Gospel's sake: Whilst the Man of Sin remains, and Satan is going to and fro in the Earth, Saints must look to suffer: the Cross must be taken up, if men will follow Christ; in this time, all that will live godly in Christ Jesus must suffer persecution, but at last the Man of Sin will be destroyed; all the Enemies of Christ shall be made his Footstool; then the troubles of the Saints shall be recompensed with tribulation, and then the troubled Saints shall have rest; none shall hurt or destroy in all the holy Mountain of God.  
4. Saints will be free of that City, whose Name shall be, The Lord is there; that City that hath Foundations, whose Light shall be like a Stone most precious, whilst abroad: they shall have the light of it to walk in; and they shall have right to enter in through the Gates into the City; and to eat of the Tree of Life there, and to drink of the Waters of Life. The Worshippers of the Beast account it a great liberty to be free to buy and sell in the great City Babylon, but all the joy they have, and delight they take herein, will end in crying, alas! alas! for in one hour so great riches will come to naught. How much better will it be with the Sons of God, when they shall have right to enter into the great City, New Jerusalem, and to eat of the Tree of Life there, and to live for ever? After Adam had sinned, the Way of the Tree of Life was guarded, that he might not eat thereof, and live for ever: Whence it's gathered, that the Tree of Life had a Virtue to have perpetuated Life, and to preserve men from old Age, Diseases, and Death, if he had not sinned, and had once come to eat of it. Now as Adam lost the right to eat of that Tree of Life, which was Typical and Sacramental so a right to eat of the Tree, the Tree of Life, is now given to the Saints, which by Faith they eat of; and 'tis promised to those that do overcome, that they shall eat of the Tree of Life in the midst of the Paradise of God; which is Christ, whom they shall behold in his Glory; and so they shall live for ever, a holy, and a happy Life.  
Thus in some few particulars, somewhat of that Glorious Liberty which the Sons of God shall have in the time of the New Heavens, and New Earth, hath been shadowed out; when, how much soever they are despised now, yet they shall be made a Praise in the Earth; yea, an Eternal Excellency, and the Joy of it. This is the Glorious Liberty which the Creatures would be delivered into, they would be subject to, and serve the Sons of God; and will readily yield up their Glory, if that may contribute any thing to the happiness of the Sons of God: Isa. 60.13. The Glory of Lebanon shall come to thee, etc. to beautify the place of my Sanctuary, and to make the place of my feet glorious; thou shalt suck the milk of the Gentiles, and the breasts of Kings: For brass I will bring gold, for iron I will bring silver, for wood brass, and for stones iron. I will also make thine Officers peace, and thine Exactors righteousness. Now that the Saints may, in a time, that they with the Creatures groan under a sore bondage, rejoice the more in hope of this Glorious Liberty; let a few things be considered:  
1. Present Bondage is no way to be compared with future Liberty: The Bondage whilst Antichrist reigns, is not so grievous, as the Liberty when Christ shall reign, will be glorious: Bondage will not be for ever; it will end well; and when Liberty comes, it will be so glorious, that Saints shall remember no more their anguish, for the joy they shall have in Christ's taking to himself his great power to reign. What was Joseph's anguish and trouble, to the joy which after he had? What was David's great affliction in the Wilderness, to his great glory which he had when advanced to the Throne?  
2. Bondage and Affliction makes way for glorious Liberty; Joseph's great Sufferings and Bondage did work for him a greater weight of glory: Psa. 105.17. He sent a man before them, even Joseph who was sold for a servant. Joseph was sold by his Brethren, but sent by God: his Brethren sold him for a Servant, but God sent him to be a Lord: His Brethren sold him, to make void his Dreams; but God sent him, that his Dreams might be made good: And being sold, his Feet were in Irons, until the time that the Word came: Sometimes, after a Word and Promise is given, it seems to go away; hence some asked, where is the Promise of his coming? but though the word may seem to be quite gone, yet it will come. As Christ is he that shall come, so the Word is that, which shall come. David said in his haste All men are Liars. Samuel, and Nathan and Jonathan, and whoever had spoken of a Kingdom which he should have, even all Liars; but in the end the word came. And next 'tis said, The word of the Lord tried him. The tarrying Word is a trying word; It tries Faith, and Love and other Graces, which holding out, and enduring the trial, are found unto praise. And the word having had its work in trying him, Then the King sent, And loosed him, even the ruler of the People, and let him go free. He made him Lord of his house, and ruler of all his substance, to bind his Princes at his pleasure, and to teach his senators wisdom.  
3. The worse the bondage grows, the nearer the Sons of God, are to Glorious Liberty. Isa. 9.1. At first he lightly Afflicted the land of Zebulon and Napthali afterwards more grievously; such is the Lords dealing with his People, first, more lightly, 'tis, that he afflicts them, at last more grievously. The Churches last trouble is thus set forth in Scripture, such trouble as never was since there was a Nation. Now, that the hope of this Glorious Liberty may be the more confirmed,  
1. Have an Eye to the All-sufficiency of God. When God made Promises to Abraham that he should have a Son, and that his Seed should be multiplied, and that Kings should come out of him; these things being hard to be believed, God sets himself forth in his All-sufficiency, Gen. 17.1. I am the Almighty God, and therefore able to make good my Promises. Isa. 49.23. They shall bring thy Sons in their arms: Kings shall be thy Nursing-fathers', and Queens thy Nursing-mothers': they shall bow Down to thee with their faces to the Earth, and lick up the dust of thy Feet. But v. 24. a doubt is raised, shall the Prey be taken from the mighty, or the Lawful Captive delivered; rather, as in the Magin, shall the Captivity of the just be delivered? Is this any way likely? But, thus saith the Lord, even the Captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that Contendeth with thee, and will save thy Children: and I will feed them that oppress thee, with their own flesh, and they shall be drunken with their own blood, as with sweet wine, and all flesh shall know that I am thy Saviour, and thy redeemer, the mighty one of Jacob. Though Satan be mighty, and Antichrist be mighty, yet all flesh shall know that the Lord is more Mighty; and therefore the prey shall be taken from the mighty, and the Lord will turn the captivity of the just as the streams in the South.  
2. Have an Eye to the Faithfulness of God, for he is faithful who hath Promised. God hath spoken by the mouth of all his Prophets of these thing Acts. 3.21. And is not this enough to stop all contradicting Mouths, who ask, where is the promise of these things? The Scripture is most copious, and abundant in foretelling, and declaring these things. Paul in all his Epistles hath spoken of these things; and all the Prophets have spoken of them. So then, great ground there is for Faith in this, that glorious liberty shall come And 'tis observable that these Promises are not barely propounded and held forth, but they have a Sealing, and confirming Word added to them, As Rev. 19 After the prophecy of the Lamb's Marriage 'tis farther said, These are the true sayings of God, and John was commanded to write; that is, for the Generations to come, Rev. 21.5. He that sat upon the Throne said; Behold, I make all things New and he said unto me, Write. Doth God give a Command that this be written for our learning, and shall not we read? and then 'tis again added; These words are true, and faithful. Rev. 22.6. The Angel said to John after some promises given, These sayings are faithful, and true, and the Lord God sent his Angel to show to his Servants the things which must shortly be done. Should not then all the Servants of God endeavour to know, and wait for these things, v. 16. I Jesus have sent mine Angels to testify these things in the Churches.  
Is it not then the duty of Churches, and all believers in them, to know these things, and to set their Seals to them that they are true? and should not these things be taught among the Churches? thus Daniel having foretold the destruction of the four Monarchies in his interpretation of Nebuchadnezars dream, concludes all thus: The dream is certain, and the interpretation thereof sure.  
3. The Sons of God, even because they are Sons, shall have this Glorious Liberty, Exod 4.23. Let my Sons go that they may serve me. Isa. 43.6. I will say to the North, give up, to the South keep not back; bring my Sons from far, and my Daughters from the Ends of the Earth. Jer. 31.20. Is Ephraim my dear Son? I earnestly remember him still, I will surely have mercy on him. Now by this which hath been thus briefly Laid down concerning the New Heavens, and New Earth, somewhat of the glory of them doth appear, which is well worth the waiting for; and the glory being so great, so desirable, there is reason sufficient that we should be ready to do, and contented to suffer, what the Will of the Lord is, in order to our sharing in the happiness, and glory of that blessed time and state. A right to enter into that City, is incomparably better than all the riches, and glory of this world, which is to perish. And when we hear these glad-tidings of great joy to come, why should it not be with us according to that of Solomon? Prov. 25.25. As cold waters to a thirsty Soul, so is good News from a far Country. As cold waters to a thirsty Soul, so should the good News be of this better Country, and World to come. This may be a Well for the Sons of God to refresh themselves at, when they are going through the valley of Baca. But let two things be considered, that none may be ashamed of their Hope of these things.  
1. Gracious Liberty is the way to Glorious Liberty: Liberty from bondage to the flesh, to our own Wills, and lusts, to Satan, and the World, and the having of a heart enlarged toward God, and his Commands, is absolutely necessary to this, that we may have a Lot in these things. Except a Man be born again, he shall not see the Kingdom of God; As not the Kingdom of God in Heaven, so not that which shall be when Christ comes from Heaven.  
2. We must be ready to take up a Cross, and to choose sufferings for the sake of Gracious Liberty to serve God: so are we in the way to Glorious Liberty. This was Moses his choice for himself, and the Israelites, Exod. 8.27. We will go into the Wilderness to sacrifice to the Lord our God, as he hath commanded us. They went into the Wilderness to have Gracious Liberty to serve God, and God led them through the Wilderness into Canaan, where they had, as gracious so Glorious Liberty. In like manner, the Woman, the Church of Christ, and his faithful Witnesses, go into the Wilderness for Gracious Liberty, and prefer that, before buying, and selling in the great City Babylon; and these must come up out of the Wilderness, leaning on their Beloved, and stand with the Lamb upon Mount Zion, and at last they shall have Glorious Liberty in the great and Holy City Jerusalem.  
And thus having handled Peter's Doctrine of the New Heaven, and the New Earth; let the Use which he makes of it be in the next place considered by us, and put in practice: this we have 2 Pet. 3.14. Wherefore, seeing ye look for such things, be diligent that ye may be found of him in peace, without spot and blameless.  
Here are two things to be observed:  
1. Saints in the Primitive times did, and Saints now ought to look for the New Heavens, and the New Earth.  
2. Those that look for these things, should with all diligence look to this, that their present state and carriage in this World, be suitable to the hopes of such glorious things in the World to come. For the first, we shall do well to consider, that the Doctrine of the New Heavens and New Earth, was Apostolical Doctrine; and the looking for them was an Apostolical practice. In the Primitive times this Doctrine was more taught, and better known, than now it is; Saints at so much a greater distance from these things, did more generally expect them, than now they do, when they are so much nearer: And we have not only an Apostolical example and practice for it, but if we look higher, even to Heaven, we shall find a Pattern there, which calls for our imitation; for, as we should do the will of God as 'tis done in Heaven, so we should expect the accomplishment of the Will and Word of God, as 'tis expected in Heaven. Let's consider then what example Heaven doth afford us; now this is the example of Christ himself; Heb. 10.12, 13. This man after he had offered one Sacrifice for sins for ever, sat down at the right hand of God, from henceforth expecting till his enemies be made his footstool. When Christ was upon Earth, he expected Glory in Heaven, which he hath; and being in Heaven, he expects Glory on Earth, which he shall have: He looks to have all his Enemies made his Footstool, and to be King over all the Earth, and to have the Saints reign with him. Christ knows, that thus it shall be, and the thoughts of it are pleasing to him: Isa. 63.4. The day of vengeance is in mine heart, and the year of my redeemed shall come: Christ knows that day, and hath it in his heart; 'tis a day of joy and gladness in his heart. And thus as the Creatures have an earnest expectation of that day, so hath Christ himself; and he hath been expecting it ever since he went to Heaven: for 'tis said, From henceforth expecting; that is, from the first time of his sitting down: He is upon the Father's Throne in Heaven, and expected to be upon his own Throne in the New Jerusalem, which shall come down out of Heaven: And Christ will expect till it be done; For as 'tis from henceforth, even ever since he went to Heaven; so, till his Enemies be made his Footstool. Now, seeing Christ expects these things, ought not we to expect with him?  
2. The Angels do expect these things; for if Christ doth, than we may conclude the holy Angels do also, seeing they are to come with him; which they do well know, for they understand Scripture-Prophecies, and the time also, which is revealed in Scripture for the fulfilling of them; for an Angel made Daniel understand a Prophecy, and the time of its accomplishment: Dan. 9.22. As there are things which the Angels desire to look into; so also which they look for; as the passing away of the World which now is, and the creating of the New Heavens, and the New Earth.  
3. Saints in Heaven do expect these things; Saints on Earth do long to see these things of Heaven; and the Saints in Heaven do long to see the things of the New Heavens, and the New Earth▪ For if it be not beneath Christ to expect them, than it is not beneath glorified Saints to look for them. Now, that glorified Saints do know and expect these things, we may conclude thus: We read Luke 9.31. that Moses and Elias being with Christ on the Holy Mount, they spoke of his Decease which he should accomplish at Jerusalem: Now if his Decease was known by them before its accomplishment; we may as well conceive that his Victory over his Enemies, the New Heavens and the New Earth, and his Kingdom in them, are made known unto them, and expected by them; and not only the Things, but the Time also, when all shall be done: My ground is this, Both their Things and the Times are revealed in Scripture; as we see by the several numbers of years mentioned in Daniel, and the Revelations; Now what is revealed in Scripture concerning Christ, the Saints in Heaven do know; as in particular the things concerning the Kingdom of Christ, and the time of its coming; which I conclude from 1 Cor. 13.12. Now I know in part, then shall I know as I am known; That is, I shall know that perfectly then, which now I know in part. This is an evident Truth; the Saints know that of Divine Mysteries perfectly in Heaven, which here from the Scriptures they know in part; and so we may suppose that they know when the 1260 Days began, and when they will end. Thus we see how these things are expected in Heaven by Christ, by the Angels, by the Saints; and it being so, these things follow hence:  
1. The things which are to be done on Earth are very great things; the subduing of all Christ's Enemies, will be a very Glorious Work, for Christ hath a great, earnest, and constant expectation of it; the New Heavens and the New Earth will be very glorious, for they are the expectations of Heaven: Isa. 11.10. 'tis said, His rest shall be glorious; and when shall this be? verse 11. When the Lord shall set his hand the second time to recover the remnant of his People, etc. The first recovery was from Babylon; this second will be when the Jews shall be called, and when the Outcasts of Israel, and the dispersed of Judah shall be gathered from the four Corners of the Earth.  
2. The expectations of Christ's Enemies on Earth, are but a vain thing; for there are expectations in Heaven quite contrary to these; and which, think we, shall be performed? surely the expectations of Heaven. Babylon expects to continue in her Pomp and Power, and looks that Zion shall be her Footstool; but Christ expects till Babylon be made his Footstool. I sit a Queen, saith Babylon; but what saith the Lord to her, Come down and sit in the dust; there shall be no more Throne. I am no Widow, saith Babylon; but thou shalt know Widowhood, and loss of Children, saith the lord I shall not see sorrow, saith Babylon; but what is the Word of the Lord concerning her? How much she hath glorified herself, and lived deliciously, so much torment of sorrow give her, Rev. 18.7.  
3. If these things be so much expected in Heaven, how much more should they be expected on Earth? If where there is no sin, nor sorrow, but perfect holiness and happiness; then sure, the Saints here in this present evil World, have great reason to be much in the thoughts and expectation of these things. As therefore 'tis the duty of Saints to look for these things, so let me give a few Directions for the right performance of this Duty.  
1. Expect the same things which Christ expects; He expects till his Enemies be made his Footstool; he expects the Fall of Babylon; he expects to be revealed from Heaven, and to be glorified in his Saints, and admired in them that believe: And these things should the Saints on Earth look for; even the blessed hope, and glorious appearing of the great God, and our Saviour Jesus Christ. Thus we are sure our expectations shall not perish, because they are Christ's also: but the expectation of his Enemies shall perish, and their hope shall be as the Spiders Web.  
2. Expect because Christ expects; he knows what he expects, and hath sufficient ground for his hope, and hath power to make good his own expectations. Now when the Saints want some Stay and Support for their hope, and their Hearts like Moses his Hands are heavy, they should look to Christ's Hope, and this will be to their hearts as Aaron and Hur were to Moses his hands, they stayed them up, and so they were steady, till the going down of the Sun, and till Amalech and his People were discomfited by Joshua with the edge of the Sword. 3 Expect as Christ expects. Hopes on Earth should bear the Image of Heavenly Hopes; there's no fear, no taking thought in Heaven: Hope deferred doth not make any heart sick there; but there is joy of hope. As Christ expects that his Enemies be made his Footstool, so he laughs at their Imaginations and Contrivance against him, and hath them all in derision. Such should the Saints hope be here, and so they shall be able to say of Babylon the Man of Sin, and all that give up their power to him; as Isaiah did of Sennacherib, when he besieged Jerusalem: Isa. 32.22. The Virgin, the Daughter of Zion hath despised thee, and laughed thee to scorn; the Daughter of Jerusalem hath shaken her head at thee. The Power and threats of the Romish Beast, with all that take part with him, should not shake the hearts of the faithful Witnesses, but they should shake their Heads at him, and laugh him to scorn. Surely there is little cause to fear those who shall very shortly be Christ's Footstool.  
Christ expects also with Constancy and Perseverance; there is perseverance in the hope of Heaven; Christ expects till his Enemies be made his Footstool: Christ's hope is like himself, The same yesterday, to day, and till all be accomplished which he hopes for: Nothing on Earth weakens the hope of Heaven, no changes, no scattering of the Power of the holy people; no Death of the Witnesses make any the least alteration in the hope of Heaven. Now such should the Saints hope be on Earth, even the same in all changes; they should hope when the Beast kills the Witnesses, and those that dwell on the Earth rejoice over their dead bodies, as well as when the Witnesses have power to shut Heaven, and to smite the Earth with all Plagues as often as they will: they should hope not only when a deadly Wound is given to the Beast, but when that deadly Wound is healed; and when Babylon triumphs and glorieth most, then may Zion hope the more, and rejoice most of all in her hope. For when Babylon saith, I sit a Queen, am no widow, and shall not see sorrow, than her plagues shall come in one day, Rev. 18.8. That is, a very short time after this her vain triumph: For, when having been under great Fears, and these passing away, she saith, The bitterness of death is past; and comes forth delicately like Agag, then if the Saul's that should do it, will not, some samuel's will be found that shall hew that great Whore in pieces.  
And secondly, when her plagues come, quick dispatch will be made with her, even in a day as it were; yea in one hour, so great riches, and glory will come to nought.  
Thus we see what the expectations of Heaven are, which do call for such hope on Earth as that which Peter exhorts. 1. Pet. 1.3. Be sober, and hope to the End. For the grace that is to be brought unto you at the Revelation of Jesus Christ. And thus we see 'tis the Saint's duty to look for these things, and how they should do it.  
Q. But here it may be asked as the Disciples did of Christ; When shall these things be? Seeing we are to look for them, we would gladly know when we may expect them, at least when the time is near.  
A. For answer to this, it may be said, as Elijah did to Elisha, Thou hast asked a hard thing. 'Tis indeed a hard thing to tell when the time will be; yet certain it is, that the time is revealed in Scripture, when the Jews shall be called, when Babylon shall fall, and the two Beasts shall be destroyed: and why is it revealed, but that first or last Men might come to the knowledge of it? Daniel understood by Books the number of the years of the Jews Captivity in Babylon: though it was but a very short time before the expiration, viz. in that very year in which Babylon was taken Dan. 9.1. and why may we not hope, it may be given to some beloved ones, to understand by books the number of the years of the Church's desolations, some little time, at least, before the accomplishment of them?  
We may observe three numbers in Daniel and one in the Revelations, which concern the times when these things shall be brought to pass. The first is Dan. 8.14. How long shall be the Vision of the daily Sacrifice: and 'tis answered, unto Two thousand and three hundred days; that is, years: for so the rest of the numbers are interpreted; and why should not these days be so taken also? The other two are mentioned together Dan. 12.11, 12. From the time that the daily Sacrifice shall be taken away, and the abomination that maketh desolate set up, shall be One thousand two hundred and ninety days.  
Blessed is he that cometh to the thousand two hundred and five and thirty days. The fourth number is Rev. 11.2, 3. Forty and two months, and a thousand two hundred and sixty days, being the same time. Now, it is upon good ground conceived, that the 2300 days, and 1335, will end together, and that the 1290 days, and the 1260 days will also end together. The grounds of this conception, I shall after lay down in the distinct handling of these Numbers, and 'twill be of great Use to clear this, because if we can't find out the right Epocha of every one of these numbers, yet if we can find the Epocha of one of them, by that we shall know when all the rest will end. I shall take notice of these numbers distinctly, but chiefly insist upon one of them (viz.) the 1290 days, and endeavour to find out the Epocha of it: for I think the great mistake hitherto hath been about its Epocha.  
First, of the Number 2300 days Dan. 8.14. some would understand [days] here in a proper sense, and so take them as setting out the time of Antiochus Epiphanes his Persecutions, but this is very improbable, for seeing that the other numbers mentioned in Daniel are taken by general consent for so many years, why should not these be so taken also? And besides; Antiochus his Persecutions were but for six years, as Pererius hath shown out of the First Book of Macchabees. But 2300 days make six years, three Months, and twenty days. This appears farther, by considering, who is meant by the little Horn, Dan. 8.9. who should tread down the Sanctuary and host till the 2300 days should be finished. Now Antiochus Epiphanes was not this little Horn, seeing the Characters do no way agree to him. For,  
1. 'Tis a little Horn at his first Rise, and afterward waxes great. But it's evident that Antiochus was great at first, being the Son of Antiochus Magnus, who left him a great Kingdom.  
2. This little Horn was to wax great to the South, and to the East, and to the Pleasant Land; but Antiochus did not so: not to the East, for he was put to flight, and expelled out of the East; by the Citizens of Elamis in Persia. Not in the South; for he had a repulse in Egypt by the Captains of Ptolomeus, and was forced thence by the threats of Popilius, the Roman Ambassador: and after his Cruelties in Judea, his Armies were overthrown and put to flight by the Jews, and their Captain Judas Macchabaeus,  
3. The acts of this little Horn are extended to the time of the end, yea the last time of Indignation. v. 17. At the time of the end shall be the Vision, That is; its fulfilling. And I will make thee know what shall be in the last end of the Indignation; the same end with that, Chap. 11.35.40. Chap. 12.4.9.13. by this it is evident, that Antiochus Epiphanes was not this little Horn, and therefore the days are not meant of the time of his persecution.  
Neither was the fourth Monarchy, when it first became so, this little Horn. For the Roman Power was very great before the Grecian Monarchy was subdued by it; so great, that it awed much Antiochus, as appears by what was said of Popilius. Neither was the first Beast, or Antichrist in his first estate as Pope, and as being in his Seat at Rome, this little Horn; for he never did wax great to the East, and to the South, and to the pleasant Land, but only in the West; therefore we must conclude, that the second Beast spoken of, Rev. 13. shall be this little Horn which shall wax great to the East, and to the South, and to the pleasant Land. 'Tis said v. 24. He shall destroy the mighty and holy people, and also he shall stand up against the Prince of Princes: he shall not only stand up against Christ in his Members; but also, which shows it to be another distinct standing up, he shall stand up against the Prince of Princes; that is, Christ in person, Rev. 19.16.  
Obj. This little Horn must arise out of one of the four notable Horns of the Grecian Monarchy; how then can we judge this little Horn to be the second Beast, which rises up when the fourth Monarchy draweth very near to its end?  
A. The little Horn will come forth in the last time of the fourth Monarchy, and be the Head of it: and as heretofore, so then, that which was under the Grecian Monarchy, in part at least, will come under the fourth Monarchy again; and this little Horn will then arise out of one of the four Horns; that is, out of one of those Kingdoms or Countries, which before made one of the four; and we have most reason to conceive, that in Graecia will be that Horn, because 'tis said, that he shall wax great to the East, and to the South, and to the pleasant Land.  
Obj. But it's said, Dan. 8.23. In the latter end of their Kingdom, when the Trespassers are come to the full, then shall the little Horn arise. Their Kingdom, what is that but the Grecian?  
A. To this I spoke somewhat formerly, that this is to be understood so, as that it shall be fulfilled in the time of the fourth Kingdom; and 'tis called their Kingdom, because theirs did run into the Fourth, and was in it. Now to clear this more fully; consider first, That these Four Kingdoms in the first representation of them are set forth as one body, appearing as a great Image of a Man, the Head whereof was Gold, the Breast and Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, and the Feet part of Iron, and part of Clay: When the time of its destruction comes, the Stone breaks all, even the whole Image in pieces: Dan. 2.35. Then was the Iron, the Clay, the Brass, the Silver and the Gold broken to pieces together, and became like the Chaff of the Summer Threshing-floors, and the Wind carried them away, that no place was found for them: So then, the latter end of the Fourth, is the latter end of the Third; yea, and of the Second and first also. Hence thirdly we may gather, That all the Kingdoms, all the Dominions and Powers, which shall be in any of those Nations and Countries, which formerly were, or now are under any of the four Kingdoms, represented in that Image, standing in opposition against Christ, shall be all smitten by the Stone, and thus broken in pieces. This will be the first work of the Stone, which after this, will become a great Mountain, and fill the whole Earth. Fourthly, The smiting will begin at the Feet of Iron and Clay: so 'tis said, Dan. 2.34. The Stone smote the Image upon the Feet that were of Iron and Clay, and broke them in pieces. The Head was in the East, and other parts were in the East, or towards the East; the Legs, Feet and Toes came down to the West. Now, they are the Feet and Toes that are first broken in pieces; that is, the Fourth Kingdom, as in this Western part of the World, in the destruction of the first Beast at Rome: and the extreme parts of the Toes will first be broken in pieces, and then will the Stone proceed to the Legs, Thighs, Belly, Breast, Arms and Head, till all be destroyed together. And therefore as this great Body grew downwards, so it shall die upwards, beginning at Vltima Thule.  
Obj. Shall we think that the Holy Spirit making a discovery of Alexander's Kingdom, and the four Kingdoms which were to stand up out of his, would immediately pass from these, over so vast a space of time, and on a sudden come down to speak of what should be in the last times?  
A. So it is; and we are necessitated to conceive so: For first, 'tis when the Transgressor's are come to the full; that is, when their number is filled up, and the number of their Iniquities is filled up also: when they are accomplished, Dan. 8.23. This little Horn will fill up the number of the Transgressor's; when he comes he will be the last. Secondly, He will be broken without hand, v. 25. this last Transgressor will not be destroyed as the former; they were broken with hands; the Babylonish Transgressor's by the hands of the Medes and Persians; they by Grecian hands, and the Grecian by Roman hands: But the last Transgressor's without hand; that is, such a hand as the others were destroyed by; for the Lord himself shall destroy them, and then the slain of the Lord shall be many.  
2. 'Tis usual with the Prophets in their Prophecies, to leap on a sudden from their times, to the very last times of all, delighting to be in view of them, and to be speaking of them hereby comforting themselves, amidst the calamities of their times, and also laying up comforts in store for the Saints in all ages, viz. by prophesying of these times of ruin to all their enemies, and of the restitution of all things; 'tis usual with them, having the Wings of the Dove, to fly to these times that they may be at rest. Thus Isa. 1. The prophet complains of Sin, and bewails the Judgements which it brought upon the Jews, and then on a sudden he is carried by the Spirit to the very last times v. 25.26. I will purely purge away thy dross, and take away all thy tin; not only purge, but purely purge, or according to pureness, which is to be done, when the Jews shall be called; and I will restore thy Judges as at the first, and thy Counsellors as at the beginning. Surely they must be the last Judges of the World that shall be as the first, and Counsellors at the end of the present World, who shall be like those at the beginning; and then Chap. 2.1. etc. he goes on to declare these blessed times. It shall come to pass in the last days that the Mountain of the Lords House shall be established in the top of the Mountains, etc. See also Isa. 11.30.18. to 26. Thus we see grounds to conclude that this little Horn must be the second Beast, and Objections answered. And one thing more is very worthy of our observation concerning him. That is, As he shall wax great so it shall be only towards the East, and towards the South, and towards the pleasant Land. Nothing is said of his waxing great towards the West. The Lord, it appears by this, will be gracious to this Western part of the World, where the first Beast hath been so long tyrannising, and exercising so much Cruelty: so that though he shall destroy Wonderfully, and prosper and practise; yet it shall not be in that part, where the Witnesses prophesied in sackcloth 1260 days, And now having spoken so much of this little Horn, which was very necessary, that we may better know what to Judge of the 2300 days, when they began and when they will end; let this come into consideration in the next place,  
1. That the 2300 days, and the 1335 days will end together; for first the 1335 days bring us to the end of the days of trouble and affliction to the Saints; and to the end of those days at which Daniel shall stand up in his Lot, Dan. 12.13. so 'tis in Dan. 8.19. I will make thee know what shall be in the last end of the Indignation, that is, when he that shall prosper and practice, and destroy the mighty and the holy people, shall come to his end, and be broken without hand. This will be at the end of the 2300 days, and of the 1335. And doubtless, this last end of the Indignation, and the breaking of this little Horn, that shall stand up against the Prince of Princes, without hand; shall be the pouring out of the last Vial, Rev. 16.17. Then secondly,  
At the end of 2300 days the Sanctuary shall be cleansed; then all shall be cleansed; then all shall be pure and clean as it ought to be, in the Church and among the Saints. Now compare with this Chap. 11.35. some of them of understanding shall fall to try them, and to purge and to make them white; but how long shall this trying time be? to the time of the end, because it is yet for an appointed time; this is spoken concerning the Jews after their first Call. Now when shall this time end? When the 1335 day's end, of which it's said, Blessed is he that waiteth and cometh to them, because then the trying time will be over; for at this time the Sanctuary shall be perfectly cleansed: so there will be no more need of afflictions and sureffing to try, & to purge them, & to make them white.  
2. The 2300 are to be accounted to begin at the time when Daniel had his Vision: This I gather from Dan. 8.13, 14. How long shall be the Vision concerning the daily Sacrifice? And he said unto 2300 days. How long shall be the Vision? that is, how long from the beginning to the end of it; how long from the first representation of these things in the Vision, to the accomplishment of them? how long from the time of the Prophecy to the time of the performance? Now Daniel said, v. 1. In the third year of Belshazzar a Vision appeared to me. Belshazzar reigned but three years, and in his third year, but after Babylon was taken, Daniel had this Vision. For v. 2. He sayeth, when I saw, I was at Shushan in the Palace; Now Shushan was in Persia; thither he was carried after Babylon was taken; so he had this Vision at the beginning of the Persian Monarchy, and that we must take to be the Epocha of this Number: And if any one can find out and give an exact account of years, since the beginning of the Persian monarchy, than I think I may undertake to tell, when they will end. And consequently when all the other Numbers mentioned will come to their end. A late Author, who hath laboured much to find out the true account, fixes the period of this Number in A. D. 1701. but for my part, I shall only declare what I am most inclined to believe; which is, that it will not be till about 1731. those that have Books and leisure, may do well to try, what by searching they can find out, of the certain Number of years since the beginning of the Persian-monarchy: which would be a thing of great Use, if it could be found out. Thus much of the first Number 2300 days.  
The second and third have an Epocha, which next is to be enquired into: This Epocha is the time of taking away the daily Sacrifice, and setting up the Abomination, that maketh desolate, Dan. 12.11, 12. Here our enquiry must be to know what is meant by the daily Sacrifice, and when it was taken away.  
1 What is meant by the Daily Sacrifice? Now the generality of those that look for Redemption in Israel, do take the Jewish Sacrifices and Worship to be here meant, which were abrogated by the coming of Christ. To these, Julian out of his hatred of Christianity, gave countenance; and he was willing to have them brought into Use again: and so they conceive the Daily Sacrifice was taken away, etc. when Julian gave liberty to the Jews to rebuild the Temple; from the doing of which they were miraculously hindered.  
But this puts a strange sense upon the words; for here's taking away, and setting up; the taking away is to give opportunity for the setting up of somewhat in the room of what is taken away; and therefore the taking away is first mentioned: and so if we must understand the Jewish daily Sacrifice, 'twill be, as if it had been said, the Daily Sacrifice and the Jewish Worship was taken away, which was a great Abomination, and an Abomination that would make desolate set up; and this Abomination which was to be set up, was the Temple and Jewish Worship, which was indeed the Daily Sacrifice. And thus the sense will come to this, the Jews Worship was taken away, to make way for the setting up of the Jewish worship; an Abomination was taken away, to set in an Abomination; the Daily Sacrifice was taken away, to set up the Daily Sacrifice.  
Secondly, The Daily Sacrifice must be taken here in a good sense; that is, for the pure worship of God, spiritual, evangelical worship, set forth under a Legal Name: and thus the sense will run clear, pure Religion and Worship in the free and public exercise of it, was that, which the Enemies of it would prevail to take away, and set up an Abomination, a false Religion, corrupt and impure Worship in the room of it, which would bring great desolation upon the true Church, and such as would worship in spirit and truth; and would be a very great desolating thing to true Religion; and by this means the World would come to be filled with abominable Doctrines, with abominable Idolatries, with abominable Will-worship and Superstition.  
Now for the farther clearing of this, that the Daily Sacrifice is to be taken in a good sense, and not in an evil sense, let's consider a little a parallel place before mentioned, Dan. 8.11, 12, 13. He magnified himself to the Prince of the Host, and by him the Daily Sacrifice was taken away, and the place of his Sanctuary was cast down. I have proved before, that this was to be done in Gospel-times, by what was said concerning the little Horn: Now most evident it is, that in this place the daily Sacrifice is to be taken in a good sense, for it is joined with the Truth, an Host was given him against the daily Sacrifice, and it cast down the Truth to the ground. The Truth and the daily Sacrifice suffer together; and then 'tis asked, How long shall be the Vision concerning the daily Sacrifice, to give the Sanctuary and Host to be trodden under foot? and he said, unto 2300 days; then the Sanctuary shall be cleansed, and the daily Sacrifice restored. Now the daily Sacrifice being taken in a good sense in this place, why should it not be so in the other? both speak of Gospel-times, and both mention it, as a great calamity to the Church to have it taken away: and doubtless it must be taken in the same sense in both places; there is only this difference, that taking away in the Eighth Chapter, is meant of the great Calamity which shall come upon the Jews after their First Call; and that in the Twelfth Chapter, of a desolation to come upon the Churches of the Gentile Saints. And thus we are quite beaten off, from making that mentioned concerning Julian, our Epocha there, where we find pure Religion, and the true Worship of God to be eminently cast off by the generality of men professing Christianity; and in the room of it a false Religion and Worship set up: so that true Religion in comparison with its former state, becomes a desolate thing, maintained and owned but by a few. This is to bring us to a right understanding of the daily sacrifice, and the Abomination set up, that so we may stand upon a sure foundation in our Inquiry. And so I come to the next thing, which is,  
2. When the daily Sacrifice was taken away. And here I shall consider, first what we find foretold in the New Testament concerning this, which may be a help to us in this Inquiry: and secondly what we find in Ecclesiastical History, of the fulfilling of things foretold in the Scripture. Now for the former of these, let two places of Scripture be considered. The first is Rev. 11.2. The court which is without, measure it not, for it is given to the Gentiles; and the holy City shall they Tread under Foot. That which I would here take notice of for our present purpose, is, the Name given to those to whom the outward Court is given; which is, Gentiles. Now these are called Gentiles in opposition to those that are called Jews, that is, such who were Jews inwardly, as Paul saith. 'Tis observable, in the same Book of the Rev. the true Worshippers are called Jews. Rev. 29. and 3.9. I know the blasphemy of them which say they are Jews, and are not, but the synagogue of Satan, and do lie. This Intimates, that some were Jews, and did not blaspheme in calling themselves so; others were Heathens, who yet would have been called Jews. So the Gentiles there spoken of, are Jews turned Gentiles, and Christians turned Heathens; yet, such as would keep up a Name for being Jews and Christians: which argues a great Apostasy. Now observe this, when such an Apostasy did eminently appear, and Men proffessing Christanity did turn Heathens, and took up the way of the Heathens in many things in their worship; then the daily Sacrifice began to be taken away, and the Abomination that made desolate was set up, these Gentiles 'tis said, Tread down the Holy City, and that is the head of the 42 Months, and 1260 days. But before these Gentiles get into such power, and grow so numerous, they must have a time to become Gentiles; and we may well conceive, there may be a considerable space of time betwixt their first becoming Gentiles, and there getting into such power, as to be able to carry it in the outward Court against the true Worshippers, the Jews inwardly, and to tread down the Holy City. So then the time of the Jews turning Gentiles, of Christians becoming Heathens, is the head of the 1290 days; and the possessing the outward Court, and the Treading down of the Holy City, is the head of the 42 Months, and of the 1260 days, 30 years after the former. Thus much for the first place: The other place is 1. Tim. 4.1, 2, 3. Now, the Spirit speaketh expressly, that in the latter times some shall depart from the Faith, giving heed to seducing spirits, Doctrines of Devils, speaking lies in hypocrisy, forbidding to Marry, and commanding to abstain from meat. This place shows how Jews should turn Gentiles, and Christians become Heathens; and also shows how the daily Sacrifice was taken away, and so will be of great Use to help us in our inquiry after the time, when this was done; for when the Doctrine of Devils was taught and practised, when there was a prohibition of Marriage, and when there was a command to abstain from meats, than the daily Sacrifice began to be taken away, and the Abomination was set up which proved so desolating a thing to true Religion, and to the People of God. Now Mr. Mede's interpretation of the Doctrine of Devils, rather Daemons, is generally known and embraced coming with such evidence, that it is not to be rejected: this Doctrine of Daemons he concludes to be that which taught the worshipping of Saints departed, wherein Christians turned Heathens, for they symbolised with them herein; it being the custom of the Heathens, to deify and worship their Heroes when dead; who were a middle sort of Powers betwixt their sovereign Gods, and Men, being mediators betwixt them. And like to these were the adored Saints among Christians, whose Relics were trusted-in, as Powers defending their Cities, as appears by some passages which he quotes out of Basil and Chrysostom; and these he takes to be meant by the Mahuzzim, or God of Forces: Dan. 11.38. This kind of Idolatry began, saith he, after Julian; the Reader may see more in his Apostasy of the latter-times. Now God was no longer worshipped in truth, when this Abomination came in, of worshipping Saints, and trusting to their Mediation and Intercession, and making them Protectors. God says, My Glory of religious worship, and of Christ's Mediation and Intercession, I will not give to another: If men do it, they certainly in this do cast off the daily sacrifice, even the true worship of God: and besides there is no Abomination more desolating and destructive to true Religion, than for men to usurp a Power to command things contrary to the Commands of God, and to forbid what God allows; as Marriage, and Meats: no more desolating Doctrine, no more desolating Principle than this, That Men may take upon them to make Laws about Worship and Matters of Religion; when men think to mend God's Institutions, and to make a better Religion than what God hath left us in his word; this is the ready way to mar all, and so take away the daily sacrifice, and to set up that Abomniation which makes all desolate. Now this I take to be the true Epocha 1290, (viz.) the time when Christians thus turned Heathens, and the Doctrine of Daemons was taught and practised, and then these desolating Abominations were set up; In which the Apostle sets forth the Apostasy of the latter days; and doubtless the Head of this Apostasy is the true Epocha of these Numbers 1290, and 1335 days.  
Secondly, Let us see what we can find in Ecclesiastical History, of the fulfilling of these things foretold in the Scripture, and when this Apostasy began; so as that the true Worshippers had cause to take up the Psalmist's complaint, O God, the Heathen are come into thine Inheritance, thy holy Temple have they defiled: They are gotten into the outward Court, and we fear they will drive all the Worshippers shortly thence, and possess it wholly themselves, and at length tread down the holy City also. Now here I shall make use of some Collections of a late Author, declaring when this Apostasy began, which he makes the Epocha of the 1260 days; this hath been the great mistake hitherto, as I conceive from what hath been before laid down: and we have great ground to conclude, that what hath been pitched upon for the Head of the 1260 days, is indeed the Head of the 1290 days: Now let us take the particulars of the Apostasy in that order in which the Apostle gives them to us.  
1. He saith in the general, Some shall depart from the Faith: some Sayings of Augustine are mentioned, which show a great departure from the Faith in his time: As we who are called Christians, do not believe in Peter, but in him in whom Peter believed: This doth intimate that some pretending to be Peter's Successors, did begin to claim such a power and Right as this: And what greater departing from the Faith, than to come to this, to believe in men? And again, reprehending the Pope's arrogancy who suffered themselves to be called Gods: He saith, he that would seem to be God, when he is man, doth not imitate him, who when he was God, for our sakes was made man; is not this a departing from the Faith? Again, saith he, the Catholic Faith believes Heaven to be the first place, the second Hell; as for a third, we are wholly ignorant; neither is it found in Scripture: this intimates a departing from the Faith in this thing. Again, good works do not precede Justification, but follow the justified: this also intimates a departing from the Faith, when an opinion of Justification by Works began to be taken up. This was about the year 393. that he wrote thus: And about 393. began Humane Traditions to grow into request; and a Monkish Life, which was conceived to be a meritorious thing, and that thereby men might be freed from Hell, and obtain a true, certain, and plentiful hope of eternal Life. Epiphan. Contra haeres. saith, Among many other things, showing the great Defection, A. 396. whence is this Image-worship, and the Design of the Devil? Men introduce Images to be worshipped, having the Mind adulterated from the One and only God.  
2. For the second thing; The Doctrine of Daemons, and of Saint-worship: touching this, a saying of Epiphanius is mentioned; The Body of Mary was truly holy, but not God; herself was indeed a Virgin, and to be honoured, but not given us that we should worship her: she herself was worshipping him, who was born of herself. We may be sure of this, that he observed Divine Honour to be given to her, which was the occasion of his writing thus. A Saying of Augustine also is mentioned to this purpose; It is not our Religion to worship dead Men, they are honoured for our imitation-sake, but are not to be worshipped for the sake of Religion; nor are we to Consecrate Temples to them, for they will not be so honoured of us. Now that of Epiphanius is referred to A. D. 396. as the other to 399. This shows that the Doctrine of Daemons was then taught, and had too much heed given to it. And did not this tend to the taking away of the daily sacrifice? and was it not an abomination making desolate?  
3. Touching Prohibition of Marriage; It was endeavoured in the Council of Nice, A. 326. to make a Decree, That Bishops and Elders should refrain from their Wives: But Paphnutius opposed himself to the whole Council, urging that of the Apostle, Marriage is honourable among all men; and so far prevailed, that a Decree of Liberty was brought forth: But in An. 396. the second Council of Carthage was held (saith Helvicus) which made a Law against their Marriage, and this was confirmed in the Council of Toledo in Spain, with an Allowance to have Concubines, A. 400. and likewise Siricius who was Bishop of Rome from A. 385, to 398. (as saith Alfred, in Chron. Paparum) imposed single life upon the Clergy, endeavouring to justify it by abusing those words of Paul. They that are in the flesh cannot please God. Thus we see when forbidding to Marry came in, viz. A. 396.  
4. As for a Command to abstain from Meats, which is the last thing mentioned by the Apostle. Socrat. lib. 5. saith, That about the year 396. Laws were made about Meats, and other things were instituted, which he called Jewish Rites, which made Augustine complain, That about this time Religion was so corrupted with Traditions and Humane Rites, that the very condition of Jews under the Law, was much more easy than that of Christians under the Gospel: And Dionysius Bishop of Corinth did, in an Epistle, admonish another Bishop, not to load Christians with heavy burdens, Ceremonies, and Traditions, nor obtrude upon his Brethren single Life. Thus we have seen somewhat that History doth afford touching the Apostasy foretold by the Apostle. These things before mentioned, and more, may be seen in Wolfeus' his Centenaries. Now, seeing the great things of the Apostasy foretold by the Apostle, appear to have been commanded and practised, in and about the year 396, therefore that year is most likely to be the Epocha of that Number 1290 days, and that then the daily Sacrifice began to be taken away; and if so, than we may easily conclude, about what time the Jews will be called. Thus much of the Second and Third numbers. And lastly touching the 1260 days, I would have it considered,  
1. That the 1290 days, and the 1260 days will end together: for we may observe Rev. 16.10, 12. that the fifth Angel poured out his Vial upon the Seat of the Beast, and so destroys that, and consequently the Beast, as in that Seat; then the sixth Angel pours out his Vial upon the River Euphrates, that a way may be made for the Kings of the East. These Kings of the East are the Jews, and chiefly the ten Tribes. Now we may well suppose a calling of the Jews before this, it may be a considerable time: They are called Kings, at the time of the sixth Vial, which supposes their calling before, and getting into such power as to be called Kings; as the Israelites, when brought out of Egypt, and gathered into a body, than were a Kingdom of Priests. And besides, 'tis said, he shall save the Tents of Judah first: therefore their calling is before the sixth Vial, and so we may suppose, it will be at the end of the 1260 days. For my part I conceive that the Jews first Call, at least the Call of those of the Tribe of Judah, will be at the time of the Witnesses being raised. Which seems hinted, Ro. 11.15. If the casting away of them be the reconciling of the World; what shall the receiving of them be, but Life from the dead? Life to the dead Witnesses; a civil Life, and Spiritual to them in a far more eminent degree than before; and also a Spiritual Life to many of those that were dead in sins; and then the fullness of the Gentiles will begin to come in.  
2. The first appearance and Rise of the Man of Sin, or first Beast, is not to be reckoned for the head of this Number 1260 days. It's evident he did begin to appear about the time of the great Apostasy, and the taking away the daily Sacrifice. 'Tis observable in the year before mentioned 196. There was a division of the Empire upon the death of Theodosius, and division was the way to ruin; and in few years after, Alaricus took Rome, and the Bishop of Rome beg●● to usurp the power of the Keys, as appea●● by a saying of Augustine: The keys are delivered to the whole Church, and not to one Peter, and then a little after, the Horns of the Beast appear.  
3. If we would pitch upon the right time for the beginning of the 1260 days, let's consider two places which give us two eminent marks of that time; the first is Rev. 11.2. his having such power, as that he thereby treads down the Holy City; the other is Rev. 13.5. power was given him to continue, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make War, 42 Months; we may well conceive he might have his Being some time before his making War, and before he was able to tread down the Holy City. Now upon that supposition, that the 1290, and 1260 days will end together, and that the head of the former number being reckoned to be about 396, it doth Appear, that the head of the latter must be 30 years lower.  
4. At the Rise of the Witnesses the 1260 days will end, and then the Beast's time also will be run out: But we must consider in what sense this is to be taken, that is; then the time of his Treading down of the Holy City, and his making War, so as to prevail therein, will have an end; for so 'tis said, That he shall tread down and make War so long. Now when the Witnesses shall be raised, they shall begin to grow into a City, and considerable body. For than 144000 are said to be upon Mount Zion. They get out of the Wilderness and afflicted estate, and begin to be a Mount Zion, and to tread down that wicked City Babylon: for the tenth part of it then will fall, and soon after, the other parts, and Rome itself; and at this time the Witnesses will be able to make War with the Beast, and first shall slay 7000 Names of Men, and then shall overcome and kill him. For he that killeth with the Sword, must be killed with the Sword: when the tenth part of the City falls, and the 7000 Names of men are slain; then a deadly Wound, not to be healed, will be given to the first Beast: True, he may do somewhat towards his defence, but all in vain. So that his warring time, so as to conquer and prevail by it, will then be ended, and his 42 Months completed at the rising of the Witnesses.  
And thus, Although I had declared some resolutions not to meddle with the times, farther than to give some signs of them, yet being earnestly pressed to it, I have adventured to do somewhat in this matter, which hath been so much disparaged by former mistakes, and the too positive determination of such who have built upon a wrong foundation. My aim hath been to get the surest ground I could from Scripture to proceed upon: a little time will bring these things to light by the accomplishment. In the mean time, 'tis much that we do or may understand by Books, which give us sufficient ground to conclude, that the 1290, and 1260 days are come very near to their end; and my hope is, that they will not reach beyond the year 1686. If Chronology be right it is very probable they will not, they may end before; and then soon after, Rome will come to its end, and none shall help it: And when these days beforementioned shall be run out, than we may conceive the work of pouring out the Vials will begin; for that any of them are poured out already, I take to be a mistake: Their Plagues are the last Plagues, and in them will the wrath of God be filled up; what a Vial is poured out upon, will be destroyed for ever, for it brings the last Plague upon that thing it destroys; and at the end of these days the true Worshippers that did go forth of the outward Court, and went into the Wilderness, bearing good Seed with them, shall come again into it with joy, bringing their Sheaves with them, and drive out those Gentiles that possess it. And as an handful of Corn was still in the earth even in the worst of times; so after the end of these days, the fruit thereof shall shake like Lebanon, and they of the holy City, which then shall begin to be built again, shall flourish like the grass of the field. And what is foretold of the Jews, Isa. 60.22. we may apply also to the Gentile Saints: A little one shall become a thousand, and a small one a strong Nation, I the Lord will hasten it in his time. The faithful Witnesses, and that remnant of the Woman's Seed, which keep the Commandments of God, and have the Testimony of Jesus Christ, is a Flock, though a little one, and but a small one; but this little one shall become a thousand, yea quickly increase to 144000. and this small one a Nation, yea a strong Nation; I the Lord will hasten it in his time: and when God hastens, nothing shall hinder. God gives to every seed his own body, 1 Cor. 15.38. The seed is very small, the body which God gives it, is many times very great. 'Tis so in the Works of Nature; what a tall, spreading, vast-bodied Oak grows out of a small Acorn! and much more in the Works of Grace; there is a Seed that serves God, Psa. 22.30. What a vast body will God give to this seed! 'Twas a vast body that was represented to Nabuchadnezzar in a Dream, in that Image which he saw, reaching from Chaldaea, and Persia in the East, and coming down as far as the utmost bounds of the Western-parts: but that body which God will give to the Seed that serves him, will far exceed this; for Christ will have a Kingdom at last, that shall fill the whole earth, which shall never be destroyed, as the Image which Nabuchadnezzar saw, must be. Thus much to show that these things are to be looked for, and when they shall come.  
2. Saints should with all diligence look to this, that their present Carriage and state be suitable to their expectations of such glorious things hereafter. Here are three Branches of the Apostles Exhortation, which deserves to be a little insisted on: 

1. Be diligent that you may be found of him in peace.  
2. Be diligent that ye be found of him without spot.  
3. Be diligent that ye be found of him blameless.    
1. Be diligent that ye may be found of him in peace: All will be found of Christ at last, though some put him far out of their thoughts, and like Cain wander from the presence of the Lord, yet at last he will find them out: for at death he will find them; at Judgement he will find them; and what will they do then but cry out with exceeding anguish and horror, as Ahab did to Elijah, Hast thou found me, O mine enemy? Now seeing all shall be found of him, be therefore diligent that ye may be found of him in peace, and that in a peaceable state, and a peaceable frame.  
1. In a peaceable state; and that first a justified state, for that is a peaceable state: Rom. 5.1. Being justified by faith, we have peace with God. Our care should be to be found in a justified estate, that so we may appear as Christ shall, without sin: compare with this place, Phil. 3.9. That I may be found of him, not having mine own righteousness which is of the Law, but that which is by the faith of Christ, the righteousness that is of God by Faith. And if it be thus, than we shall be found of him in peace. Here observe,  
First, we must be found in him, if we would be found of him in peace, Rom. 8.1. There is now no condemnation to those that are in Christ Jesus. If in him by faith, if in that Name of his, The Lord our righteousness, there we are in a strong tower, and safe from wrath and vengeance.  
Secondly, We must not have any thing to do with our own righteousness in the matter of Justification; Not having mine own righteousness which is of the Law: What Law is here meant? There is an abrogated Law, and an established Law; the abrogated Law, is the Ceremonial Law which was given to the Jews, and had the shadow of good things to come; and Christ the Substance being come, the Shadows flee away. The established Law is the Moral Law, established in and by the Gospel. Now 'tis not only the righteousness of the abrogated Law, which must not be had, but the righteousness of the established Law, which is to be excluded from the business of Justification. To this, Evangelical Obedience must be yielded, and in observing it, we must confess that Christ is Lord to the glory of the Father; but when we have yielded it, we must not have it for a justifying righteousness; for in relation to this also it was that Paul said, not having mine own righteousness, which is of the Law; as is evident from Rom. 3.28, 31. we conclude a man is justified by faith without the works of the Law. What Law? even without the works of the established Law; for he adds, do we then make void the Law through faith? No, we establish the Law; a man therefore is justified by faith without the works of the established-law, and without that evangelical-obedience which all true believers, and justified persons do yield to it, and therein serve Christ as their Lord. They that would have Christ, and justification of life by him, must not have their own righteousness, no not their evangelical righteousness, nor harbour such a dangerous, such a corrupt and evangelical Notion about justification as that is. Now whereas, those that would bring in our evangelical obedience, and interest that in the business of justification, do it, because they suppose the Doctrine of justification by their imputed righteousness alone, is Antinomian, and tends to the making void the Law; Paul spakes of such an objection as this, do we make void the Law through faith? no, we establish the Law. It may be better asked of such, Do ye not make void Christ to yourselves by establishing your own righteousness; and so from a vain fear of Antinomianism, run to Antichristianisme? sure the Orthodox believer, who holds fast the faith which was once delivered to the Saints, may say to such as Paul did to the Galatians Chap. 1.6. I marvel, that you are so soon removed to another Gospel, from him that called you into the grace of Christ, which is not another Gospel, save that there be some that trouble you, and would pervert the Gospel of Christ. But if after so much ado to discover this New way to attain to justification Our English R. B. had concluded as the Romish R. B. did, with a Tutissimum est, etc. this had been ingenious.  
3. The righteousness we should have, is the righteousness of Faith; but that which is by the faith of Christ, not that which is by the love of Christ, not that which is by the sincere serving of Christ, but that which is by the faith of Christ. Most true it is, that where there is faith, there will be love and obedience. Faith, that is unfeigned, and love that is sincere, can no more be parted than Fire, and heat and nothing provokes more to love, nothing doth more vigorously promote evangelical obedience, than a true lively faith; who will love most said Christ to Simon? He that had most forgiven said Simon, and Christ said, thou hast rightly judged. Faith will purify the heart, and reform the Life. In the business of sanctification, and holy living, Faith works by love; but in the matter of justification, love doth not work by faith to the completing of it.  
4. The righteousness which is of God, by faith, is that alone, which we must have for our justification. An imputed righteousness, which was the gift of the Father, was fulfilled by the son, of which the Spirit doth convince, and is received, and applied by Faith; this is that which we must have, if we would be justified, Rom. 5.18, 19 By the righteousness of one the free gift came upon all men, for the justification of Life. And by the Obedience of one shall many be made righteous, Christ was obedient in his Life, and obedient in his Death; he was obedient in doing, and in dying: the Law said, do this, and live; The Man that doth them shall live in them, Gal. 3, 12. Do, and do all; do, and do; perfectly, do, and continue to do. Man stood bound to this that by such doing he might glorify the sovereignty of God, and honour him as his Creator. Now Christ putting himself in man's stead, this he did, and most highly glorified the sovereignty of God, when he being in the form of God, and equal with God, humbled himself and took the form of a Servant. Again the Law said, not doing thou must die: In the day thou eatest thou shalt die the Death. Now Christ became obedient to Death, whereby all that do believe are delivered from, and need not be in bondage, through fear of Death; consider then what the Law sayeth, and what Christ hath done, and bring both together, and be found trusting in him, and in what he hath done; so shall you be found in a justified state, and so in peace.  
2. A sanctified state is a state of Peace. There is no peace saith my God to the Wicked Isa. 48.22. But he spaketh peace to his Saints, Psa. 85.8. The pure in heart, shall see God. Except a Man be born again he cannot see the Kingdom of God, in which is peace, and the joys of the holy Ghost. In Christ Jesus, neither circumcision availeth any thing nor uncircumcision, but the New Creature; the New Creature, the Man made after God; who hath concerning the former conversation, put off the Old Man, is in a state of peace.  
2. Be diligent that ye may be found of him in a peaceable frame. A peaceable State and a peaceable frame go together; when God is at peace with men, they shall be at peace with him: who ever can look to Christ in Heaven as their peace, they have the Spirit destroying that enmity, which is in their Hearts against God. Be at peace with the sovereignty of God. Say not as those enemies, we will not have this Man to reign, over us; but as Thomas, my Lord, and my God. Not as Pharaoh, who is the Lord that I should obey him? but as Joshua, As for me, and my house we will serve the Lord. Be at peace with the Commands of God, say as David, O how do I love thy Law? As Paul, I delight in the Law of God after the inner Man. Be at peace with all the Truths of God; receive them in the light, and love of them, in the Life, and power of them, so as to obey the truth, and be found walking in it. Be at peace with all the dispensations of God; even with such wherein evil comes, as well as with those wherein good comes. Be at peace with all the people of God. Love those whom God loves, whom Chrst hath redeemed, and the spirit hath sanctified. Thus much of the first Branch of the Exhortation.  
2. Be diligent that ye may be found of him without spot.  
Q. But who is, or can be in this life without spot? Noah had his spot; Lot had his spot; David had his spot, and Peter had his spot.  
A. None in this life are altogether without spot, 'twas Christ alone who was absolutely without spot, Heb. 9.14. He offered himself without spot to God: and, he was a lamb without spot and blemish 1 Pet. 1.19.  
2. Be such now, as that you may comfornably hope to be without spot, and to be made perfect in Holiness, when your Souls shall be separated from your Bodies, and that you may appear so at the Judgement. If now you are regenerated, If now you have faith working by love, If now you have repentance unto life, if Christ be yours, and you Christ's; than you shall be at last altogether without spot.  
3. Take the right course to be Without all spots of guilt, and to have an unspotted Justification: To this an unspotted righteousness is necessary, personal righteousness is not so. As Christ is the Lamb without spot, as he offered himself without spot to God, so therefore his Sacrifice was the Sacrifice without spot, his righteousness which he fulfilled was the righteousness without spot: and if this be imputed to us, and trusted in by us, we shall obtain a justification without spot; whereas men's personal righteousness hath its spots, their Holy things have iniquity in them; and if our personal righteousness must be the righteousness for our justification, what will that be but a spotted justification? and that will be none at all. Cant. 6.10. The Spouse is said to be fair as the Moon, and clear as the Sun. In holiness, in grace wrought, In evangelical Obedience, she is but fair as the Moon, having her spots like the Moon; but in her justification, she is clear as the Sun, not having any spot of guilt, or sin imputed remaining on her: clear as the Sun, because clothed with the Sun of righteousness; the true spouse of Christ is the Woman clothed with the Sun, in respect of Christ's righteousness imputed to her; some there are that will choose rather to be clothed with the Moon, their own personal righteousness. But who are most likely to go away justified? Those that are clothed with the Sun, or those that are not, nay will not be otherwise clothed then with the Moon? surely these at best are but like jacob's cattle, spotted and speckled, it may be said of such as 'twas concerning Joshua, Zach. 3.3. Now Joshua was clothed with filthy Garments: and what should be done, but as the Lord commanded concerning Joshua, take away the filthy Garments, and clothe him with change of raiments? Thus it must be, if you would stand justified before him, and be accepted in his sight. Those that will not embrace Christ's counsel, buy of me white raiment, that thou mayest be clothed, make my righteousness thine own: cannot be justified, and saved, for no unclean thing shall enter into the Kingdom of God. Now if you trust to your personal righteousness, and have not Christ's imputed to you, you are but an unclean thing, for this is an undeniable truth: Those that have not Christ for righteousness have not true holiness. Those that are without imputed righteousness, are without personal, evangelical righteousness, for 1. Cor. 1.30. Christ is made righteousness and Sanctification, and so, whatever show of holiness may be made, whatever holy duties are performed, yet such have not true holiness, because Christ is not sanctification; and he is not sanctification, because he is not righteousness. So that 'tis clear, if you have not imputed righteousness, and so justification through Faith in it, you have not inherent righteousness, nor true holiness, and therefore cannot expect to see God; for without holiness no man shall see the Lord, you cannot go to Heaven without holiness, and this you cannot have, but from Christ; and not this from Christ, unless you have him for righteousness; you cannot have that which you make the condition of justification unless you have Christ for righteousness. If without imputed righteousness then without true holiness. And if so, you will come near the case of those mentioned Mat 7.22. if not fully up to it: Lord Lord, have we not prophesied in thy Name etc. Have not we taken thee for our Lord? have not we believed, and yielded evangelical obedience? Yea we have done it, and will prove both. Our Faith appears, for in thy Name we did cast out Devils; that was, through Faith in thy Name: and our evangelical obedience appears: for we owned thee for our Lord, and prophesied in thy Name; our works have been done in thy Name; we have done good, and we have done it in thy Name. And now we present our Faith as a work to thee; and we present other works, and duties with our Faith, and we are bold to plead our Faith and our works before thee, and look now to be accepted of thee; behold here the condition fulfilled by us, here's the causa sine qua non, and so what was required on our part, is performed, and now we expect thou shouldst perform thy part, Lord, Lord open to us; thus they plead. But what is Christ's answer? depart from me, I know you not, ye workers of iniquity; you are neither justified nor sanctified, and therefore what should you do here? I know you not, therefore you are not justified; I have no delight in you, you find no acceptance with me, one thing is lacking, you have none of my righteousness; it was preached, and offered to you, but you rejected it, and would not have it imputed to you; and whereas you boast of your Faith, and good works, you did not serve me as I would be served: I see no true holiness or evangelical obedience in all that you did; for you did it to be justified by it, and so did not the will of my Father in Heaven, but your own wills; my Father never required your obedience for that end, for another he did; and therefore I cannot reckon you amongst the workers of righteousness. And you call me Lord, but that is but a part of my Name; you divide my Name, and you do not call me by my evangelical Name, The Lord our righteousness, and therefore, I cannot call you by that Name, The Lord our righteousness, but the workers of iniquity. The great plea of the Old, and our in this great point of justification) New Socinians, is, that imputed righteousness makes void personal righteousness and holiness; but we see better ground to conclude, that the denying and rejecting of an imputed righteousness makes void personal righteousness, and holiness; and so this puts men quite besides the way of justification and salvation. What reason is there then, that you should embrace this branch of the exhortation? Be diligent to get an interest in that unspotted righteousness whereby you shall have all spots of guilt done away, and so attain an unspotted and perfect justification. But before I leave this particular, let one thing be considered. This error about justification by inherent righteousness, seems to be the very first that was brought into the World, about matter of religion; which may be gathered from the History of Cain and Abel, Gen. 4. 'tis said, Abel brought of the firstlings of his flock, and offered a Sacrifice to the Lord, in which there was bloodshed for the remission of sins, and in this Christ was offered, and slain typically, and so he was a Lamb slain from the beginning of the World. For, as the rock was Christ, so this Sacrifice was Christ; In this the Law was fulfilled. Thou shalt die the death, Abel did die the death, (viz) in the firstlings of his flock, which did die the death; typfying Christ; and in offering this Sacrifice, Abel did well, taking the right course to obtain justification of Life, and he was accepted of God, and what he did was imputed to him for righteousness. On the other side, Cain brought of the fruit of the ground, and expected that this offering, this work and Service of his, should procure his acceptance with God, and his justification before him. But what came of it? To Cain, and to his offering, God had no respect: Cain was not justified hereby, that is the meaning of it, as appears by what follows. If thou dost well shalt thou not be accepted. But if thou dost not well, sin lies at thy door. Observe, that sins lying at the door is the contrary to being accepted, now the meaning of sins lying at the door is, that sin is not pardoned, but the guilt of it remains; sin, that is, the punishment of sin is at the door, ready to come upon thee, and therefore thou art not justified; so this doing well, and not doing well, is spoken with respect to the offerings then made, and to the end which they aimed at in their offerings, which was, that they might be accepted, and justified. Abel did well, he took the right course to be justified, but Cain did not well; Abel did well, in seeking his justification, and acceptance, by an imputed righteousness, and thus his sin was carried from his door, never to come near it again; but Cain did not well, in seeking his justification and acceptance by his personal righteousness, and by a work which he did. For notwithstanding this, Sin lay at his door. So Abel was justified, and became righteous Abel, as he is called Mat. 23.25. But Cain went away not justified, for which he was very wroth, and slew his brother Abel, who was the first Martyr; and he suffered upon the account of this great fundamental truth, of justification by an imputed righteousness, Sealing it with his blood. If you would then be found in peace, being found in a justified estate, see that you be not found in this way of Cain, but in the way of Blessed Abel, who by Faith offered unto God, a more excellent Sacrifice, than Cain, etc. See Heb. 4.11.  
4. Be without the spots of the Not-childrens of God, and of such as are in an unregenerate state, Deut. 32.5. Their spot is not the spot of his Children. There is a great deal of difference betwixt the spots of the Not-childrens of God, and of the Children of God, for these have their spots. There are spots in dead Carcases, and spots sometimes in living bodies; so there are the spots of men dead in Sins, and of those that are alive to God. Sin reigning, Sin loved, Sin committed without repentance, Godly sorrow, and reformation, is the spot of men dead in sin, and of the Not-childrens of God. Sin hated, sin loathed, resisted, over which there is mourning after a godly sort, is the spot of those that are quickened, and made alive to God. Let's take Notice more particularly of some spots of unregeneracy, which you must have purged away, if you look to reign with Christ.  
1. That spot of looking on the forbidden fruit as the fairest, and best; this is a spot of unregeneracy. There began the first sin, and this is the issue and product of it in corrupt Nature; a lusting after the forbidden fruit as the fairest, this is the very image of the Earthly Adam. When Men can take, and eat freely of the forbidden fruit, as more sweet, and pleasant because forbidden, this is a manifest spot of the Not-childrens of God. Such there are to whom stolen waters are most sweet, and Bread of secrecies is pleasant; but the dead are there, and being there, are in the depths of Hell.  
2. To love, worship, and serve the Creature more than the Creature; to have more care of the body than of the Soul, more regard to things temporal, then eternal: to things earthly than to things Heavenly; this is a spot of unregeneracy, and forbids such to look for any inheritance in the Kingdom of Christ, and of God.  
3. To love darkness; and hate the light; to love sin, and hate holiness, to love the wicked, and hate the godly; is a spot of the Not-childrens of God.  
4. Delight in lying, is a spot of the Not-childrens of God. Isa. 63.8. He said surely they are my people, Children that will not lie, so he was their Saviour. But of such as will lie, such as delight in it, and make a practice of it, what doth the Lord say of such? surely they are Children that will lie, and therefore are not my people, and to them I will be no Saviour.  
5. The mark of the Beast is a spot of unregeneracy, and of the Not-childrens of God; this is either in the forehead, so as openly to own the power of the Beast, and to profess to be his Worshippers; or in the right hand, to do the work of the Beast and to give up their power to him, this is a spot of the Not-childrens of God. for of such 'tis said Rev. 14.9. If any Man Worship the Beast, and receive his Mark, the same shall drink of the Wine of the wrath of God. they that believe as the Pope will have them believe, and Worship according to his ordinances, and Commands, have his marks upon them, and are not owned by the Lord as his, neither may expect any inheritance in his Kingdom.  
6. Strive to be more and more cleansed from those spots, which the Children of God, in a regenerate state, are too often defiled with. Thus,  
1. Take heed of the spot of Pride. This is a hateful spot, which many times defiles even the Children of God. Knowledge too oft puffeth up, gifts many times puff up; the People of God should esteem others better than themselves, but too apt they are to esteem themselves better than others. God would not have his Children defiled with this spot. To prevent this in Paul, there was given him a Thorn in the flesh, that he might not be lifted up in his Spirit through the abundance of Revelations.  
2. Take heed of the spot of covetousness, too much love to the World is many times the spot of the Children of God. We read in Scripture of the idolatry of covetousness, and of the iniquity of covetousness. There is the idolatry of covetousness; I mean, that degree of it, which is a serving of Mammon, and is inconsistent with the serving of God; of which Christ said, ye cannot serve God and Mammon. This is that which excludes from the Kingdom of God, and makes men uncapable of an inheritance there, Ephes. 5.5. Now this degree of covetousness shall not be found in the Children of God. But there is besides this, mention of the Iniquity of covetousness; which though it come not up to that degree of idolatry before spoken of, yet 'tis iniquity; and the least degree of covetousness is iniquity: and the iniquity of covetousness when 'tis in the people of God, begets fatherly displeasure in God, Isa. 57.17. For the iniquity of his covetousness was I wroth, and smote him. But this smiting is in order to the healing of this distemper. I have seen his ways, and will heal him. Take heed therefore, as of that Idolatry of covetousness which is the spot of the Not-childrens of God, so also of all Iniquity of covetousness.  
3. Take heed of the spot of carnal security, and of negligence, and remissness in duties; carnal security, slumbering, and sleeping was the spot even of the wise Virgins; they neglect their watch, the Bridegroom comes, and finds them sleeping. The thoughts of our going hence, and Christ's coming, should dwell upon our hearts. What I say unto you, I say unto all, Watch, and be not cold and lukewarm, but be zealous and repent, be fervent in Spirit, serving the Lord. Like Elias, Jam. 5.17. He prayed earnestly, or he prayed in prayer; so pray in prayer, hear in hearing, do in doing.  
4. Take heed of Babylonish spots, come out of her my people that ye partake not in her sins, and that ye receive not of her plagues, superstition, will-worship; to be of a persecuting Spirit to beat fellow-servants, these are sins, of Babylon, and the People of God are sometimes in some degrees defiled with these; which, if they harken not to the call, partake not in her sins, may bring some of the temporal Plagues of Babylon upon them.  
3. The last branch of the Exhortation, is, be deligent that ye may be found of him blameless, for this consider.  
He that hath the righteousness of Faith is blameless, so far as to be without guilt; for he that believes is justified from all things Acts 13.39. No sin is charged upon him to his condemnation, He is the Blessed Man, to whom the Lord doth not impute Sin. For he hath an absolutely blameless righteousness imputed to him, and received by Faith, which renders him blameless in respect of guilt.  
Again he that hates the evil that he doth, and complains of his body of sin, O wretched Man that I am, who shall deliver me from this body of Death? is so far blameless that the evil he doth, is charged not upon him, but sin that dwelleth in him 'tis no more I that do it, but sin that dwelleth in me.  
Lastly he that hath sincerity of grace, is blameless in a Scripture-account, and in a gracious esteem of God. A Noah, who was righteous in his generations, upright, and sincere towards God, is perfect, and blameless: A David, a Man after God's Heart doing all his wills, is blameless. A Job, who is an upright Man, fearing God, and eschewing evil, is blameless, and a perfect Man: such as Zachary, and Elizabeth, who walk in all the Ordinances and Commands of God, are blameless. Such as these are blameless in God's Gracious account, though not in their own. They see much in themselves to bewail, much to be humbled for, much to repent of, much that they blame themselves for, when God is yet pleased to call them blameless Now be diligent that you may have that simplicity, and godly sincerity, which may encourage you to hope, that God will out of his abundant grace, and great love toward you, account you blameless. Avoid as much as possible every thing blame worthy, and do what is commanded, and after all, pray That you may be accounted worthy to escape the Judgements, which shall come upon the World of the Ungodly, and to obtain that World which is to come, and to stand before the Son of Man.  
FINIS.   

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Blessed Rest for the Burdened Sinner: Or, The only Centre of the Soul. Wherein is Discovered, First, Who he is that Invites, and calls Sinners to this Rest. Secondly, The Encouragement to come unto him for Rest. Thirdly, Many Obstructions and Impediments, which keeps back Sinners; with their Unreasonableness answered. Fourthly, The Rest, that every one shall have, that comes unto Christ. Delivered in several Sermons, from Matthew the 11.12. By John Hopwood, Preacher of the Gospel.  
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The Spirit of Delusion Reproved: Or, The Quakers Cause fairly Herd, and justly Condemned. Being an Answer to William Penn, George Fox, George Whitehead, George Keith, Edward Burroughs, and several others, the most leading Men amongst them: wherein their Horrid Perversion, and False and Dangerous Interpretations of above Fifty Distinct Texts of Holy Scripture are plainly Evinced. By Thomas Wilcon, Rector of Arrow in Warwickshire. Price 1 s.  
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Strangely preserved amongst other Writings belonging to an Old Monastery in Yorkshire; and now Published for the Information of Posterity.  
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A Salve for Soul-sores; being a Discourse on Christ's friendly Admonition to Peter, wherein the Fall and Rising of Peter is at large considered; the Craft, Potency, and Malice of Satan (that Arch-Enemy of our Salvation) discovered: His various Wiles, Stratagems, and Machinations invalidated: Several choice and excellent Gospel-truths handled, and cleared from the Calumnies and Objections of Gain-sayers.) Here is also Milk for the Weak, Meat for the Strong, Music for the Melancholic, and Wine for the Wounded: Here the Tempted may be succoured the Oppressed relieved, the Mourner comforted, and the Wanderer directed. Delivered in sundry Sermons at first; and now published for the benefit of God's Church in general. To which are added, Four Sermons, Preached upon Sacramental-Occasions. By Thomas powel, Preacher of the Gospel; and One whom Satan hath winnowed.  
Of the Causes and Cure of sad disconsolate Thoughts in Christians: By one of their sympathising Fellow-Members, W. Traughton.