That gives full ſcope aed room to thoſe Monarchies to run their Time, as in the Image, and the four Beaſts in Daniel's two precedent Viſions. 〈◊〉 . 2. c. 7.

The former of thoſe two, or the Viſion of the Image, gives only a general Appearance of ſo many Monarchies or Kingdoms, or rather of a Monarchy univerſal, ſhifting from one People and their Kingdom to another, and all adverſe to the Kingdom of Chriſt; for that could not appear while they were in Play.

From hence ariſes ſuch a Line of Time; as neceſſarily is requir'd for four Monarchies to diſplay themſelves; but becauſe they may be ſhorter or longer in their duration, they give no certain meaſures; only, as that there is no Hiſtory of Action elder than Moſes's of the Creation, appearing in the World; it is an Argument of weight againſt the World's Eternity: ſo on the other ſide, the daily matter of Hiſtory ariſing from many other Kings and Kingdoms, and particularly of the Romans, aſſure us, the Kingdom of Christ is not yet come; becauſe while that laſts, the grand foretold Kingdom of Chriſt cannot come.

But now the next Viſion of the Four Beaſts, gives us in Prophetick Cypher the very meaſure of the Beast's Duration, as that Beaſt is ſymboll'd by the little Horn, viz. Time, Times, and half a Time.

But becauſe this does not aſſure us when thoſe Days begin, nor conſequently, where they end, the Viſion we are now entring upon will teach us that.

And it hath a threefold Aſpect upon Time to this end.

1. It continues the principal Line of Time from Creation, which, becauſe there will not be Scripture Hiſtory to maintain it, and alſo becauſe, and eſpecially becauſe, the Times of the Gentiles, (in whoſe Hiſtory Scripture little concerns it ſelf,) are drawn by it without leſſer Periods, but as the Accounts of the Churches Caſe in relation to them after requires it; they are given in one entire Line or Sum, 2300 Days, beginning contiguouſly from Ezekiel's 430 Days, and continuouſly alſo to ſo many Days for Years uniting with the former parcel-lines, and with the 430, as the laſt given Line; and ſo one whole Line from the Creation is conſtituted by uniting theſe ſeveral Parcels, by a divine Certainty.

2. It determines the particular Time from the beginning of the Perſian Monarchy, at literal Babylon fallen, to myſtical Babylon falling, as alſo at literal Jeruſalem reſtor'd, to new Jeruſalem appearing; for Antichriſt broken intends the former, and the Sanctuary cleans'd the latter.

3. It is a meaſure of the length of particular Lines given after this from Time to Time, as they are given in Scripture, that, as it ſelf is diſtinguiſh'd into ſeveral Periods by them, ſo it is a Boundary to them, when to begin and end; that together they may be ſymmetral to this whole Line, neither longer, nor ſhorter, and therein be juſtly proportion'd to one another; even till this Line, call'd moſt emphatically by our Lord, the Times of the Gentiles, Luc. 21. 24. be fulfill'd.

That the Viſion then, and the Line of Time it carries away, be rightly underſtood, theſe things are neceſſary to be premiſed.

1. That the principal thing in theſe Viſions of Daniel (except that ſingle Viſion next in order to that we are upon, that centers in Meſſiah's Coming and Death,) is the glorious Kingdom of Chriſt, and of his Saints, having the Dominion throughout the Earth, and the Deſtruction of that peculiar Enemy of his Kingdom, who is juſtly call'd Antichriſt, immediately preceeding his Kingdom, and before which it could not appear.

Upon the Account of this Kingdom of Chriſt, having its way made by the Deſtruction of Antichriſt, there are ſo many Repreſentations of the other Monarchies, of which elſe we may conceive, the Holy Spirit had no more touch'd their Prophecy, than it does their Hiſtory, which it never does, but in relation to the Church, or to ſet out God's Government Univerſal over the World, and his Judgment on ſinful Nations.

THat the Viſion begins at the Perſian Monarchy, I give theſe undoubted Reaſons:

It is moſt apparent in the very Portal of the Viſion, it was Reaſon 1 given at Shuſhan the Pallace, by the River Ʋlai, a River of Perſia, whither the Prophet was viſionally convey'd out of Babylon, to ſhew the Tranſlation of the Monarchy from the Babylonian to the Perſian Prince.

The Babylonian Monarchy was yet ſtanding, the Prophet a Subject of it in principal Place; for he continued in his Preferment in Babylon till Cyrus the Perſian. He muſt therefore Dan. 1. 21. be reſident at the time of the Viſion in Babylon, and not a Runnagate from it, and his Loyalty; but was prophetically and viſionally ſet down at the Pallace of Perſia, to ſhew where the Viſions Date was to commence, viz. from the Perſian Monarchy.

If this were not enough, the Expoſition of the Viſion begins Reaſon 2 with the King of Perſia, and where the Expoſition begins the Viſion begins; neither of theſe can be conteſted.

The Viſion crops off the Babylonian Monarchy; The Head Reaſon 3 of Gold; and the first Beast like a Lyon does not under any Symbol or Repreſentation appear in it.

The Monarchy was now indeed juſt expiring in Belſhazzar's Third, which Scripture counts upon as his laſt Year, and whereas the former Viſions were deliver'd to us in the Language of that Empire; that thereby All People, Tongues, and Languages, which take care by one means or other to have knowledge of the Imperial Language, might have notice of them. The Holy Spirit returns in this Viſion to the Hebrew Tongue, peculiar to the Church of God in the Old Teſtament.

HAving in the precedent Sections eſtabliſh'd the Grand Line of 2300 Ev. Mor. and their Determination to the Kingdom of Christ; I now proceed to the Diſtribution of this Line, and firſt to the Line that muſt, however ſubordinate and collateral, yet ſet out at the very ſame inſtant with the 2300 Ev. Mor. and that is, of the Word going forth.

Now of this, It is moſt evident by Scripture, that it muſt begin at the Perſian Monarchy, or the Monarchy of Cyrus; for at Darius, the Mede, to whom Scripture allows only one Dan. 9. Year, it did not begin; for in that Year Daniel prayed, and had this Viſion in Return of Prayer, as appears enough throughout this Chap. At Cyrus's first year it did begin; for ſo Ezra aſſures us, chap. 1. For muſt not that moſt neceſſarily be the going forth of the Word, when Cyrus ſent forth his Proclamation, and put it in Writing, v. 1, 2. &c?

But although the Word began here to go forth, yet it is moſt manifeſt, It did not here attain its effect; for then would it not have reſted, and ceaſed to go forth any farther? But we find it ſtop'd after the Altar ſet up, and the Foundations laid all the Reign of Ahaſuerus, and in the Days of Artaxerxes; which two, as we ſhall after reaſon, muſt be Cambyſes Ezra c. 4. 24. the Son of Cyrus, and the Counterfeit Smerdis: ſo that it as plainly went forth again in the Reign of Darius, known in common Hiſtory by the Name of Darius Hyſtaſpis. After that, although it came much nearer its Perfection, yet it was contradicted in the Days of Xerxes Ahaſuerus, by ſo ſevere a Decree for the Deſtruction of the Jews, throughout all the Provinces; ſo that Artaxerxes, call'd by Hiſtorians Longimanus, Eſth. 3. 8. illuſtrated his ſeventh Year with the Word compleatly going forth; The Eccho of which for the building of the Wall, was in his twentieth, and in his thirty ſecond the Quavers of that ſame Word, in leave to Nehemiah to reſtore Jeruſalem into its perfect Order and Polity: which plainly argue the Word gone forth in his ſeventh Year.

Now although the great Perplexities of the Perſian Chronology are no way to my main Intention to be concern'd in, yet the making it Evident, that the Going forth of the Word muſt take up ſuch a Time, as 75 Years, is of very deep behoof in that Intention, both as it gives great Aſſurance to the former principal Line of 2300 Years; ſhewing how ſeventy five of them were ſpent, and alſo as it will inlighten ſome Concernments of the Kingdom of Christ, to which all Accounts of Time tend. Upon this whole Conſideration I ſhall endeavour the proof of ſuch a ſpace implied in the word going forth.

And firſt I ſhall obſerve that which I do not look upon ſo conſiderable as to call it an Argument. The very Phraſe of going forth implies ſome protracted and prolonged going Mich. 5 2. forth by the Word. The ſame Word is us'd of him, whoſe goings forth are from everlasting. But more enforcingly to preſs this, I thus argue.

It is impoſſible to ſpare any of thoſe great Decrees we have Argu. 1 ſo ſpecially recorded, Ezra 1. c. 1. c. 6. c. 7. from the words going forth.

Not the first, becauſe it was the first, ſo much foretold of formerly by the Prophet Eſay, of ſo famous Memory, and that first broke the Bonds of the Jewiſh Captivity. Who can with poſſible Reaſon ſuppoſe, That had no Intereſt in the words going forth, in which Prophecy gloried ſo long beforehand, that was even pointed upon by Gabriel, and from which the other Decrees were deriv'd, as is expreſly mention'd in Darius's Decree, Ezra c. 6. compar'd with Dan. 9. 21?

Nor can the ſecond Decree of Darius be denied a place in it, which ſo united it ſelf with Cyrus's Decree, that if either was the word going forth, both muſt be ſo; for tho they were diſtant in Time, they were one in Subſtance, and by it the Temple was built.

HAving now ſettled the natural Order of the Words going forth, and finding that it muſt needs poſſeſs ſuch a diſtance of Time, as from the first of Cyrus to the ſeventh of that Artaxerxes, who ſucceeded a Darius, in his Decree for the Building of the Temple after the Eſtoppage of the Building Ezr. 4. 5, 6, 7. in the Reign of Ahaſuerus, and in the days of a former Artaxerxes, and, as we ſhall ſee, of another Ahaſuerus, Eſth. 1. I come now to offer proof, This Space was a Space of ſeventy five Years.

The firſt Proof I derive from the chief Scope of the Viſion Argu. 1 of the ſeventy weeks, which was the Allowance of ſuch a ſpace of Time for Daniel's People, and Holy City, to continue ſuch a People of God, and ſuch a Holy City, until Meſſiah came, and fulfill'd all the Types of the Law and Prophecies concerning Himſelf; which could only be fulfilled during the State eſpecially of the Tribe of Judah, till Shiloh came, and of the Temple of Jeruſalem, and the Worſhip of it in its ancient State and before the rejection of it: So that, whereas often in Ezekiel and the other Prophets, the Babyloniſh Captivity and the Ezek. 16. 53. Deſolation by the Romans, are tack'd one to another; The Waters or Ocean is divided for theſe 70 Weeks, and then They return and cloſe again till the End of the Indignation, when theſe Weeks expire, ebbing back till the Flood by Titus Veſpaſian deſolated All.

Before therefore theſe ſeventy Weeks could begin, Jeruſalem muſt be reſtor'd, ſo far, as in its Temple; Its Wall, and its whole Order and State, muſt be returning within the ſeven first Weeks of the 70, according to the Prophecy: Now what more probable Proportion, than juſt ſo many Years, as Prophecy hath ſo evidently deſtin'd for the Space between the Fall of the Great City, Myſtical Babylon, and the Reſtoration of all Things in the New Jeruſalem, which by the general view we may ſee, and ſhall farther ſee, is a Space of 75 Years added to 1260, and making 1335. This may be therefore an introductive Argument.

We ſee moſt demonſtratively, The Time muſt be ſo long Argu. 2 as from Cyrus's firſt Year, to Artaxerxes's ſeventh: now ſeventy five Years, according to the beſt Chronologers, is about ſuch a ſpace. That Grave and moſt Learned Emendator of Time, Tho. Lydiatt, who was very induſtrious in this very Joynt of Time, allows ſeventy Years, and others come nearer. If then in that great Maze of Chronology at this very Period, Scripture umpires ſo with the beſt Timiſts for Seventy five, we have reaſon to accept it; and that it does ſo, under the next and laſt of Daniel's Viſions, we ſhall have farther Advantage to prove; in the mean time, It is no inſolent Preſumption.

That great Line of 2300 Ev. Mor. as we have found it, Argu. 3 diſtributed ſo neceſſarily by Prophecy and Hiſtory, giving ſpace for ſeventy five, and no more, may ſtand as a ſtrong Argument, That this was a ſpace of ſo many, and no more: For when we find every way, this bids faireſt to be the Number, and that for the aſcertaining the Beginning of the ſeventy weeks, which can never elſe be determin'd, it is neceſſary ſome ſpace muſt be determin'd, and no Number ſo fit 2 Pet. 1. 19. as this Number, to make that Word of Prophecy ſo ſure as to be more ſure than Eye-witneſs it ſelf. This principal Line ſo ſatisfied, compleats all proof.

It is not unworthy Obſervation, That when the whole Argu. 4 ſpace of the Words going forth, before the ſeventy weeks, for the reſtoring of that eminent State of Jeruſalem, its Temple and VVorſhip, and the firſt ſeven of the ſeventy for building the VVall, full of Clefts and Breaches, juſtly to be accounted reſtoring Jeruſalem, the firſt by ſolemn Decrees, the ſecond by ſome laſt ſounds of thoſe words of Decree; The Years of the Perſian Monarchy for the Tranſaction of this whole Matter are juſt ſeventy five, as may be accounted.

Cyrus before the ſtop on Dan. 10. 1. v. 13. the Building, 3 years. The Time of the Eſtoppage, 21 years. Darius to the Temples Ez. 6. 15. firſt Finiture, 6 years. Ahaſuerus Xerxes of giving Eſth. 3. 7. Eſth. 6. 15. and reverſing his Maſſacring Decree, 13 years. To Artaxerxes his Decree in Ezr. 7. 8. his ſeventh year, 7 years. To his Leave to Nehemiah, Neh. 13. 6. 25 years.

When therefore, They have done the ſymbolical Service of accounting the ſeventy five years, not otherwiſe accounted; The Time from the Weeks Beginning pointed out to ſeven Weeks, or 49 Years in the Viſion, hath a Room allowed for it in the Story, viz. 25 years from the Decree in Artaxerxes his ſeventh throughout his Reign, which by all Hiſtorians, is agreed to be near forty ſix; and from thence Lett into the Reign of Darius Nothus, which ſeems on purpoſe nam'd to continue the 49 years current, for which there had been ſpace, more than enough, if the Weeks had begun ſooner, then Artaxerxes his ſeventh, and not enough, if they then begun without being Lett into the Reign of Darius Nothus, nor Nehem. 12. 22. enough if they did not then begin, but at his 20th only.

Now it is enough known, Scripture thus improves its mention, or not mention of Things, its ſo much mention and no more, into ſymboliſmes, and ſo may very well be ſuppos'd to do on theſe Perſian years. For it minds not Heathen Chronology, but to ſome great purpoſes; I ſhall give one Inſtance among others, and it is that moſt viſible one of Melchiſedec, who in Shem ſtanding at the Head of the ſecond Roll of Patriarks, without Father, Mother, Beginning of Days, or End of Life, is ſo repreſented, by vertue of this Symboliſm. Hebr. 7. 3. Compare with Gen. 11. 10.

THis Line of the ſeventy Weeks is not only ſo generally allowed and agreed by all Chriſtian Interpreters, but alſo inſiſted upon, as a moſt fundamental, demonſtrative, and undeniable Proof of Jeſus Christ the true Meſſiah, come in the Fleſh, againſt the perverſe Obſtinacy of the Jews, that I ſhall not levy any Argument for the proof of it; nor ſay more for the Definitiveneſs of it to 490 Years, than that the diſtribution of it into ſeven weeks, ſixty two weeks, one week, and that one week into a half week, and a half week cannot poſſibly ſtand, but in a moſt certain Determination of Time to greateſt exactneſs.

Nor is it poſſible to be diſputed, when thoſe Years end, or what Situation they have in Time, ſince they run ſo undoubtedly in the firſt half of the last Week to Meſſiah being cut off, and to the cauſing Sacrifice to ceaſe by the Sacrifice of himſelf, and in the last half Week to the confirming the Goſpel Covenant with many; at the end of which, the Jewiſh Nation was rejected, and their former Deſolations in Babylon reflow upon them, and cover them with the Ten Tribes in a general Ceſſation of being God's People or a Holy City any longer.

The ſeventy Weeks then are divided into the ſeven Weeks of building the Wall after the Temple reſtor'd; And viz. from Building the Wall Times with Straightneſs or in Trouble. v. 25. ſixty two Weeks of Troubles allowing fome lucid Intervals; of which Antiochus's Tyranny muſt be allowed a principal Inſtance: on which, as a Type, is founded the prophetical Symbol of Antichriſtianiſm. Then comes the half week of Meſſiah, of finiſhing Tranſgreſſion, making an end of Sin, making Reconciliation for Iniquity, bringing in everlaſting Righteouſneſs: All which Expreſſions, I look upon as an exuberant ſetting forth the Abſoluteneſs, Perfection, and higheſt Effect of that one Sacrifice which Chriſt offer'd once for All, by which he hath for ever perfected them who are ſanctified; by which, Jewiſh Sacrifice and Oblation was made to ceaſe, even by the offering of himſelf by the Eternal Spirit, as a Lamb without ſpot, effectively purging the Conſcience from Guilt of dead Works, to ſerve the Living God; which Sacrifice, in the Revelation is tranſlated into that Propriety and Peculiarity of Expreſſion, The Lamb, ſlain from the Foundation of the World, Rev. 13. 8. and the corrupting and annulling that Supreme Point of Chriſtian Religion, and the Service founded on it, and regulated by it, according to its own Purity, Simplicity, and Tranſcendency, free from idolatrous Defilements, is a Cardinal Point of Antichriſtianiſm, and a moſt proper Senſe of taking away the daily Sacrifice; of which I am often to make mention, and deſire that from hence it may be carried all along with the Notion of the daily Sacrifice, (though mentioned but this once.) even this Sacrifice of Daily or Eternal Vertue.

The ſealing Prophecy, and Viſion, is not only the Ratification and confirming all Prophecy by finiſhing of it, as Chriſt Joh. 19. 30. declar'd, It is finiſh'd, ſo far as was requiſite to that coming of Christ into his Mediatory and Redemptory Kingdom; but ſignifies alſo the ſealing of Prophecy at that preſent Time, ſo, as thta the ſecond Coming of Christ into his glorious Kingdom Rev. 6. 1. & c. Rev. 7. 1. &c. Rev. 10. 4. &c. ſhould not at that Time be, but run through that courſe of ſealing firſt, during the Time of the ſeven Seals, then during the Time of 144000 ſealed, then during the ſeven Thunders ſealed, under which Sealing we yet muſt remain theſe next following Ten Years: Then all Things ſhall be finiſh'd ſpoken of in that yet ſealed Prophecy for the Glorious Kingdom of Rev. 16. 17. ch. 21. 6. Christ, till thoſe two words of Finiture are pronounced, It is done, It is done.

Yet notwithſtanding This, The moſt Holy is Anointed in his Reſurrection, made Lord and Christ, the true Meſſiah, Acts 2. 36. Act. 13. 3 • . even by Him who ſaid, Thou art my Son, this day have I begotten thee.

This laſt and longeſt Viſion meaſures more particularly and diſtinctly the whole ſpace of the 2300 days, abating the two or three firſt years of Cyrus, and ſo brings down Time to the End, ſo as that from the ſealing of Prophecy, at the End of the firſt half and the laſt of the ſeventy Weeks, Lines of Time are given, the Firſt implicitely along the Time of the ſealed Book to be open'd in its ſeven Seals in the Apocalyps; Or in expreſs Numbers. viz. the 1335, which juſt at the end of the ſeventh Seal, begin in the Trumpets, and continue until all Finiſhed, or, IT IS DONE, IT IS DONE, and ſo ariſe to One thouſand three hundred thirty five years.

This Viſion, according to the Pleaſure of the infinitely wiſe Spirit of Prophecy, varies from the precedent in this, That it is rather Enigmatical in vail'd and covert Expreſſions, then Iconical, or by way of Imagery; The firſt Viſion was perfectly Dan. 2. an Image, whoſe Anatomical Diſtributions by the Head, the Arms and Breast; the Belly and Thighs, the Legs, Feet and Toes, diſtributed Time: The ſecond Iconiz'd by four Beaſts, had a Line of Time, in the Cypher of Time, Times, half a c. 7. Time, applyed to a little Horn of the fourth Beaſt: The third pourtrays Three Beasts, and makes a little Horn of the Third of them, a Type to the little Horn of the fourth Beaſt of the c. 8. former Viſion, and the Veil of a Type being thrown over, There is a Line of 2302 Days drawn out by the Action of the Type Antiochus Epiphanes. bearing ſome Reſemblance, both in Action and Duration (of Time naturally and not prophetically underſtood) to that Anti▪typical little Horn; It is drawn, I ſay, to the Kingdom of Chriſt, riſing on that little Horns Ruine at the End of the 2300 Ev. Mor.

The State of the four Monarchies, in the fourth of which the Kingdom of Chriſt breaks the whole Image, is much the ſame in the main, in this Viſion, as in the former, The Antichristian King is guilty of the ſame Blaſphemy againſt the God of Gods, or the Lord of Lords, and King of Kings, as in the former Viſions againſt the Prince of Princes, and the moſt high, and laſtly the ſame Date of Time, Times, half a Time is applied to him: yet notwithſtanding there are ſome peculiar Things which this Viſion carries all along upon the whole Line of the 2300 Ev. Morn. by way of farther Explication, as alſo of the excellent Viſion of the ſeventy weeks, and of the Word going forth before it: which Viſion of the ſeventy weeks moſt reſembles this Viſion in this, that it is rather a prophetical Hiſtory, than Imagery.

The prefatory Deſcription of Chriſt hath ſeveral Magnificencies of Preſence, like thoſe Revel. 1. and alſo Dan. 7. wherein the Divine Nature of Chriſt appears in his Mediatorſhip. But in this they differ from the Majeſty of Chriſt, as on his Throne, wherein Ezekiel's Viſions exceed, and for the ſake of which He is ſo often honour'd with the Title, Son of Man, ſo peculiar to Christ's Kingdom, and wherein Daniel came neareſt in the Viſion of the Sanctuary cleans'd, and the Corrival to Christ's Princedome broken without hand, at the end of the 2300 Ev Morn. All which ſhall be then fulfill'd in the State of the Jews reſtor'd, of the New Jeruſalem and the Kingdom of Christ, Rev. 20. 4. and therefore there he is peculiarly call'd Son of Man, as before noted.

To ſhew it meaſures the ſame Time, as that of the Ev. Mor. Daniel, is much in the ſame manner affected: It begins in its very Date, near the Beginning of the Perſian Monarchy; it runs moſt evidently to the ſame End. And having now made theſe general Remarks upon it, I come to obſerve what is moſt particular in it, in the way of a ſhort Elenchus, or Table of it.

1. It is peculiar to this Viſion, that tho Chriſt calls to mind in it His ſupreme Aſſiſtance to His, at the first Year of Darius, who to diſtinguiſh him, is call'd Darius the Mede, and of the Seed of the Medes, at the very Entrance of Cyrus's Perſian Monarchy; yet his third Year is the critical and preciſe Date of it; for then that wonderful and unexpected ſtop upon ſo Royal a Decree by the divine Permiſſion was made, Ezr. c. 3. compar'd with c. 4. ſhewing the leiſurely Progreſſes of the divine Kingdom, and, as is moſt probably conceiv'd, Cyrus in his third Year making foreign Expeditions, Cambyſes or Artaxerxes his Son, was left Viceroy; upon whom the Enemies of the Jews gain'd ſo far, that though they could not plainly command a Ceſſation, yet by Sleights and Artifices, They eluded the Decree, and fruſtrated the Work all the days of Cyrus.

But Cyrus being dead in the days of the proper Reign of Artaxerxes, or Cambyſes the Son of Cyrus, the Adverſaries of the Jews writ to him, and obtain'd his Edict againſt the Progreſs of the Building. And in the Reign of Ahaſuerus, in the beginning of his Reign, wrote they alſo an Accuſation, and ſtill prevail'd.

Now by Ahaſuerus, I underſtand the Counterfeit Smerdis, Ezr. 4. v. 5, 6, 7. whoſe Reign being very ſhort, it is ſaid, In the beginning of his Reign: And by Artaxerxes I underſtand Cambyſes, who reign'd indeed before Ahaſuerus: yet the Sacred Hiſtory intending a fuller Account of the whole matter, gives firſt the general Account, that all the days of Cyrus the Work was fruſtrated; then takes in Ahaſuerus firſt, becauſe his Reign was ſhort, and then gives the true Series of Things in Artaxerxes, who was firſt in the days of Cyrus, poſſeſs'd againſt the Jews, and ſuffer'd an artificial Impedition of them. When he came to Reign, he laid a Prohibition on their Building. When Ahaſuerus began to Reign, after the Death of Artaxerxes, the Jews, upon that change, attempted to revive their Work, but on Letters to Ahaſuerus, by their Enemies, were ſtill prohibited. At the Reign of Darius being twice diſcouraged, they lay ſtill, till arous'd by Haggai and Zechariah the Prophets, and confirm'd by Darius in a new Enterpriſe, they begin the Work again.

That which juſtifies this, as the True Order, is, That the Hiſtory expreſly tells us, upon the Letter to Artaxerxes, The work ceas'd, and that it ceas'd till the ſecond Year of Darius the Perſian, all the Days of Artaxerxes Cambyſes, all the ſhort Reign of Ahaſuerus, or the Counterfeit Smerdis; Under Artaxerxes then, it began to ceaſe; and till then the Ceſſation continued. And thus often, Sacred Story poſtpones that, on which it intends to place the full and largeſt Accounts, and therein directs the true Order yet; As here, Artaxerxes is poſtpond to Ahaſuerus, although before him.

And of this Delay of the Building, the Space otherwiſe unknown, is made known in this Viſion by the one and twenty days Reſiſtance Chriſt found from the Angel-Prince of Perſia, againſt whom Michael the Angel-Prince of the Jews ſtood with Chriſt.

Now theſe twenty one days, viz. days for years; for what could twenty one days Reſiſtance ſignifie to ſuch a ſtop of the Building, if naturally taken? Daniel obſerv'd a ſymbolical Fast; three weeks of days, a day for a year, as Ezekiel obſerv'd on each ſide; ſo that it is true, The weeks of days do diſtinguiſh thoſe weeks of days from the ſeventy weeks of years, and yet they are a Type of twenty one days for years alſo: ſo that here we have an Explanation of ſo much Time as the ſtop of the Building amounted to, as ſo many years of the Perſian Time, as was before explain'd of the Word going forth, and it juſtifies that Account ſo far towards 75, where it is poſſibly moſt needed.

2. Here we have alſo the Intimation of the whole Hiſtory of Eſther, as pertaining to the Decree of the Jews Deſtruction and Deliverance, compris'd in the ſhort Note of Chriſt's ſpeedy diſpatch of this Viſion to Daniel, and returning to ſight for the Jews with the ſame Angel prince of Perſia, who, Zec. 3. 1. as Sathan, ſtood at their right-hand to reſist them, and this Reaſon to believe, That Ahaſuerus was Xerxes, who was the fourth King, richer than all the former; viz. In compliance with that Character, The Hiſtory of Eſther thus deſcribes him, This is that Ahaſuerus that Reigned from India to Ethiopia: Eſth. 1. 1. and according to beſt Hiſtory, He was the fourth to the three from Cyrus; for Darius being of the Seed of the Medes, and the Mede is not accounted among the Perſian Kings, the Three after Cyrus then regnant, are Cambyſes, Smerdis, Darius Hyſtaſpis, and Xerxes the fourth; who as ſtirring up all againſt the Realm of Grecia, near the very Time of the Jews Danger, (as Chriſt ſignifies by the King of Grecia coming when he return'd to fight with the Prince of Perſia concerning Haman's Decree,) laid the Foundation of that War, Alexander the Great, a Prince doing after his own Will, purſued ſo as to put an end to the Perſian Monarchy, and the Grecian ſucceeded.

And this I have treated the more largely, becauſe it confirms and farther clears what hath been ſaid of the Words going forth.

3. This Viſion being drawn out of the Scripture of Truth, that is, out of the former Viſions of Daniel, which can be only Cap. 10. 21. ſuppos'd Scripture of Truth in relation to theſe things. The Viſion, I ſay, paſſes on to the Succeſſors of Alexander, and eſpecially ſtays in the King of the South, and the North, the Egyptian, and Graeco-Syrian Kingdoms, the DHIL-KARNAIN Cap. 11. 5. &c. or two Horns, as the Mahometans call it, or as this Prophecy alſo, the two Thighs of the Grecian Empire, in whoſe Motions the 62 weeks ran, and the Troubles of the Jews were, as Hiſtorians obſerve, moſt concern'd; but eſpecially as Types of thoſe after-Kings of the South and North, to which the Prophecy tends.

For in that Acarith of the Grecian Monarchy, as the former Viſion ch. 8. v. 23. expreſſes it, that long after part, the King of fierce Countenance, and underſtanding dark Sentences, aroſe, viz. in the Time of the Southern Saracens, Heirs of the Egyptian Potentacy, and the Northern Turks, Inheritors after, of the Grecian Empire, to which the Prophecy eſpecially directs it ſelf; ſo leading on alſo the ſpace of the Weeks to the Roman Empire, till all things went forward to the Antichriſtian State; wherein theſe three principal Things are eſpecially in our Eye, that are prepar'd to clear to us the Apocalyptical Prophecy, into which this of Daniel Diſembogues it ſelf.

1. The Confederacies betwixt Antiochus, and the Apoſtatizing Jews are lively ſet out, as very prophetically deſcriptive of the Gentiles, and the other Beaſt, firſt preparing for and after conſpiring with the Grand Beast of the Revelation, and ſo by all manner of Arts corrupting the Minds of Men into the Apoſtacy, that the daily Service of God may be taken away, and the Abomination, that maketh deſolate, eſtabliſh'd in its place: and as They, who in the Days of Antiochus fell under that Tyranny by Sufferings, and would not accept Deliverance that they might obtain a better Reſurrection; (for even Heb. 11. 35 then the End was known, and was for an appointed Time:) even ſo the Witneſſes and ſealed Servants of God were in the ſame manner reſolv'd not to defile themſelves, but were purified, and made white by Sufferings, for the Glory of that End. And thus in this Viſion, theſe ſhaded Lines of the Gentiles and the other Beast, not given in the former Viſions, are now given, and the End vigorouſly repreſented, as encouraging the Saints of God in their Oppoſition to thoſe Corruptions.

2. The Agency of the Antichriſtian King is more fully ſet out in ſome Particulars, that had been given ſome not at all, ſome not ſo clear as before, as in theſe three things.

1. We have the Exaltation of himſelf above all Magiſtrates or deputed Gods, every 〈 in non-Latin alphabet 〉 or Auguſt Name, that calls Properly the Name of Auguſt Majeſty, as Acts 27. 1. for civil Worſhip and Reverence, according to God's Ordination: ſo the Apoſtle out of this very Prophecy deſcribes him. 2 Theſſ. 2. 4.

2. His marvellous Pretenſion to be the Vicar and Vice-Gerent of Christ on Earth, in ſo abſolute and immediate a manner, as to ſwallow up Chriſt's own true Power. This is a ſpeaking marvellous Things against Chriſt, the God of Gods, or ſupreme Prince; an opening his Mouth in Blaſphemy against the most High, becauſe ſuch a Power is a Blaſphemy againſt Chriſt's Divine Power: for it is to ſit in the Temple of God, as God, ſhewing himſelf that he is God,

3. His Prohibition of Marriage is ſhaded under the Not regarding the Deſire of Women, taking it either as what Women of Vertue and Honour deſire, Marriage honourable in all, or Mens lawful Deſire of Women in that Eſtate of Honour and the Bed undefiled, in Deteſtation of Concubinacies and Stews: and this Prohibition yet is on the pretended Accounts of Virginity, and immoderately honour'd ſingle Life; but indeed for baſe Advantages of Riches and Power; to which thoſe Pretences are made ſerviceable, while in the mean time all Impurities, even the Deeds of the Nicolaitans, are ſo allowed, as to be made a Doctrine. Thus the Apoſtle alſo brands the Apoſtaſie as forbidding to marry; 1 Tim. 4. 3. compar'd with Rev. 2. 14.

4. The Idolatry introduc'd by him, formerly unheard of and unknown in the World: an Idolatry committed under the Pretence of honouring Saints and Holy Angels, the Mother of Christ, and even Christ, the Spirit, God, the Trinity; Names, the loweſt of which are indeed of true and real Honour and Excellency, according to the Scriptures; but as thus manag'd, A Blaſpeming God, his Tabernacle, viz. The whole Worſhip of the Goſpel, call'd after the Language of pure Iſraelitiſm, His Tabernacle, and them that dwell in Heaven, Saints and Angels, who are eſpecially thus blaſphem'd under the Name of Worſhip, by putting upon them the Notion of Patrons, Patroneſſes, Defenders, Tutelary Powers, Preſidiary, Munitional, or Municipal Saints; which is ſuch a new Host of Heaven, ſuch a new way of Idolatry, ſo proper to this State of Antichrist, as in juſt Propriety to be ſaid, A God, that his Fathers, not only of the Roman Anceſtors of the Beaſt, but even his first Father of Babylon, Nebuchadnezzar, had not known, a God ſtrange to the whole Aunceſtry of Idolaters, that it is moſt fitly and livelily expreſs'd by the Prophecy: The Silver, Gold, precious Things, with which their Shrines are honour'd, Their Preſidency over ſuch Countries, the Land or whole Territory of the Beaſt being divided to them for gain, each Saint in his proper Diſtrict or Diviſion, and ſo as to bring in Gain moſt advantageouſly. And all theſe are thus honour'd upon the Account of a Supreme over them in Name and Title, however often not only equal'd, but even ſubmitted under them in Veneration and Reſort, as we know the Name of CHRIST bears up the whole weight, and yet is not only competitor'd by ſuch or ſuch a Saint, in ſuch a place, or as they ſpeak by our Lady, but even by that very ſort of Idolatrous Worſhip of Chriſt ecclips'd and drowned. And all this was fulfill'd, eſpecially from that War concerning the Worſhip of Saints and Images, 725 or 26, at the famous 666, as is after to be ſhewn.

Now the Pourtray of theſe Things is admirable in this prophetical Table, and the Travers from the God, who is ſuperiour, that is, Chriſt, to the whole Gentry of Saints, in ſuch a confuſed manner, as the Text gives it, The Maozzim, and the ſtrange God whom he ſhall acknowledge, and encreaſe with Glory, and ſhall cauſe them to rule over many, ſo paſſing out of one into another, that the very Frame of the Context does above all Expreſſion, by the Elegancy of the Scheme, exquiſitely preſent it, and it hath been with wonderful Fidelity expounded by that ever to be acknowledg'd Duumvirate of Prophetical Interpreters, Dr. More and Mr. Mede.

5. It is very extraordinary in this Prophecy, that upon this very Idolatry, and at the very Time when it was conteſted by the Iconoclaſtick Emperours, ſo profeſs'd Enemies to Images, and Worſhip of Saints, and yet ſanction'd by the ſecond Council of Nice, however palliated by that of Frankford, Cabbaſut. Notitia Eccleſ. p. 314. which Palliation is yet abhorr'd, and the Truth of the Hiſtory of that Council decried at this Day; At that very Time the Mahometan King of the South, by the Saracens or Locuſts, and after the King of the North, the Turkiſh Horſemen according to the Military Language of Daniel's Time, with his Chariots and Horſemen, like a Whirlwind, and with his Gallies or Ships paſs'd and overflow'd. And this, in the ſame order, the Apocalyps after deſcribes; and at the ſame Degrees of Elevation: The King of the South firſt does but puſh; he torments and hurts, but does not kill or ſwallow up in Conqueſt: The King of the North comes after, and does overflow and paſs over, and inherit a great part of the Antichriſtian Territory, as the Beaſt would have it; that is the Grecian Empire, and yet leaves to the Beaſt his proper Beſtian Demeſne ſtill: for the ſake of which Mahometan Kings of the South and the North, as well as to draw a Line of prophetick Hiſtory upon the ſixty two Weeks, from the Wall built to Meſſiah, There is ſo much ſaid of the King of the North and the South, the Seleucidean and Lagidean Potentacies in the Prophecy.

6. It is very obſervable, after a Deſcription of the very great Conqueſts and vaſt Tracts of the Turkiſh Empire, v. 42. &c. given, His End is foretold upon the Mountains of Tzebi, or the pleaſant Holy Land; and from thence the laſt end of Things, and the glorious ſtate of the Kingdom of Chriſt, in the Luſtre of his Saints, and the Shame and Contempt of his Enemies, ſeems to be given; and not from the breaking the Image in the Beſtian State of it; which both here and in the Revelation is the moſt definite Thing that can be, that the End ſhould be ſo plac'd on the Beaſt. Theſe two Conſiderations yet will make a perfect Reconciliation of that Objection.

1. That indeed, The End of Things is not given from the Turkiſh End, but from the Day of great Trouble, ſuch as never Dan. 12. 1. was ſince there was a Nation. Now that Day of Trouble is the ſame with the Battel of Armageddon under the ſeventh Rev. 16. 16. &c. v. 12. Vial. The Turkiſh Power therefore coming to its End, and none helping it, is under the ſixth Vial, poured out upon the River Euphrates, that the way of the Kings of the Eaſt, the Jews upon the Mountains of Tzebi, might be prepar'd, where the Turk receives his final Overthrow, except the laſt Remainders of him rallied from this Fatal Blow, on the Mountains of Tzebi may be congregated by the Spirit, like a Frog, (that ſhall immediately after it go out of the mouth of the Dragon) to the Battel of Armageddon, upon which immediately follows that Reſurrection deſcrib'd in the Glory of the Saints, the Miniſters of Divine Truth, who have turn'd many to Righteouſneſs, in an Excellency, and the Enemies of Chriſt riſing to everlaſting Shame and Contempt, according to Dan. 12. 1, 2. &c. and Revel. 20. 4. &c. to v. 7. Where we may obſerve the uſe of the Word Many, to ſhew, there is another Determination of the Future State of Mankind at the end of the 1000 Years; both of them written in the Book, and whoſe Names are not found in the Book of Life: compare this with Apoc. 20. 15.

From hence therefore, compar'd with the Turkiſh Woe going off at the end of the ſixth Trumpet, Rev. 11. 14. It ſeems moſt probable, but I dare not in Particulars be too definitive; There is a reducing of the Turkiſh Power at that Trumpets end ſending it to Euphrates from whence it came at the Beginning of it; and a DE-PORTING it from Conſtantinople. At the ſixth Vial there is a drying it up in his proper Euphrates, in ſome Encounter on the Mountains of Tzebi or Judea; and what Mahometan Tail may remain, ſhall be wholly cut off at Armageddon, when neither Head, nor Tail, Tyranny, nor Falſe Prophetiſm, to hurt with, ſhall be left in the World.

2. After the End had been thus given leading from the ſixth Vial to the ſeventh, Then the true orderly native courſe of that End is drawn within its proper Channels and Succeſſions of Prophetick Time; as is now in the next place to be demonſtrated upon this Danielian Prophecy.

Now this Apoſtacy was declar'd expreſly by the Apoſtle Paul to be at work in a mystery of Iniquity; and the Spirit ſaith expreſly, that in the latter Times, which latter Times, as we have before affirm'd, were then begun, though every day more, and more, latter; Some, that is, not a few, but a certain ſort of men, that ſhould make a Body or Species of Men, ſhould depart from the Faith. If then it had begun ſo 1 Tim. 4. 1. Written to Timothy, as then at Epheſus. early, in ſome Lineaments of it, although not in that of Nicolaitaniſm, and that it daily proceeded, and grew much higher after the Apoſtles Departure or Death, ravening Wolves and Men teaching perverſe things ariſing from Chriſtians themſelves, Act. 20. 28. &c. remonſtrated alſo to this very Church of Epheſus; Their leaving their first Love, the removing this Candleſtick out of the Superiority and Excellency of Primo-geniture, and conferring it on Smyrna, in the Crown of Life, and Philadelphia in the Scepter of the New Jeruſalem, are moſt lively Symbols to ſuch a purpoſe, though yet the Overcomers of this protoplast Church are aſſur'd to eat of the Tree of Life in the midſt of the Paradiſe of God.

This Apoſtacy being to become ſo grand an Apoſtacy, it Arg. 6 muſt needs proceed and work on by degrees, ſo as that ſome Church and its Biſhop deriving it ſelf from the Apoſtles, ſhould very elderly vere towards a Synagogue of Satan, and there ſhould be ſuch an Aſſumption by it, and Deference of Advantages to it, by many in the whole Chriſtian Church, tending towards and preparing for ſuch an Apoſtacy, that it gain'd Pretenſions (undeſign'd yet to it particularly) to intitle it ſelf to ſuch a blooming Antichriſtian Power as was foretold to come out of the Apoſtacy; for if it could not derive high from Antiquity, it could not riſe to that Grandeur of Apoſtacy under the Profeſſion of Chriſtianity: And yet in the mean time the Ʋniverſal publick Chriſtian Church may not only remain pure, but be firſt in deep Sufferings for Chriſt, and ſo fill up the Number of Martyrs dying under the Pagan Draconick Empire, but alſo receive the Crown of Life, and of the Glory of the New Jeruſalem in a Figure, by the Empire becoming Christian, as it did in Conſtantine.

I am therefore now, and in the firſt place, to ſpeak of the firſt part of this ſecond giving of the Line of Time, and that as in the Seals, before it came to the Trumpets.

1. And becauſe there is one general Preface to this whole Repetition of the Line of Time, I ſhall firſt conſider, how adequate it is to the whole Line, and to the great Adminiſtrations of it, in a brief or ſummary Survey of it; For to aſſure us, The Preface was to the whole Apocalyptical Book or Time, adorn'd with new Figures and Sculptures; John heard the first Voice that ſpake to him, and it was as it were of a Trumpet, ſaying to him, I will ſhew thee Things that must be hereafter, Rev. 4. v. 1, 2. and immediately he was the ſecond time in the Spirit, where the Diſtinction of things hereafter from the things that are, as Rev. 1. 19. was made only, as the Types of the Churches had a real Exiſtence at that Time, as Types in the then begun Chriſtian Church; but the following were deriv'd from things to come. And after this there was no more any ſuch Voice of a Trumpet ſpeaking to John: no more being in the Spirit, except a being carried in the Spirit into the Wilderneſs, to ſee the Apoſtate Church, and then to a Mountain to behold the Holy City. The Voice ſpeaking again, c. 10. v. 8. evidently relates to the firſt Voice in that chap. ſaying, ſeal and write not, v. 4. and then take the Book and eat, &c. and c. 1. 10. c. 4. 1, 2. not to theſe Trumpet-Voices.

2. At this ſecond Apocalyptical Volume, we have the great Theatre of the Throne, and the whole Grandeur of it, and adorn'd every way ſuitable to the Doctrine of the Goſpel, and as it were in the firſt Apoſtolical Church ſettled firſt in God; as the Doctrine of the One God, made known in the Father, the Son, and the Spirit, is the Foundation of Chriſtianity. For the Father, the Word, and the Spirit, bear Record of it in Heaven; and theſe three are one in that Record, as they are in themſelves ONE.

3. About this Throne, at each Angle, or at each of the four Points of it, are four Living Creatures, ſo I chooſe to tranſlate 〈 in non-Latin alphabet 〉 ; not Beaſts properly and diſtinguiſhingly in this Prophecy call'd 〈 in non-Latin alphabet 〉 ; and theſe four Living Creatures repreſent the Apoſtolical Church of the New Teſtament, as in four Ternaries, or Threes of the twelve Apoſtles, in perpetual Action, and therein as it were encircling the twenty four Elders of the pure Iſraelitiſh Church. The Elders are upon Seats round about the Throne, and with Crowns on their Heads, as being of old a Kingdom of Prieſts, and they are in this Prophecy introduc'd in Service to the Kingdom of Christ, that ſhall be at the New Jeruſalem together with, and as by the Apoſtolick Church, who ſhall be Kings and Prieſts together with them repreſented by theſe four and twenty Elders, Heads of the prieſtly Courſes, who are firſt plac'd, as leading the Goſpel of Jeſus Christ, and his Kingdom by Prophecy, but yet in the very firſt Action the Order is revers'd, and the living Creatures are firſt in giving Glory. Firſt, there is the particular Song to the Divine Nature on the Throne, as the abſolute Creator and Lord of all; ending in this, For thy Pleaſure all things are and were created, and ſo are abſolutely under his Dominion and Diſpoſe, before whom they caſt their Crowns.

4. The grand Symbol of the whole Apocalyptical Time, and its Events, and of the ſupreme Conduct and Government, till they iſſue into the Kingdom of Chriſt, is the ſeal'd Book in the Hand of Him that ſat on the Throne, ſeal▪d with the ſeven Seals, which Seals have under them the whole Courſe of preparatory Events to this Kingdom, and the Kingdom it ſelf, till it be reſign'd back to God. Thus Daniel ſaw Prophecy and Viſion ſeal'd up, Dan. 9. and the Book ſeal'd, Chap. 12.

5. There is Proclamation made by the loud Voice of a ſtrong Angel, for the finding out a worthy Perſon to open the Book, and looſe its Seals: And none in Heaven or Earth was found worthy to open the Seals, or ſo much as look thereon.

All which, is certainly as Divine a Symbol to ſet out the ſupream and ſole Excellency of the Lord Jeſus Chriſt, as far above all Principalities and Powers, and every Name in Heaven or Earth, as could be found out, and ſurpaſſing all Underſtanding or Invention finite, and is in ſurprize of any Admiſſions of Angels or Saints into any parts of his Mediatory Office, the very leaſt, ſo much as an Ability to look thereon; as alſo to forecloſe that grand Antichriſtian Aſſumption of the man of Sin, for his very Supremacy is hereby plainly declar'd to be Antichriſtianiſm, who undertakes not only to look upon this Book, but to open the Seals; and herein he ſhews himſelf in the Temple of God, as God.

6. The much weeping of John, that none was found worthy to open the Book, does moſt exactly and critically point to the time of the Death of Christ, or his lying in the Grave, when there ſeem'd a Deſpair upon all the Creation in that dark Interval, and a ſuſpenſion of the Conſolation of Iſrael, and when all the Apoſtles had given up, as it were, the hopes of it, of which the Apostle John was here a Symbol, and repreſented all the Apoſtles.

7. The ſame Article of Time is farther aſſur'd and confirm'd by the one of the Elders, as a Repreſentative of the whole Iſraelitiſh Church, who lead to Chriſt. Thus Christ open'd the Scriptures of the Old Teſtament, eſpecially of Daniel, That Christ was thus to ſuffer, and to enter into his Glory, viz. of ſitting firſt at the Right-hand of God, till his Foes ſhould be made his Footſtool. He ſate down on his Fathers Throne, in his Father's Kingdom: He ſhall have a Throne and Kingdom properly his own.

8. Chriſt hereupon exactly as in the Time, according to the Hiſtory of the Goſpel, appears as on the ſudden, and unexpectedly in the midſt of the Throne of the Elders, and the living Creatures, a Lamb, as it had been newly ſlain, and now riſen and aſcended; and ſo the Epoch of the Apocalyptical Time is moſt ſtrictly defin'd and fully aſſur'd. And at this Point of Time he receives the Book; which is the very ſame with ſitting on God's Right-hand, till his Foes ſhall be made his Footſtool: for when the Book is unſeal'd, and the thouſand Years begin, Then there is a putting down all Rule and Authority. At the End of the thouſand Year, and the Day of final Judgment over, the Book is quite unſeal'd in Death, the laſt Enemy overcome; and then the Book, the Symbol of the Kingdom, is reſign'd with the Kingdom it ſelf, into the Hand of the Father.

9. Hereupon the State of the Chriſtian Church in its Apoſtolical Purity, with the Order of the Living Creatures firſt, and then drawing that of the Elders along with it, in a Song of Redemption, in Praiſe of the Lamb, with a Prophecy of his Kingdom, in which his Servants and Saints ſhall reign above the Earth, or over it, as 〈 in non-Latin alphabet 〉 ſignifies in ſeveral Places of the New Teſtament, joyn'd with a Genitive Caſe, particularly Matt. 25. 21. 23. I will make thee Ruler over many things, 〈 in non-Latin alphabet 〉 .

10. To ſum up all; The State of the Church in the thouſand Years Kingdom of Chriſt is given in a ſecond Song of Praiſe, wherein all things bow in the Name of Chriſt, as Lord, and that not ceremonially, but in real Subjection, Phil. 2. 10. Things in Heaven and in Earth, and under the Earth, and that to the Glory of the Father, For the four Living Creatures having ſaid Amen to this high Celebration of Chriſt, the four and twenty Elders, as having by the Apoſtolical Church receiv'd an explicate Knowledge of Chriſt; to ſhew, The New Teſtament did not at all derogate from the Old; The four and twenty Elders, after they had fallen down with the four Living Creatures, and joyn'd in a Song of Praiſe to the Lamb, now as making up the Concent, worſhip him that liveth for ever and ever; and conclude that which the four Living Creatures, or the Apoſtolical Miniſtry began, and herein ſhew the Reſignation of the Kingdom of God at laſt, that he may be All in All, Rev. 4. 10. compar'd with Rev. 5. 8. 14. For as all began in God that made all things, ſo here it ends in him.

The ſealed Book being now in the Hands of Chriſt, and all due Acknowledgments made to him that ſits on the Throne, and to the Lamb, immediately follows the opening of the Seals, and therein the Courſe of Time flows out, and ſo flows on; of which we are now to take a particular and ſtrict Account: only I would deſire every Perſon that ſets his Mind and Thoughts to view this ſo auguſt Inthronization of God and of the Lamb, That he would ponder within himſelf, Whether the deſolating either the Jews or the Heathen Empire, can be Events great enough for ſo ſtupendious a Pre-Repreſentation; or any thing leſs than the Glorious Kingdom of our Lord Jeſus Chriſt could anſwer to it.

And now, that we may eſtabliſh the Line of Time according to theſe Seals, and the Time of their opening, there are three Things to be conſider'd;

1. What it is that is the principal Jewel and Treaſure that lies under theſe Seals; and ſo to be ſet free by the unlooſing them.

2. What is the principal and ſupream Viſum or Thing to be ſeen in every Seal, and the opening of it, and how it ſerves the diſcloſing that Jewel.

3. What is the true method of fixing the certain Time that the whole Courſe of the Seals took up, and how it is to be meaſur'd and fix'd.

If we can now determine and ſettle aright upon the Reſolution of each of theſe Particulars, we ſhall be able to underſtand this firſt Sett of Apocalyptical Viſions, and to have ample ſatisfaction concerning them, and have great Light into the following Viſions alſo.

1. As to the Firſt then, That great Treaſure and Jewel of Truth that is inclos'd within theſe Seals, and ſo alſo, as we ſhall ſee, that the Trumpets ultimately ſounded unto, is the Glorious Kingdom of our Lord Jeſus Chriſt.

Every Event, and the Stage of Time it was to paſs over, is as a Seal or Stop upon this Kingdom, till it opens into Glory; and the opening of every Seal was an Advance towards it: and although when the ſeven Seals were open'd, there appeared a greater and more prodigious Cauſe of Delay, viz. the Antichriſtian Kingdom; yet every Trumpet was as an Alarm of War to the ſubduing that Mock-Kingdom that roſe in Deſpight and Oppoſition to the Kingdom of Chriſt. And becauſe all things were ſo ſet, and placed in their Seaſon and Order, that no one thing could come to paſs before that which was ſet before it had had its free Egreſs and Event, therefore every of theſe Events, and the opening of the Seals to let them out, though they did not in the Iſſue open to the true Appearance of that Kingdom, yet becauſe they did as it were, what they could, and there was a Remove of ſo many Prohibents, or Obſtacles to that Kingdom; and Time ſo advanc'd from Point to Point, that by the opening every Seal the Kingdom of Chriſt might be nearer to its Appearance; therefore they are juſtly underſtood, and expounded to be Seals, unloos'd, and opening to the Kingdom of Chriſt.

Now beſides thoſe 〈 in non-Latin alphabet 〉 , or IT IS DONE, IT IS DONE, at the End of the Apocalyptical Time and all its Events, whither they one and all run together; beſides this, there is this abſolute Aſſurance, That the Kingdom of Christ was under the Seals; The Kingdom made ſo magnificent a ſhow of it ſelf at the ſixth Seal, that had not the Servants of God been ſeal'd in their Fore-heads, that they ſhould not then appear with him in Glory, the Kingdom had even then appear'd; for in Conſtantine's Chriſtian Empire, to the End of the Reign, or at the Victory of Theodoſius the Great over Heatheniſm, of which he endeavour'd the utter Extirpation, that Kingdom ſo far came out of its Retirement, that there was a ſolemn and loud Doxology in Heaven, that the Kingdom of God, and the Power of Christ were come; and yet at the very ſame time, the Woman, is recorded as fled into the Wilderneſs, Rev. 12. 10.

2. The firſt Particular then being reſolved with ſo much Evidence and Aſſurance, we may with the greateſt Clearneſs reſolve concerning the ſecond or the principal Viſum of every Seal open'd: for it muſt be ſome State of the Kingdom of Chriſt defin'd by the joyning together the Voices that ſummoned to the Sight and Obſervation ſo far, as theſe Voices continued; and then, when they ceaſed, the State of the Kingdom of Christ muſt be conſidered by the Viſa themſelves, as under the Ceſſation of thoſe Voices, and by any ſort of Voices we can find equivalent to them. And in this Method, and no other, that I can underſtand, we may juſtly and truly comprehend the Intention and Signification of the Seals.

For if all the Seals carry on the Kingdom of Chriſt by ſo many Degrees and Steps of Advance, as I have in ſome meaſure, I hope, made evident they do; By undeniable Proof then it muſt needs be, That every Seal hath ſome State of that Kingdom protuberant or ſwelling out in its Appearance upon that opening, and that the Voice that ſays, Come and ſee, calls to obſerve it, and the ſilence of any ſuch Voice moves Enquiry, Why there is no ſuch Voice? and every Viſum, or Thing to be ſeen in both ſorts of Seals, the Voic'd, or the ſeemingly ſilent Seals, are to be judg'd of, as they have Relation to the Kingdom of Chriſt, eſpecially becauſe we ſhall find the three laſt Seals without Voices, have ſomething to ſupply the want of the Voices of thoſe four Living Creatures.

3. As to the Time, and its Space, that is meaſur'd out by theſe Seals; ſeeing no Line of Time is expreſly given with them, it is impoſſible to be found out, but either, firſt, by ſome of the Viſa, or things ſeen at the opening of theſe Seals, that are ſo certain, as to be neceſſarily agreed in, and thereby meaſuring from them, on each ſide of them, to take the whole Courſe; or ſecondly, by the having good Aſſurance, what are the Viſa of the firſt, and laſt of theſe Seals, that thereby we may know, when they begin, and when they end, by the moſt undoubted Accounts of Hiſtory; or thirdly, by obſerving if there be any Light concerning the juſt middle Point of their Time; or laſtly, by ſome other Line of Time, that may (how much larger ſoever ſo as to comprehend it, yet) ſet Limits to it in its Beginning, Middle, and End, by ſome certain Line of Time that muſt end juſt before it, and ſome other Line of Time that muſt follow it; and that all taken together can anſwer that whole Line: And all theſe ways I ſhall uſe, to come to the exact Meaſure of the Space of the ſeven Seals, and what Meaſures of Time are and ought to be allow'd to them.

SECT. I. OF the Viſion of the Daily taken away, and therein of the 2300 Ev. Morn. or the Viſion call'd the Viſion of the Ev. Morn. in general, on Dan. chap. 8. Page 1. SECT. II. That this Viſion begins at the Perſian Monarchy, and the Proof of it. Page 8. SECT. III. In which a Line of 75 Years, precedent to the 70 Weeks, is aſſerted, and endeavour'd to be proved, Dan. 9. Page 24. SECT. IV. Gives the Proof, that the Time of the Words going forth was the firſt 75 Years of the 2300 Ev. Mor. Page 28. SECT. V. Of the 70 Weeks themſelves in brief: the ſecond Line of the 2300 Even. Morn. Page 32. SECT. VI. Brief Remarks on Daniel's laſt and longeſt Viſion, are made from Part to Part. Page 35. SECT. VII. Of the whole Line of Time from the Reſurrection of Meſſiah, unto the Time of Bleſſedneſs, in the Lotts of the New Jeruſalem; and its Royal Prieſthood: on Dan. 12. v. 4. &c. to the end. Page 45. SECT. VIII. Wherein is given a Prefatory Survey of the whole Apocalyptical Prophecy. Page 52. SECT. IX. Wherein a Proof is given, The ſeven Churches carry with them a Line of Time contemporizing with the whole Apocalyptick Time. Page 62. SECT. X. Of the third Line of Time in the Grand Line of 2300 Even. Morn. or of the ſeven Seals from the Reſurrection; ſhewing it extends to a ſpace of 400 Years. Apoc. c. 4 c. 5. c. 6. c. 7. c. 8. Page 72.

Now we ſhall find ſuch Tranſactions, fitted to the twelve hundred and ſixty days, that cannot poſſibly be ſuppos'd to have their Motion in three years and a half, ſo that they muſt be Prophetical days, or days for years.

And thus we have ſettled the two firſt, and moſt noble Characters of Time; A year ſignified by a time, and a day, as it is uſed in the three dayes and a half, and in the twelve hundred and ſixty days, with their moſt truly Prophetical Indications, viz. three years and a half of years, in the three times, and three days and a half, and twelve hundred and ſixty years in the 1260 days.

Let us then proceed to the third Character of Months, or the forty two Months.

A Month then, we know, is that Space of Time the Moon deſcribes by Night, in its progreſs through the Zodiack; Third Character. For whatever Hemiſphere it moves in, it is ſtill Night it rules in, which Motion is indeed ſo full of Variation and Incertainty in its Remove from the Ecliptick Line, the Sun's certain Path, that it is ſaid, The Sun knows its way, but the Moon does not; even as the Phaſis, or figure of the Moon is upon perpetual change, even to a Proverb, upon the unadjuſtableneſs of any ones Humour or Manners; Who can (ſaith the Proverb) fit a Coat to the Moon? and ſo is excellently adapted to deſcribe the Antichriſtian Tyranny that changes Times and Laws. Not onely by reſcinding the truly Chriſtian Laws, by mens own Additions, contrary to thoſe Laws themſelves; but alſo making perpetually changeable, even the Counterfeits of them, by innumerable new Traditions; whereas the Religion of Jeſus Chriſt is yeſterday, and to day, the ſame for ever. Beſides that Judaiſme and Heatheniſme, that had ſo many dependencies on the Moon, is the Conſtitution of Antichriſtianiſm, and therefore the true Church, ſo diſtant from it, is cloathed with the Sun, and hath the Moon under its feet, and therein abdicates Judaiſm, Heatheniſm, and Mahometaniſm, (that alſo claims a Kindred with the Moon) as the Votaries of the Moon.

It is then to be known in the Second General;

There are two ſtates of Things, and two kinds of Perſonages; Second General. and in ſucceſſive Communities, and Incorporations, each of them are to be found; both which appertain to this Line of Time, and the Characters of Time are diſtinctly ſuited to each, viz. to the tyranny of that King, the Scripture-Prophecy calls the Beaſt, and his Gentiles, and to the Sufferings of the true Church and Servants of God, under that Tyranny.

The whole maſs of Time is therefore divided into the Time of the Night, under the Conduct of the Moon, the Governeſs, as hath been ſaid, of the Night, and into the Time of the Day, and the Light under the Government of the Sun, the Prince of the Day. And this is agreeable to that long Line of Time, Dan. 8. 14. viz. The twenty three hundred Evening-Morning; for ſo they are expreſſed in the Hebrew, that while the twenty three hundred notes by ſuch a number, the length of the ſpace, the Evening-Morning is all but one Evening, and one Morning; and ſo it is call'd, The Viſion of the Evening. and of the Morning, verſe 26.

As then it is called the Viſion of the Evening and the Morning, ſo the Evening is but One, and the Morning but One. As they are 2300 Evening-Morning, ver. 14. it is ſignified, the leſſer portions of Time are taken out of that great Number; Again, As they are One Evening and One Morning, it ſpeaks the Time, One continued Evening, with a bright Morning at the end of it; As they are twenty three hundred Evening-Morning, it ſignifies ſo many Nights and Days, or natural Nycthemers, or prophetical Years, in which the Children of darkneſs take the Evenings, or Night, under the Moon, and the Children of Light have the Mornings, or Dayes, for their portion, under the Sun of Righteouſneſs, with which the Church is cloath'd, and hath the Moon, even when it ſeems moſt to have the Aſcendent, under its Feet; but their Morning or Day does not appear in its Brightneſs, till All night's paſt, and the bright Morning-Star ſhall appear.

The laſt Seventy five years, by the Voices, Revel. 14. and by the Vials, Rev. 16. move on to the two utmoſt Pillars of Time. It is done, It is done, Rev. 16. 17. Rev. 21. 6.

Object. In the former or after Parts of this Diſcourſe, I offer, as I hope, moſt Convictive Proofs of all theſe things in particular, and anſwer all Objections; I ſhall only at this time remove this one, viz. There ſeems no more reaſon to underſtand the forty two Months, as Lunar Months, than the days of Years, as Lunar Years.

Anſw. There is very great difference, for if we look throughout the Scripture, and the whole manner of Jewiſh Computation of Time, we ſhall find, They always underſtood Months, Lunar Months; and the very Solemnity of their New Moons abſolutely requir'd it, ſo that to underſtand them otherwiſe, muſt needs be to underſtand againſt that conſtant uſe of Scripture, and the Importance of the Name of their Months Scripture uſes.

But now their Years were ſo neceſſarily Solar Years, for there can indeed be no Year but ſtrictly Solar, that they moſt induſtriouſly provided to Adequate their Lunar Time to their Solar; by Intercalations, and Inſerted Months, or a double Adar, which was their laſt Month of the Year; we every Leap-Year by a double Twenty Eighth of February; As may be ſeen by the Learned, in that Excellent Tract of Maimonides of Intercalations; which gives great light to this whole Matter: As ſhall be farther taken notice of in the after Management of this Diſcourſe.

Having given this general View of this Grand Prophetical Line of Time, which appears to be of ſovereign Uſe to the Church of God, by the ſo often Repetition of it; I think it neceſſary to make theſe Practical Remarks upon it, for the univerſal profit of all that read it.

It ought to adminiſter no Scandal to us, that Chriſtianity Remark 1 hath yet had no greater Effect in the Univerſe upon Jews, Mahometans, Pagans; That it hath not won upon the world to an univerſal Converſion to it; That it hath not prevail'd upon Chriſtians themſelves, to higher degrees of Religious and Holy Affections and Actions; That it hath not reconcil'd Men more to one another, and made the Wolf and the Lamb to lye down together; That it hath not fill'd the Earth with the knowledge of God, as the Waters cover the Sea; That it hath not deriv'd down a more univerſal ſtate of outward Bleſſing, Proſperity, Peace and Happineſs; For theſe are the great Promiſes, and Pretentions of the Kingdom, Chriſt deſign'd to erect in the World; now an Enemy hath done all this; in the Wiſdom of God and Chriſt, the old Dragon, the Serpent, Satan hath inhabited, and acted a Beſtian Empire, firſt as Pagan, and in the very appearance of a Dragon, watching to devour the manly Birth of Chriſtianity; and ſince That Empire became Chriſtian; in a Beſtian Kingdom of Apoſtaſie; and this hath ſurpris'd and cut off the bleſſed Emanations of Chriſtianity and the Goſpel, and made the Chriſtian World, except in ſome ſmall choſen Parts of it, like the Wilderneſs, like Heathen, Pagan Nations and Kingdoms, full of Scandals, to the great hinderance of the other parts of the World from ſubmiſſion to the Scepter of Chriſt, or taking upon them his Name and Profeſſion, and made ineffectual this Profeſſion to the very Profeſſors of it.

And this hath been, lo theſe twelve hundred and fifty years, wait only, till the ten are run out alſo, and you ſhall ſee a greater change in the World, than ever yet it hath known; Chriſtianity ſhall then prevail more in a little time, than it hath done ever yet; The Light of one day ſhall be as the Light of ſeven, till it grows brighter and brighter, to the perfect Day of Chriſts Kingdom; the firſt Converſions to Chriſtianity, though ſo great, as to be a very ſtrong Argument of its Truth, were ſmall, in compariſon of what this ſhall be; for the Miſtery of Iniquity began early to work; Epheſus, the Type of the Apoſtolical Church left its firſt love, as ſoon as the Apoſtles went off the World; and notwithſtanding all the ſufferings of the Primitive Chriſtians, under the Type of Smyrna, yet a Synagogue of Satan, an authoritative Eccleſiaſtick Apoſtaſie then overſhaded it, till in the times figur'd by Pergamus, all was cover'd with the Throne of Sathan, a Supremacy of Apoſtacy; and ſo things went on, and they are not yet recover'd in the Beſt Chriſtian Churches; but they ſhall be after the ſpace of ten prophetical Days, that is, years; to that degree, that the Kingdoms of this World ſhall be proclaim'd to be the Kingdoms of the Lord, and of his Chriſt, and ſo things ſhall go on amain to the Reſtitution of all things, as God hath ſpoken by his Prophets, ſince the World began, the Lord will haſten all this in his own time; and if it be wonderful in our Eyes, ſhould it be therefore wonderful in Gods?

The Witneſſes ſhall then put off their Sack-cloth, the everlaſting Goſpel ſhall be preached to every People and Language; the Monarchy of Chriſt Jeſus ſhall be an Ʋniverſal Monarchy, and the Tenfold Principality, the ten Kings ſhall fall perfectly off from the Beaſt, and the City, that is born up on high by it, that hath ſo long reign'd over the Nations and Kings of the Earth, ſhall fall.

Stay then you Atheists, and Deſpiſers of all Religion, and aſſwage the high Atheistical Humour, ſee whether God hath not call'd the end, and declar'd it from the beginning, and declar'd all along the great things to come, that you and all may know that he is God, have ſo much Patience, as to ſee what theſe ten years will produce at their end; but if you will not be perſwaded, take your fill of Atheiſm, and your farewel alſo; for the very Air you breath in, will be too bright, and hot for Atheiſm to live any longer in.

Let us, conſidering at what Door this fatal Apoſtaſie Remark 2 enter'd, even at a departure from the Apostolical twelve, and ſo grew up to its number 666; let us, I ſay, fear the leaſt remove in Doctrine, Worſhip, and Practice from the foundation of the Prophets, and Apostles, or from Chriſt, the chief corner ſtone.

We need not ſo much mind combating Parties in Religion, by names hateful or reproachful to them; much leſs thoſe little ſnatches at them by trifling Reflections upon them; let us center our ſelves upon Truth it ſelf, in the word of God, and grow in Grace and in the Knowledge of our Lord and Saviour Jeſus Chriſt; and that will ſecure us from this Error of the Wicked, and from falling from our own ſtedfastneſs; this will cut off Offence from all but thoſe, who are reſolved to take Offence; this will preſerve us in due regard to Authority, if we diſſent from it, in matters of Religion; and yet we ſhall preſerve our Religion, while we keep cloſe to thoſe Images of things, Scripture hath given us, and obſerve thoſe notes of Time it hath fitted to them, and ſuffer Hiſtory, which is every mans Priviledge to read, to hear, or to know, even by the Law of Nature, to declare what fell out; and this we cannot be deny'd, ſince God hath furniſhed us in all things, and commands us to ſearch his word, and to hear and read the Words of his Propheſie, and count the numbers he hath given, with Wiſdom and Ʋnderstanding; and his Miniſters are to expound to us, and then we are to ſearch and try whether thoſe things are ſo or not; and in all things receiv'd from the word of God we know, and all know, it is more reaſonable to obey God than Men.

Theſe are two things, in which the Happineſs and Welfare of Man conſiſts, for this World, and for that to come; both which he hath made, as certain and evident to us, as the Light.

One, and the Firſt, and Principal, is true Religion, fix'd in his Word, with the preſent Conſent of Natural Conſcience, and the Awes of that, even whether we will or no. If we would but reſt in the clear, plain, and undoubted Truths of it, and not be haſty of removing from them, till we have full Evidence from them to conduct us farther into Divine Knowledge, without ſuffering our own Fancy to miſlead us, or our Credulity and ſudden Belief of others, to hurry us according to their Impoſitions.

The Second is Loyalty, or Subjection to the Sovereign Power ſet over us by God, and what that is, we may eaſily know; For the Sword of Juſtice is Supremely in the Hands of it, and the Government of that World in which we live, that the Diſorders of Mankind may not ſwallow up it ſelf, depends upon it; It carries before it a Terrour to evil works, and a praiſe to them that do well; Upon which account we muſt be ſubject, not only for wrath, but for Conſcience ſake. And when this is in the Hand of a Prince, whoſe Anceſtors have been Princes throughout many Ages, when the Succeſſion is Clear and Lineal; we can have no greater Aſſurance, The Power that is, is ordain'd of God; And ſuch, bleſſed be God, is the Caſe of our Nation, that we can have no poſſible Scruple.

Now our Subjection is clear, what it ought to be, even in all things, but our Religion, whether Reveal'd or Natural, for that is Gods; and to be rendered to him onely; All things elſe are Caeſar's. A Chriſtian, as a Chriſtian, can have no Scruple or Doubt in any thing elſe, whatever it be; This he can by no means ſubmit; It is to impeach Sovereignty in its higheſt Orb, even as it is to obey a Subordinate Magiſtrate, ſent by the King, againſt the King and his Supremacy. But in all things elſe, he needs as a Chriſtian ask no Queſtion for Conſcience ſake. What men may, as men, as the Subjects of ſuch Laws, ſuch Eſtabliſhments, as every Nation hath peculiar to it ſelf, inſiſt upon, I leave to thoſe Laws. I know as Chriſtians, the rendering our Lives, our Eſtates, if call'd for by God, and the Edicts of Princes, cannot hurt our Conſciences, but rendering our Religion to any but God and his Word, will.

So theſe two things, Religion and Loyalty, can never claſh, can never interfere; for to deny the ſurrender of our Religion, can never hurt our Loyalty; for to be Religious according to the Word of God onely, and Natural Conſcience guided by that, is the higheſt Loyalty: This is all the Loyalty Man can require; to render All things elſe without Reſiſtance, and to Love, Honour, Pray for the Prince that requires all; our Loſs God will recompence in the Reſurrection of the Juſt. So a Chriſtian hath no need to be Diſloyal, if he underſtand his Religion aright: It is not our Loyalty to our Prince, to be of our Prince's Religion, though it be right, it is our Loyalty to God in the firſt place; ſo it is not Diſloyalty not to be of the Princes Religion, if it be not according to the Word of God, when we render All but our Religion, He can require; And this we need not fear to do, becauſe we cannot loſe by it, our Reward will be great from our Father, who is in Heaven; and as Chriſtians we ſhould be aſham'd to deny it; but in Religion, even to the leaſt Ceremony of it, except determined by natural decency or order, we have but one Father and Maſter, God and Christ, and here he hath neither Vicar, nor Vice-gerent, but his Spirit in his Word.

We ſhould be content in this time of the Apostaſie, with a Remark 3 mean Condition upon the account of Religion, not to ſeek Grandeur and Honour upon that Title; If God caſts it on us, we ſhould improve it to his Glory and the ſupport of the Service, and Servants of Chriſt, it is the Beaſt and his Adherents, that carry the Pomp and Greatneſs of this World in a Religious Equipage; it is even a ſuſpition upon what is high, and ſtately, and in Opulency by Chriſtianity; for Chriſts Witneſſes are in Sack-cloch, it is the Time of the Delay of his Kingdom, and all his Servants are with him in the Patience of it; they ought not to raviſh Glory, and ſurpriſe Dignity before the time, but to ſtay for it, till the appearance of Jeſus Christ, the 1260 Days of Mourning, and of the Church in the Wilderneſs are not yet run out, the Beaſt is yet in Power; the Tenthlineſs of the City is not yet fallen, the Kingdom of Chriſt is not yet proclaimed.

It is no wonder, there is yet ſo great a Rent and Diviſion Remark 4 in Chriſtian Religion, that any thing unreaſonable, or a frame of things moſt contrary to it, bears up againſt all the urgencies of Scripture and Reaſon, and will not be bafled nor aſhamed; but vouches high, and pretends aloft; ſo it ſhould be, that Propheſie may be fulfilled, The Beast and his Adherents are obſtinate to the laſt, even when the Elevation of things againſt them ſhall be much higher then now, when Evidences from Heaven ſhall be much more ſenſible, they blaſpheme and repent not. Chriſtianity from ſo long an Antiquity, and the profeſſion of it ſhields and defends their Pretenſions, and carries a ſhade over them, even wherein they depart from it, and moſt Apoſtatize, this keeps up the Controverſie, and perpetuates the Diſpute.

But within a Time, a ſhort Time it will be decided; it will come to that publick Declaration of the Witneſſes Aſcention, of their Song before the Throne, the poſitive Denunciation, If any man worſhip the Beast, and his Image, He ſhall drink of the wrath of God, and &c, will put an end to all Diſpute, Revel. 14. 9.

In the mean time, let not any pretence ſtagger us, The man of ſin ought to ſit in the Temple of God; his ſeat then muſt be founded in a profeſſion of the true Religion; his Antiquity ſignifies nothing; for he ought to be a Beast of forty two months of years, or above twelve hundred years standing. His Pretences from any thing ſaid or done before that 1260, how early ſoever, if it be not found evident in Scripture, is of no avail; for the Myſtery of Iniquity, the Womb out of which He came, was at work, and in a Myſtery ſo ſecret, ſo cunning, as not to be diſcern'd by many good men; and all to bring him to what he was, and is; the Spirit of Antichriſt was then in the World.

It is no wonder Princes continue ſo devoted to him, and his City, he calls a Church; the words of God are not yet fulfilled concerning him, but they ſhall conſider, and change their Minds when God puts it into their Hearts; and therefore we ought earneſtly to pray for them, whatever their Perſwaſions are now; that God would continue their Lives, for they ſhall then be Inſtruments in his hand; that change ſo near approaching ſhall be moſt orderly, moſt regularly by Princes themſelves induced by Evidences from Heaven, of an extraordinary nature; God will not be help'd herein, but by his own Vicegerents, whom he hath appointed, whom he hath ordain'd; no Sedition, Rebellion, may grow from hence; It is to be quieted, appeas'd, and even rooted up by this Doctrine, even as it is utterly condem'd by it, for God will appear, and Princes with him.

But yet on this, nor on any other Account, can there be a Reconciliation, a Compoſition with this falſe ſtate of Chriſtianity: there may be ſuch Attempts, for there will be a Synagogue of Satan riſing a-new at the very approach of Chriſt's Kingdom, before the end yet of the 1260 Days: It appears as if there would be ſo; for Philadelphia, the beſt State of the Chriſtian Church before the New Jeruſalem, and with which it united, ſhall receive Acknowledgment from ſuch a Synagogue, that Chriſt hath lov'd it. Revel. 3. 9.

But this Repreſentation of Beſtianiſm, obſtinate, impenitent to the Laſt in the Body of it, as it is the deciſive Argument, and beyond all Volumes of Diſpute, becauſe it is divine, perpendicular, down-right, ſwift, and ſudden in its Determination; ſo it ſhews the impoſſibility of meeting halfway, accepting Terms to any good Effect.

We know not what may be between this preſent Time, though but a Remnant, and the end of the 1260 Days. There may be an Eye of the Witneſſes kill'd, and lying dead, three days and a half, a return of former Darkneſs in ſome parts at leaſt: I apprehend it not in this Nation; yet God only knoweth; it is not ſo far reveal'd, ſo far as I have found; but I hope not: There may be a Synagogue of Satan; a Project of Compounding; this I more fear: but let us obtain and maintain a full Victory over the Image, the Mark, the Name, and the Number of the Name. But it is certain, it is but ten prophetical Days, and the Witneſſes ſhall not only every where riſe, but every where come out of their Sackcloath, out of which, the true Witneſſes of God are no where yet come: Then they ſhall, for the mouth of the Lord hath ſpoken it.

So many certain Notes, Characters, and Boundaries of Time as I have drawn together in the compute of this Line of Time with it ſelf, and that are given as Aſſiſtants to it, though not immediately of the Eſſence and Body of it; can be no more by chance than many Pictures exactly reſembling ſeveral Perſons pertaining to a Family, and found in the Manſion of ſuch a Family, and at ſuch Times when ſuch Perſons were known to be ſo appertaining to it, can be by chance: Forc'd they are not; for things themſelves conſpire: Fancyful and Arbitrary they are not; for they cannot be chang'd, or remov'd at Pleaſure, nor any like them made.

If then they are truly Scriptural and Divine, How certainly ſhall they be fulfilled in their Seaſon? All counter-Appearances can ſignifie no more, than the Iſraelites ſeverer Uſage by Pharaoh argued againſt their Deliverance by Moſes. All the Diſaffection in the Age to Interpretation of Prophecies, or its inſenſibleneſs of them, can no more diſprove them than Chriſt's coming as a Thief upon Sardis at an Hour it knew not, ſhall be diſprov'd by the Sleepineſs and Unwatchfulneſs of that Church.

Let us then with Reſolution, Conſtancy of Obedience, Strength of Faith, Labour of Love, Patience of Hope, wait for, and come to the end of theſe ten days, and from them to the 1335 Days, where Bleſſedneſs ſhall certainly be.

But if we ſhould ſay, We may dye before thoſe Ten Years are come to their Period, and there is no Probability or Poſſibility we ſhould live to the ſeventy five beyond, or the 1335 of Bleſſedneſs:

I anſwer; The Saints of God living on Earth ſhall receive their ſhare in all the Glories of his Kingdom, and the ſeveral degrees of it: and they that dye, hoping, waiting, deſiring, praying, ſhall be rais'd in the very ſame poſture of Soul wherein they died: ſo that they, who by a general Faith and Obedience waited, and came in Daniel's Time, and ever ſince, viz. by earneſt Prayers, Come Lord Jeſus, Come quickly, ſhall be bleſſed; even as they who by particular Faith and Obedience wait, and come at the Time it ſelf.

And in the mean time, the Souls of Saints above, the Spirits of just men, who ſhall be perfected at that time, celebrate in Heaven all the Advances of Chriſt's Kingdom, even as they pray for it: as the Souls under the Altar, cry, How long Lord, &c. ſo they rejoyce at every Riſing of Chriſt's Kingdom; ſo do the ſame Souls, Rev. 12. 10. So Rev. 14. 3. They, that ſing that new ſong, harping with their Harps. So They, Rev. 15. 3. So they, Rev. 19, &c. Such is the univerſal Song of Triumph of the Palm-bearing company, Revel. 7. 10. Let us not therefore deſpond, but be abundant in the work of the Lord, knowing our labour ſhall not be in vain in the Lord.

Why ſhould it be thought an incredible thing▪ that God Remark 6 ſhould draw in his Word the Plot of Future Time to ſo great a Period as the Kingdom of Chriſt? That all Futurity is within the Graſp of Infinite Omniſcience, cannot be doubted, Known to God are all his Works from the beginning to the end. The Scheme of all that hath been, before it was, or that ſhall be, is always with Him, as if it juſt now was, in all the circumſtances and Life of a preſent Appearance, in whoſe Eternity, All preſent, paſt, to come, are all one. The whole Table of Time is always before Him.

Does it then pertain to the Prerogative of Omniſcience, that Future Things ſhould be known only to himſelf? It does ſo indeed, any further than he is pleas'd to reveal them. But He that challenges the falſe Divinities of the Heathen, that they could not declare things to come, hath certainly given Iſa. 42. 23. Inſtances of his own Preſcience, and Demonſtrations of it to his People. Hath he not done ſo in all Ages, by his Servants the Prophets? Is he not as Liberal to the Ages of Chriſtianity, to the ſtate of things under the Goſpel of his Son, whom he hath conſtituted Heir of all things, and put in ſubjection to him the World to come, of which we ſpeak.

Or, is the Glory of Divine Truth ſo great, that even as immediate Appearances, the Power of Miracles, and extraordinary Revelations have ceas'd ſince the full Settlement and Sealing the Volume of Truth in the Goſpel, ſo Prophecy needs not now. This indeed hath much of Reaſon, yet even as all Truth is compriz'd in that Volume, ſo are the Grand Revolutions pertaining to the Chriſtian Church, in the ſame Volume; and therefore whatever God hath done for the former World, the very ſame hath he ſumm'd up in the New Teſtament.

When therefore we have, beſides the Interſperſion of Prophecy in ſeveral places of it, a Book wholly Dedicated to Prophecy, Bleſſed is he that heareth and readeth the words of this Prophecy; Have we not reaſon then to expect the courſe of things to the very end in it?

But does not the Prophecy it ſelf ſay, The Things were ſhortly to come to paſs? So that what is to be found in it pertain'd to the primitive Age, the Deſtruction of Jeruſalem, to the Time when Chriſtianity was well ſettled, and till Pagan Rome became Chriſtian.

It is true indeed, The Divine Revelator, Jeſus Chriſt our Lord, does ſay, the things were ſhortly to come to paſs, that is, to begin to come to paſs. They were then upon motion; but as a great Army is ſaid to come immediately, when the Avant-Corriers are coming, or come, although the whole Body and Rear may be conſiderable diſtances off, ſo this whole Series, and Chain of Events in the Revelation come quickly, although the firſt and the laſt part differ ſo many Ages. Is it not clear and viſible, that there is the Beginning of Things, and the End of Things in every mans Apprehenſion plain and evident, that is, from the Reſurrection, and to the Day of Judgment? and why then ſhould we not believe, there is the Middle of Things alſo? Why ſhould we imagine, Prophecy hath made ſuch a Leap over the Between Lying Times, ſeeing they were very great? Did it not behove his Church and Servants to know of ſo great, and wide ſpreading an Impoſture as Mahometaniſme? Was it nothing to it, Chriſtianity ſhould be in ſo low and dark a ſtate, as it was from the loweſt Fall of the Weſtern Empire to the Ruine of the Eaſtern Empire, in both which the principal Reſidences of it were; and ſo long ſpace as from 666, to 1453.

I Have thus far in a more general view of the Particulars of this Line, preſented the compute of the Times, and of each of their Characters, with the correſpondent States: I will now more amply and particularly remonſtrate upon the States, and ſo adjuſt them to the Times, and their Characters, as may fully evince their cloſe Connexion, and the abſolute and moſt neceſſary equality of all the States and Characters of this Line, one to and with another.

And that we may plainly have together, and under one Glance, that which hath been ſpoken of, and is farther to be ſpoken of and made good, I thus delineate it.

The States are the Beaſts Tyranny, and the Sufferings of the Servants of God under it; diſtinguiſh'd by various lively Remarks.

The Characters are thoſe Notes of Time God hath affix'd to, and determin'd upon theſe States, making up one Line of Continuance, or Duration of thoſe States.

Theſe two▪ the States and the Characters, are thus to be ſuited one to the other.

There is one common Continent, or Womb of Time, that incloſes each State, and all the Characters of Time given to each State, that is, Time, Times, half a Time, with three days and a half, declaring Time at large, and intimate Time, or Seaſons.

There is one equal Standard-Line, making certain and definite the ſpace of that common Continent, taken out of the 2300 Ev. Morn, viz. 1260 going on to 1290. The State fitted to it is the taking away of the Daily, Dan. 12. v. 11.