refpects, but chiefly in its rife, worse, more and abominable than ever was power in the before it for as for all the three first M chies, and the Fourth alfo (confidered firft ftate, before the Antichriftian Beaf Mid-wived into the World) they did re their power from God, upon which ac the Apostles in the New Teftament urge to the ruling Powers of the World that were, telling Belcevers to whom they w that there was no power (i. c. then standing what Originally, in respect of the derivation power, was of God, and ordained by God, 12. 1. 1 Pet. 2. 13, 14.

But now the power of the Roman Mo chy in its fecond State, as fubjected to A chrift (which Beaft was not then riden, to afcend to the Throne afterwards, F 17.8.) is (as in many other refpects, 1 fpecially in this, viz. of the first rife or vation of the power) made to differ va from all thofe preceding powers, which w parts of the Great Image, as well as it; hofe, though their power was abused, had they it originally from God; but of Antichriftian Power the contrary is expr declared, namely, That when the Ten-Ho lafphemous Beast should arife, he should rec

his power from the Dragon, or Devil, Revel. 13. 1, 2. And I saw a Beast rife up out of the Sea, having feven Heads, and ten Horns, and upon bis Horns ten Crowns, and upon his Heads the name of Blafphemy. And the Beaft that I faw was like unto a Leopard, and the Dragon gave him his power, and great authority. Hence, Revel. 11. 7. and again, Chap. 17. 8. where his rife is fpoken of, he is faid, not to have a descent from Heaven, as had the former powers, but an afcent out of the bottomless Pit, i. e. from Hell, noting (as before) that the derivation of this Power should not bee from God, but from the Devil.

Which Pofition is yet more clear, if wee confider, how that Jefus Chrift, all the time of the Beasts Kingdom, doth set up a two fold power, viz. a power Magifterial and Minifterial, (which he calls his two Witneffes, Revelation 11.3.) For this very end, to oppofe the Beast, by bearing conftant witness against, and (miting fo farre as in them lyes, the Beast and his Powers. This witneffe-bearing Power fet up in direc oppofition to the Beaft, though in refpe& of their outward condition they are at and under all the time of the Beafts Kingdom, he, till his day is out, ruling the roft, for which caufe they wear Sackcloth; yet being declaredly

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of Divine appointment, and ordination, I will give power to my two Witnesses, hence it neceffarily followeth, that the power of the Beaft cannot be fuch too, unleffe we should fuppofe Divine appointments to be manifeltly contradictory within themselves, and to fight the one with the other, which to fay, would be rather a blafphemy than an abfurdity. And it is for this reafon, because the Beaft receives his power from the Dragon, that the Worshippers of the Beast are faid to worship the Dragon, Revelations 13.4. And they worshipped the Dragon that gave power to the Beaft, and they worshipped the Beast. From all which it appears, That Power confidered as Antichriftian is not of divine inftitution,but Diabolical.

This Antichriftian power is that which of all the Powers of the Four Monarchies takes the laft place, clofing up the Worlds day, and ftanding next to Chrifts Kingdom in regard of time, Gcd feeing it beft in his infinite and unfearchable Wildom, to fuffer things, before he will erect his own Kingdom of righteoufnels, and holirefs, to grow to fuch a height of unparalelled impietie in the World, as that the principal affairs thereof, which in all Ages and Generations formerly had ever

been

been ordered and difpofed by men, as his Substitutes, fhould in this last time (namely the time of Antichrifts Kingdom) bee difpofed of, and governed by men as Subftitutes of the Dragon.

In the ruines of this Power Chrift begins his own Kingdom; for as the Perfian Monarchy had its beginning in the ruines of the Babylonian, and the Grecian in the ruines of the Perfian, the Roman afterwards in the ruines of the Gracian; fo the Kingdom of Chrift, or the Fifth Monarchy, hath its first rise in the ruines of the Antichriftian Kingdom, with which (the Antichriftian Kingdom being the Fourth Monarchy in its fecond and laft ftate) the Fourth Monarchy it felf goes to ruine, and way is made for the rife of the Fifth, which fucceeds it.

This thing is moft evident in the two first of Daniels Prophecies, viz. That of the Great Image, Chap. 2. and that of the four Beafts, Chap. 7. for the one tells us, that Chrifts Kingdom arifeth by fmiting and breaking the feet of the Great Image; the other, that it ariseth by judging,casting down the Throne, taking away the Dominion of the Little Horn, either of which are the fame,

both

both pointing (as the future Difcourse proveth at large) at the Kingdom of Antichrift, and Chrifts judging thereof.

Now, that this Kingdom of Christ, which Daniel fpeaks of, as fucceeding the Kingdom of Antichrift, taking its beginning in the others ruines, cannot be a meer Spiritual Kingdom (as many would have it) but muft bee an outward and visible Kingdom, is manifeft enough, though wee had no other proof thereof, but what is couched in these two Prophecies; though yet I might fay it, and fpeak truth, that this Doctrine of Chrifts vifible Kingdom, is that great Truth of which all the Prophets of the Old Teftament, more plentifully than of any one befides it,have spoken, and Chrift himself, with the Apoftles, and Evangelifts, of the New likewife.

But (not to enter into fo large a field, which requires a Book, not an Epiftle) let us (because the Rulers of this World begin at this day to be jealous of this Notion, and to look bigge upon Christs outward Kingdom) confult with Daniel upon this Queftion, Whether the Kingdom hee fpeaks of in his two first Pro. phecies be meerly Spiritual, or whether