was the only man of that age that knew the times and seasons yet doth not he know the deliverance of Gods people to be so nigh as indeed it was until as I may say the very day before their deliverance or untill that very year was come in which they were delivered Dâ—niel 9.1 2. compared with Ezra 1.1 2 3 c. THESIS XXIX The great unlikelihood in an eye of reason of bringing such great and wonderful things about within so short a time to which as yet we see so little visible preparation may well be a block in the way of carnal reason but why should it be so to Faith Seeing God hath assured us again again and again Rev. 18. that from that time wherein the proud Whore shall bee glorying boasting triumphing conceiting her self far enough from danger it shall bee but an hour i. e. a very little time to Gods passing judgement upon her in the overthrow and ruine of Rome the glory of her Kingdom THESIS XXX The sentence of death that is upon this work at present is matter of incouragement to faith no matter of discouragement seeing that from what I have laid down in many places of my foregoing Discourse it is a thing manifestly clear that a very black cloud to the end the work may come forth upon the sudden from under it with the greater glory and brightness is to come upon the work and cause of Christ among the Gentiles at the very ending time of the 42 Months the 1260 dayes as a like dismal cloud is to befall the Jews and Gods work among them at the very ending time of the 2300 the 1335 dayes If no such cloud did begin to appear there would bee cause of questioning our former principles but that it doth is a confirmation of them THESIS XXXI The fixedness of the time and certainty of the thing when the time is expired is no more an Argument for us at this day to sit still and do nothing in order to the effecting these glorious things than it would be to say in another case did I know the time of a mercy I may now sit still be idle sleep do what I will for I cannot have my mercy before and I shall have it at such a time THESIS XXXII The end of the 1290 dayes the 1260 the 42 months being so neer 1 Hence the several Discourses and hints laid down in our first Part our second and third tending to perswade That the day of the resurrection of the dry bones or the Jews stirring is neer are confirmed and made good 2 Hence what I have written Vial 5. p. 52. appears to be a truth viz. That the suffering of the Gentile Churches will shortly bee at an end for the 42 Months of the Beasts tyranny and treading underfoot the holy City the 1260 Dayes of the Witnesses prophesying in sackcloth the Womans being in the Wilderness will shortly expire Now the Beasts Tyranny and treading under foot the holy City the Womans being in the Wilderness the Witnesses wearing sackcloth being the original cause of all the sufferings of the Gentile Churches their sufferings shall therefore end with the end of these for the Beasts limited time being once cut he shall have no new Lease of time to persecute the Woman tread the holy City underfoot the Woman once out of the Wilderness shall not return thither again the Witnesses having once put off their sackcloth shall not put it on again 3 Hence that which I have said Chap. 1. Sect. 5. viz. That the Witnesses do in all likelihood at this present day lie dead appears a truth for their killing is to be as I have proved Chap. 1 sect 4. in the last three years and a half of the 1260 and according to this our computation there are not at the utmost above three years of the 1260 to expire 4 Hence the glorious Rendezvouz of the 144000 of which our third Chapter treats cannot be full three years off for that is to be some little time before the compleat expiration of the 1260 days Thus much as touching the Numbers of the first Rank Numbers of the Second Rank THESIS XXXIII The Numbers of the Second Ranck are the 2300 days the 1335. THESIS XXXIV The 2300 daies and the 1335 dayes are likewise both to end at one and the same point Which is clear 1 Because the Prophecy of the eighth Chapter which lays us down the first number and the Prophecy of the 11 and 12 Chapters which gives us the second are one and the same the subject matter of either being the three last Monarchies viz. Medes and Persians Grecians Romans and also either Prophecy terminates at one and the same point viz. the final destruction of the Fourth and last Monarchy which thing needs no farther proof save onely diligently to compare the one with the other therefore the 2300 days which bring us to the shutting up of the one Prophecy and the 1335 which bring us to the shutting up of the other must of necessity end at one and the same point 2 Because as the 1335 days bring us to that time in which Daniel was to stand in his Lot i. e. to rise again chap. 12.13 But go thou thy way till the end be for thou shalt rest and stand up in thy lot as our old translation reads it at the end of the days i.e. at the end of the 1335 days mentioned in the foregoing Verse Daniel should rise So the 2300 days brings us to the last end of indignation Ch. 8.19 Behold I will make thee know what shall be in the last end of indignation And what is this last end of indignation but only the last Vial of Gods wrath Rev. 16. the pouring out of which is at the time of Christs coming and the Resurrection as I have elsewhere proved at large Therefore the 2300 days and the 1335. do yea must terminate at one and the same point 3 Because the Personal appearance of Christ is the concluding point of both The last King Chap. 8.25 or the fourth Monarchy comes to his final end by standing up against the Prince of Princes i. e. Christ Now this standing up is not a standing up against Christ in his Members for that he did it before vers 24. He shall destroy wonderfully and shall prosper and practise and shall destroy the mighty and the holy people But this standing up is brought in with an also he shall also stand up against the Prince of Princes as noting it to be another and a distinct standing up from the former that was against Christ and his members onely but this standing up shall be a higher act of boldness and wickedness in him viz. a standing up against Christ himself in person who now appears as the Prince of Princes the very name written on his vesture and thigh at the day of his personal appearance to destroy the Beast Rev. 19.16 King of Kings and Lord of Lord to vindicate the
until seventy years should be accomplished God did not give any such positive commands unto other Generations After this in Ezra's Nehemiah's and Daniels time these Worthies and the Saints of that age had the proper work of their Generation which was to go forth of Babylon and rebuild the Temple of God at Jerusalem which Nebuchadnezzar had destroyed Thus all along in the times of the Old Testament Gods Church and people in their several Generations have had their several works Let us look to the New Testament which dawned in John the Baptist had not John the proper work of his Generation which was to be the Fore-runner and Harbinger of the Messiah to declare to the Nation of the Jews that the Messiah whom they expected and waited for was now approaching and that the glorious Kingdom of God in the pure administration of the Gospel was at hand and that therefore it did behove every one now to have their eyes and hearts turned from Moses towards him and his administration which was now approaching After him the Apostles in their time had the proper work of their Generation which was to go forth and publish the glad tydings of salvation which before were cooped up within the narrow compass of Judea to all the world beginning at Jerusalem to gather Saints together so fast as they were converted into Churches and to appoint over these Pastors and Teachers and also to give Rules and Directions for the right ordering and governing of the Churches unto the end of the world Let us come to the Saints of following Generations had not they likewise their proper works which was in some to bear witness before the wicked world and the Heathen Tyrants and Infidels of those ages wherein they lived to the truth of that Doctrine they had received from the Apostles before them by sealing the same with their blood and willingly giving themselves up as sheep to the slaughter to the cruelties tortures massacres of the Paganish world in bearing testimony to the truth of Jesus Afterwards the work of the next Generation was to bear witness by writing preaching and all sound Doctrine against the damnable Heresies of Arrius and his complices and others which through that little tranquility which the Church injoyed under Constantine crept in and overspread the Christian world In after ages for some hundreds of years together the work of Saints in their Generation was to bear witness by speaking and suffering unto the truth and worship of Jesus against the pernicious errors and false worship of Antichrist and the boundless and swelling pride and pomp of that man of sin In Generations since the work hath been to recover the truth and worship of Christ which was well nigh buried under Antichrists reign to its ancient purity lustre and beauty And so Luther and the Saints and Worthies of his Generation as their principal work did recover out of the jaws of the Beast the precious truths of Christs Priestly Office the glorious Doctrine of our justification by Christ alone which was well nigh swallowed up by the Antichristian innovations of Masses Crosses Pardons Pennance Purgatory Vowes Pilgrimages solitary and single life with other inventions of humane wisdom for the procuring a righteousness of our own And since him the great work of Saints in their Generations hath been to recover the Kingly Office of Christ which the Lordly pomp and tyranny of the man of sin and his followers had cast a mist upon to set up Christ as sole King and Governor in his Churches as well as the onely and alone High Priest of his Saints Thus Saints all along from the beginning of the world in their several Generations have had their several works proper and peculiar to the Generations they have lived in so as that what hath been the work of one Generation hath not been the work of another and what hath been the work of that other hath not been the work of that unless at such time as it fell out in the Generations of Abraham Isaac and Jacob and also the several Generations of the Saints under the Roman and Antichristian persecutions wherein the dispensations of God towards his people hath continued the same and for substance alike for divers Generations together there the work hath been the same for no substantial change in dispensation there is none in the work of out Generation it being variation of dispensation that causeth the work of our Generation for to vary Third General Head That it is a thing of very great concernment for a Saint to attend unto and be active in the work of his Generation Generation-work is the most neglected work of all others with the generality of Professors who either consider not that such a work there is or if they do yet they think that it belongs to others not to them to mind it but in case they be industrious in those common duties which lye upon them as Saints and those special duties which attend their Callings Stations Relations or present condition it is enough for them and matters not whether they be active in the business of their Generation yea or no. Yea many that are imployed therein do not sufficiently weigh the greatness of the work they have in hand I shall therefore here endeavour to shew of how great concernment it is for a Saint to attend unto and be active in this work which I shall lay before you in some particulars 1 God by his dispensations calls aloud for it The dispensations of God have a voyce and God oft by these bespeaks a duty or duties of his people Mic. 6.9 The Lords voyce cryeth unto the City What voyce is this why meerly the voyce of a dispensation Gods dispensations being commands Hear the Rod and who hath appointed it To disobey then the visible call of a dispensation is to disobey a command of God The hazarding our lives is a weighty matter and if done carelesly a great sin yet Hester upon the visible call of a dispensation viz. Gods cause and people of God lying at the stake ready to suffer runs this sore hazard to which though she was stirred up by Mordecai as one Christian friend now may stir up another in such a capacity as Hester was to befriend Gods cause were it now dying as then it was yet were not Mordecayes words her warrant he being not indued with a Prophetical Spirit norspeaking as such as his doubtful speech she weth Who knows whether thou art come to the Kingdome for such a time as this but the call of the dispensation Meroz was called by Gods dispensations to help the Lord against the mighty We read not of any particular command Merez had to do it only the call of a dispensation Gods people were under oppressors and God was up to deliver them which call Meroz neglecting Meroz is doubly and bitterly cursed by the Angel of the Lord for it Judg. 5.23 Curse ye Meroz said the Angel of the
they did sometimes blind Conscience convinced them was wrought by the finger of God is that very sin which Christ himself calls the Sin against the Spirit that hath neither forgiveness in this world nor that which is to come Matth. 12.24 compared with vers 31 32. Let all hence tremble to oppose or reproach the apparent works of God in their Generation lest Now to conclude Whose ears hearing these things would not tingle Whose hearts considering these things would not quake to be found guilty of the sin and exposed to the dangers that attend neglect of Generation-work Thus much concerning our third general Head I now come unto our fourth which is 4 Wherein doth the work of this present Generation lye Answ As the question is very weighty and of great concernment being the Butt aimed at in my whole discourse so that in the discussion hereof I may in the fear of God walk evenly and without winding or turning to any interest save that of truth pitch if possible upon that which is the proper and direct work of the generation we live in It will be necessary in order thereunto to â—ay down some few general Rules as way-marks to guide â—he Reader to the discovery of that which is the proper work of his generation whatsoever generation he may be supposed to live in which when particularly applied to the present generation will give us light into what is or may be the proper work or works thereof as 1 Be inquisitive to find out according to Scripture account the particular age or generation it self that it is fallen to thy lot to live in which though it be hard to do yet in regard the wisdom of God in Scripture hath set some distinct and notifying mark upon every age the same by industry and waiting upon the Father of lights for light may be attained 2 The former being done add thereunto a narrow and impartial search for discovery of those glorious and remarkable things the accomplishment of which God in his word hath promised and foretold in and about this age In this way the holy man Daniel came to understand the work of his Generation First he considered the time he lived in to be about the end of the 70 years captivity foretold by Jeremy 2 He observes that there was a special promise of deliverance from this captivity made to those times Chap. 9.2 whereupon having discovered the work he addresseth himself to God by prayer for the doing of it vers 3 4. 3 Observe Gods visible dispensations towards that age and the various transactions of things therein how they correspond with the things foretold and promised for as hath been already observed in Generation-work it is dispensation gives the Call 4 Observe what work that is which is most opposed and raged against by Satan and wicked men in the generation For it is most certain that the work of the generation Gods cause and glory which above all things Satan hates being there imbarqued hath ever been the most opposed work by the Devil and his Instruments Was it not so in Moses his time Nehemiah's time John Baptists time the Apostles time and since that in Luthers time I spare to say and in our times too 5 Observe what not men of worldly wisdom and principles but the most spiritual enlightned Saints have upon their hearts as the work of their generation For from the beginning it hath been Gods way to make choyce of such for the discovery of Generation-work unto before all others The Old world had its wise men and men of rare inventions Gen. 4.20 21 22. Yet not these but righteous Noah saw the work of the generation Egypt in the time of Moses was famous for its wise men as also Babylon in Nehemiah's yet neither the one nor the other saw the work of those generations but onely a poor handful of despised people that God had in either Judea in Christs time was plentifully stored with learned Scribes Doctors and Rabbies yet not these but a company of poor disregarded Fishermen had the work of that generation revealed to them This though alone it be not sufficient to conclude the work yet when joyned with the rest credit undoubtedly ought to be given to it 6 And lastly Be much in prayer to God for light herein The great work of the Apostles generation viz. The bringing in of the Gentites was revealed to Peter and Paul both even whilst they were in prayer as Act. 10.9 10. with chap. 22.17 21. Having thus by this general light paved out a way to walk in My next work is to see what particular light by applying these things unto the present age may from hence be gained unto the work thereof And here according unto the method before prescribed our first inquiry must be after the age it self What age is that most likely to be that we are fallen into In answer to which my Assertion is that it is most probable that we are fallen into that very age in which the Jews are to be converted Now although here I must nakedly acknowledge that I could heartily wish for their sakes whose this little Book is yet clearer and more unquestionable grounds for the proof of this my Assertion than those that this opinion commonly stands upon Yet in regard I know no clearer principle to demonstrate for bare conjectures are no proofs the work of the Generation from then this taken for granted that we are fallen into that age in which the Jews shall be converted and also in regard it is received for a truth and so in case of mistake I shall not be the first by many late Christian Writers of worthy memory yea with much confidence asserted by the Jews themselves though under another notion than what we truely call it of conversion to Christ as Manasseth Ben. Israel in his Book entituled The hope of Israel Sect. 29 32 35 36. is proof I shall therefore endeavor to give you with as much clearness and brevity as I may the substance of that light which by the labors of godly judicious men as Brightman Archer hath been let into that Scripture which is the main bottom to this opinion leaving the Reader to judge and a little time to manifest the verity or falsity of what is written the which we have Dan. 12.1 compared with 11 12. where Daniel hath a promise made to him of his peoples deliverance and that at a certain time when Michael should stand up at that time shall thy people be delivered which words as I conceive comprehend both the beginning and consummation of their deliverance to which two distinct times are assigned as afterwards Now because this thing was a great secret and Daniels affection to Gods glory and the good of his own people transported him with desire to know the particular time he therefore moves the Question When shall this be How long shall it be to the end of these wonders v. 6. Answer hereto is
made so darkly that Daniel hears but understands not n therfore although in words far different yet as by the following answer appears aiming still at the same thing he puts the Question again What shall be the end of these things Answer then is made v. 11 12. And from the time that the daily sacrifice shall be tak n away and the abomination that maketh desolate be set up there shall be a thousand two hundred and ninety daies Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days The meaning whereof seems to be this that the beginning of the delivery of Daniels people viz. the Jews should fall out a thousand three hundred and ninety days i.e. so many years a day for a year being the Scripture account as Numb 14.34 Ezek. 4.4 5 6. after the taking away of the daily sacrifice and the setting up the abomination that maketh desolate and forty five years after that for so many days hath the second number more than the first that the great trouble which the Scripture not onely here but elsewhere plentifully reveals as Ezek 37.38 39. Joel 3.1 2. Zach. 12. 14.1 2. will attend that people in their beginning to seek the Lord and David their King shall they be delivered from by the standing of Michael their Prince as vers 1. Which because till that day their deliverance though began before shall not be compleated therefore is the blessing annexed not to the first but to the latter time Blessed is he that waiteth and cometh to the 1335 days The great knot here is for the untying of which more light would be welcome When the taking away of the daily sacrifice and the setting up the abomination that maketh desolate which is to be the head of our account had its accomplishment and here the variety of mens judgements hath brought forth various conjectures which not in this place to scan I shall pitch on that which seems to carry greatest probability of truth with it which is the opinion of those that bring it down to Julians time fixing upon as the mark they begin their account at that particular act of his of endeavoring by setting the Jews thereabouts the re-edifying the Temple at Jerusalem and so thereby in malice and opposition to Christ and Christian-Worship to restore Judaism and Jewish Worship at which time a fearful Earth-quake in the night did overturn all they had built in the day yea threw the very foundation stones of the Temple out of their places which before had never been removed Now the reasons why a fixation here is rather to be chosen than any where else are 1 Because if we make any other act since Christ before this the Head of our account the time is already expired and yet the Jews not delivered 2 Because No act whatsoever could more patly agree to the words themselves than this of Julians which was an abomination of the highest to endeaver the setting up of the Jewish worship when God had thrown it down and that out of a design to throw down Christian worship which God had set up and such an abomination as brought a desolation and an utter removal of the daily sacrifice the Temple-ground the only place of sacrifice being at this time lost For although the daily sacrifice did cease before from Titus time by whom the Temple was ruined as it also did all the time that Israel was in Babylon whilst the first Temple lay waste yet properly could it not either then or now nor no more now than then be said to be taken away because the Temple-ground to which as the onely holy place the Jewish worship was tyed whereon a new Temple might be built was still remaining But at this time not onely the foundation stones being thrown up but the very Temple-ground being lost in the Earthquake it is not improper to say the daily sacrifice was taken away 3 This likewise seems best to agree to the words of Christ himself concerning the destruction of the Temple Mat. 24.2 There shall not be left one stone upon another that shall not be thrown down For although the Temple was demolished by Titus yet the foundation stones did still lie one upon the other but now this act of Julians brought such a desolation that as the building was ruined formerly so the very foundation now had not a stone left upon a stone which punctually agrees to Christs own words And it is observable that Christ himself makes this setting up of the abomination of desolation foretold by Daniel the immediate fore runner hereof ver 3. compared with 15. which according to what hath been said was both immediate fore-runner and cause also Now for the precise time of this Hellish exploit there are among Historians four how many more I know not different accounts of the particular year in which the same was acted though all I have hitherto seen or heard of conclude it to be within the year of our Lord 360. or 367. yet whether or no through some mistake of Chronology the difference may not be somewhat wider I cannot determine though judge it very unlikely that it can or should be much Accounting therefore that we may draw to a head from the year 366. and the rather because the very year Daniels first number of days will from thence fall in with is already made famous by general expectations of some remarkable thing to be done therein and the beginning of the Jews delivery is likely to be either in the year it self or thereabouts of our Lord 1656. for adding 366. the supposed year of Christ wherein Julian did this to Daniels 1290. and there is made up the full sum neither over nor under of 1656. which if when that time shall come we see accomplished we need not then make it a question whether forty five years after their deliverance shall be compleated or not Daniel having foretold that in his last number of 1335. which he that shall take but ten from the 300 and add the same to the 35. will find that made up 45. and the foregoing number of 1290. to remain And because this reckoning is but of latter times it is not therefore to be rejected but rather to be received because Daniel himself tells us that the truth of this Prophesie was to be sealed up till the time of the end as vers 4.9 which is also a manifest argument that this cannot relate unless in a typical way to the times and story of Antiochus Epiphanes as some godly and learned men would carry it If any by calling in doubt the thing it self viz. Whether ever such a thing as the Jews conversion shall be question the whole My answer to such is That could I with that clearness demonstrate the time of it as through the Lords assistance it is easie to do the thing it self were this the place for the doing thereof I should have suspected my self to have injured
is my present work without delay to do For that which I find will further my joy in death I may conclude is my duty in my life and if a duty in my life and onely lifes present time is certain to me then may I assure my self it is my present work the neglect whereof as no pretence how specious soever can excuse it so the doing thereof will admit of no delays though there may seem never so great cause in reason for the same O have not then that work to doe at death the neglect whereof though thou mayst go to Heaven will lessen thy joy in thy journey 6 And lastly But how may Generation-work be carryed on so as that God may be served in the Generation In answer hereunto I shall lay done some Rules for direction and so conclude 1 Labor to find out what the work of thy Generation is and in what things chiefly it consists A right Principle and a rectified Judgement must ever goe before practice or otherwise practice would be irregular Now for our help herein some light already hath been given in discussing the two former Questions which by observing times and dispensations searching the Scriptures converse with Saints and seeking God that Christian who desires to be found in this work may for his own satisfaction add unto which work as very needful in this point to the end he may go by his own eyes and not by others I here commend to him and leave him to 2 Be humbled for it in case thou hast failed in the work of the former Generation It is as hath been observed Gods way to punish the errors of men in one Generation by blinding them to and laying them by in the work of another Generation which punishment in it self most sad hath yet a particular dispensation going along with it exempting all such from the penalty who for their failings in the former Generation have taken shame to themselves publishing their former errors and humbling themselves for it in the next Generation which you may read Ezek 43.10 11. Son of man show the house of Israel that they may be ashamed of their iniquities and let them measure the pattern And if they be ashamed of all that they have done shew them the form of the house and the fashion thereof and the goings out thereof and the comings in thereof and all the forms thereof and all the Ordinances thereof and all the laws thereof and write it in their sight that they may keep the whole form thereof and all the Ordinances thereof and do them The Law of Reprieval exempting the offendor from this heavy penalty of being blinded to and cast out of the present work of God in the Generation he lives in â—is conditional if they be ashamed then show them but in case they be not ashamed but still justifie themselves in and own their former errors then of necessity the contrary follows shew them not the present work but rather let them be blinded to it hide from them the form of the house and the fashion thereof and the goings out thereof and the comings in thereof and the Ordinances thereof and the Laws thereof Let all be hidden from them and they laid by as to the whole and every part of it in case they be not ashamed 3 Convert private cares which onely concern thine own particular condition into cares for the publick and the Cause of Christ on foot Most of Gods people spend their time wholly in caring about their condition whether it shall go well or ill with them as to their particulars making it no part or at most but a little part of their care how it fares with the cause of God in the world Now as this care is too low for a Saint to be ever poring about so is it one main reason why after many years of care a dissatisfaction still remains in their spirits about the thing because they have not learnt to leave this care with God and to care more for the work of God and the glory of God Thus did Moses Num. 14. The people are in a hurly-burly and talk of a new Captain vers 4. and stoning such as would disswade them vers 10. Moses now in this tumult lays aside the care of his own particular safety and makes it his utmost care to divert the wrath of God that he now saw coming upon the people as vers 13 14 c. And hath not Christ himself left us a sweet example of this who when he was entring upon his great work of dying seems to neglect his own particular and makes it his great business to fortifie his Disciples against the storm approaching by giving them a seal of his love in his last Supper preaching a Sermon of Soul-consolation to them and also praying to his Father with much faith and fervency in their behalf and which is observable in his Sermon and Prayer both for one word spoken to himself and in his own behalf he speaks hundreds to them and to his Father in theirs Admirable is that of Paul 2 Tim. 1.11 who seems to forget his own salvation that he might mind his work whereunto he was appointed for he takes no more thought about that but onely to leave it with God I know whom I have beleeved and I am perswaded that he is able to keep that which I have committed to him against that day As to say I have trusted God with that I le venture that upon his care but in his work and for the cause of Christ he suffers all things and runs all hazzards that he might be found faithful thereunto I am appointed a Preacher and an Apostle and a Teacher of the Gentiles For the which cause I also suffer these things 4 Stand loose and dis-engaged from private interests Private interest of honor profit friends c. hath oft times been a snare to men and slurred them in yea sometimes drawn them to oppose the work of their Generation A private interest of profit though coloured over with a pretence of sacrifice led Saul to the sparing of Agag and the best of the flock contrary to the work of his Generation which was to have destroyed all as 1 Sam. 15.2 3. This proved a snare to him and for this as before he is cashiered by God It was a private interest of honor that made the Pharisees oppose Christ because the multitude which before adored them as Gods did now withdraw from them and follow him and so miscarry in the work of their Generation It was a private interest of relations that made Solomon faulter so foulely in the work of God in his days his wives drawing him to idolatry It was a private interest of friendship with wicked men because great men viz. joyning with Ahab and Ahaziah that brought the greatest blur and scourge too that wee read of upon good Jehosaphat in his days What shall I say more It was private interest made the
time in which God was leading them into Canaan he and and all his people perish by it Take heed of doing all that thou conceits thou hast a principle will bear thee out in doing 9 Take heed of lending an ear unto such friendly respectful offers which carry in the bowels of them though guilded over with outward respect and friendship a crafty design against the work of the Generation As Generation-work hath never wanted a party who have by open force opposed the same So likewise there hath mostly been a party attending of it who by secret fraud and pretences of Friendship have sought to undermine it which latter have oft-times prospered in their designs through the over-much credulity of persons imployed in Generation-work when and where the first have failed Was it not a very fair offer of Moab when otherwise they could not have their wills upon Israel then to come and in a friendly way to call and invite the people to their houses and to grant to them though strangers and men of different principles liberty to worship with them What a large shew of respect and curtesie was here And yet no other but a meer crafty design to draw Isracl to sin by which when no other way they could do it they drew the wrath of God upon Israel Numb 25. So was it not a very fair Petition of Adonijah 1 Kings 2.16 17. to ask Abishag the Shunamite to wife a thing one would think to man could have blamed yet Solomon spies out a crafty design laid in this smooth Petition which was to get the Kingdome and consequently to put by the great work of that Generation viz. the building of the Temple which Solomon was appointed unto So likewise what a friendly motion and seemingly full of dutiful respect and obedience was that of Shemajah to Nehemiah Chap. 6.10 wherein no other thing is pretended but the discovery of a dangerous plot in the hatching and tender respect to the safeguard of his person and yet this no other but a crafty design to draw Nehemiah to sin and to bring a slurre upon him in managing the work of his Generation vers 13. To say no more What could be in outward appearance a more friendly offer then that of Judahs Adversaries Ezra 4.2 to come and freely proffer their help and to joyn with Judah in the carrying on that great work of Temple-building which was the work of that Age Yea and to do this at such a time when the work was despised and had lien dead many years the instruments imployed in it few and weak so that laying all things together one would judge that there could be nothing in their hearts more than good will to the work and desire the same should prosper when as yet there was no thing in all this fair shew but a crafty design lying at the bottome of it to obstruct this work of God as vers 4 5 6. 10 Take heed of making reason of State the rule of publick actings Jeroboams reason of State made Johu perform by halves the work of his Generation destroying the house and image of Baal but winking at the Calves in Dan and Bethel This reason of State was that which led a grave wise Counsel into a most cursed practice viz. the voting the Son of God to death John 11.47 to the 54. The results of pure reason of State are oft-times dangerous most times contrary to the work of the Generation 11 Take heed of setting up humane Laws above the work of the Generation My meaning is in case these two come in competition rather to choose neglect in the work of the Generation than in any way to be offensive to humane Laws If the Commands of God himself and the special acts of his worship are to give place as hath been before proved to the work of the Generation then surely without any want of that due respect that is and ought to be given to mans Law it may be said and also without offence that humane Laws are much more to stoop and fall down to it the Authority of God being above that of man In Esters time there was a Law in the Kingdome of Ahasuerus and the foundation of it was no other but the priviledge and honour of the supreme Magistrate that whosoever man or woman should come in unto the King in the inner Court except such to whom the King should hold out the golden Scepter he should be put to death Chap. 4.11 Which Law in it self was not evill as it was meerly Politick respecting only the Honour State and Priviledge of the King Yet when the Cause and People of God lay at such a plunge that without intrenching upon this Law Gods Cause in that Age must have fell to the ground Esther though uncalled by the King yea more having no other Command from God as formerly hath been shewed but only the visible Call of a Dispensation pusheth upon the Pikes of the Law and runs the hazard of the perill of death and how wonderfully God did stand by her and preserve her in so doing the issue of this her dangerous attempt recorded in the History may sufficiently inform us 12 And lastly Take heed of conjunction with such who are not reall hearted to the Cause of God and the work of the Generation When Israel went up out of Egypt a mixed multitude of Egyptians and others that were not Israelites went up with them Exod. 12.38 Which mixed multitude did afterwards prove a snare to them even in the very work of the Generation by drawing the Congregation to murmure against the Lord Numb 11.4 And the mixed multitude that was amongst them fell a lusting and the Children of Israel also wept again and said Who shall give us flesh to eat What need I relate that which every one knows how godly Asa lost himself by his League with Benhadad King of Syria and good Jehoshaphat by his compliance with Ahab and Ahaziah And although it be true that the examples of the Kings of Judah are not in all things patterns for States and Kingdomes in Gospel-dayes to walk by yet the reason upon which the Seer reproves Asa because he relied upon the King of Assyria and not on the Lord fals as strongly upon professing States under the Gospel as it did on him who shall I hope be kept both from his sin and so from his reproof Which he shall continue to pray for who is a friend to Sions prosperity and also Englands welfare and interest which is and will be found solely depending on it They shall prosper that love thee Psal 122.6 Amen FINIS Generation-work The Second Part. Wherein is shewed what the Designs of God abroad in the World may in all likelyhood be at this present day and in the days approaching Being an Exposition of the Seven VIALS Rev. 16. And other Apocalyptical Mysteries By John Tillinghast the meanest and unworthiest of Christs Laborers Rev. 14.7 Fear God and give
with the Beast and fraying his Horns got not onely power into their hands now to cope and grapple with the greatest but also the very Art of hacking and hewing down Gods enemies they shall be no longer young beginners to whom time must be allowed to rid work off hands but they shall now become perfect Artists men that have driven a Trade a great while of fraying of Horns pulling down worldly powers and therefore be skilled in the way and know how to rid such work off hands apace and hence in the forequoted place Isa 11.14 it s said they shall flie to note the quick dispatch they shall make of their work Now the Gentile Churches by invading the Turks Dominions with such of the Jews as are nearest for being zealous in Gods cause and expert in their way they will lose no time and by fraying his Horns they shall thereby prepare a way or make a high way for the rest of the Jews who come from more remote parts and chiefly the ten Trâ—â—es who were carried captive by the King of Assyria who therefore are called the remnant of his people from Assyria to come up to their land and joyn with the rest as vers 16. And there shall be a high way for the remnant of his people which shall be left from Assyria i.e. yet remaining of those the Assyrians carried captive like as it was to Israel in the day that he came up out of the land of Egypt Yet because some Jews there shall be who shall be in such corners of the world that they cannot any other way than by shipping come at their Land therefore those Gentile Christians who shall have set their Brethâ—en in possession of their Land making it now their busâ—ress to serve God in this work shall go forth with the multitude of their ships to fetch up the Jews from the more remote parts and Creeks and corners of the world unto their own land which is spoken of Isa 60.9 Surely the Isles shall wait for me and the ships of Tarshish first to bring thy Sons from far their Silver and their Gold with them unto the name of the Lord thy God and to the holy one of Israel because he hath glorified thee And although at this day the Gentiles shall be in a manner Servants to the Jews yet shall their hearts be so spiritual that considering it to be their Fathers work will they shall be so far from being offended to see these new-coming-in-Guestsso entertained and welcommed as that they must wait upon them that they shall exceedingly delight in the thing As Angels of glory delight to see Saints dandled and to serve them Now as the Gentile Christians by drying up the waters of Euphrates shall set open a door for the Jews from all quarters to come up to their own Land So shall this kindness of theirs shewed towards the Jews in undertaking freely so great a work for their sakes have a strong influence upon the hearts of that People to bring them by little and little to a love and liking of Christianity and so as I said at first the pouring out of this Vial prepares a way both for their regaining their own Land their conversion to Christ Qu. If any further desirous to know who amongst the Gentile Christians are most likely to be the Instruments in doing of this work My thoughts concerning it are of which I may truely say that not a private affection to any people above others hath been the rise of them but a diligent search of the Scripture to find satisfaction concerning the Angel of this Vial hath brought forth unawares both the questior with my thoughts thereupon which in the general so far onely as I have ground for conjecture I shall here lay down and let the understanding and unprejudiced Reader judge 1 It is most likely That the same Angel or those very Instruments which shall ruin Rome shall also pour out this Vial upon the great River Euphrates because the stone that smites the feet of the Image i.e. Antichrist is the same with the four Carpenters who are to fray the Horns i.e. the Turkish Power lift up over the Land of Judah Now because it will be said That it is as hard a thing for us as yet to find who this Angel shall be as the other for till we see Rome destroyed who knows who shall do the thing I answer would you know the Instruments before you see them at Romes Gates observe then the rolling stone and look for them there where you see that For this is most certain that as the great Image is to be broken in peeces by no other force or power but onely that of the stone so there where the stone is first taken out of the mountains and formed together by God and begins to roll and smite out of that quarter may we conclude the Tempest though yet it be a great way off which is to fall upon Rome shall most certainly come for observe it though the stone by rolling grows greater and greater yet is it that stone still and not another which was formed together at first whereas if the same matter which formed together did make the stone at first were wholly to be laid aside though matter of the same kind should still be used yet would it be a new stone a stone new formed but the same stone that smites at first and not another is that which breaks in peeces the great Image though this stone whilst it is in doing of it is still in a growing posture by means whereof as it rolls further and further so may it have much more matter added daily to it yet is it the same stone still and the outward strength of the stone lies principally in that matter which was formed together at first that being the Basis or foundation of the rest And this confirmes our first and main Proposition viz. That the Gentile Christians shall pour out this Vial upon the Turk because the very same stone which begins to smite the Image on his feet is to break the whole Image i.e. all worldly Powers This likewise confirms what but even now I said viz. That the stone Dan. 2. and the four Carpenters Zich 1. are one and the same for the four Carpenters are they which fray the Horns lift up in the last days over the Land of Judah Now that which breaks all worldly Powers in the last days standing in the way of Christs Kingdom is no other but the stone which Daniel â—peaks of 2 In answer yet further to the former Question I find in the fore-quoted places Isa 60 9. and 11.14 four marks or characters to know that people by who among the Gentile Christians shall be the principal Instruments of making way for and bringing the Jews unto their own Land First They shall be a people inhabiting in some Isles Secondly They shall have great hearts to the work and a longing desire to
and crouch to her by which she is grown rich and gallant having by whoring and jugling got the riches the gold the precious stones and pearls of the first Beast to her self and to shew what an aspiring spirit she is of instead now of exercising the power of the first Beast i. e. of the Civil State by leave any longer she is now like Lord and King got upon the back of the first Beast who dares not cross her humor for she rides him and rules him at pleasure And indeed the first Beast is justly recompenced for setting up and countenancing such a Beast at first who according to the Proverb give an inch of power he will take an ell for whilst the first Beast remains a Beast still this second Beast is from a Beast advanced to be a Woman which not onely had robbed and plundered the coffers of the Beast and got all his riches from him but also knows how to ride the Beast master him and rule him as she list And certainly had not the first Beast been a very Beast I mean had not the Civil State at first so far degenerated as instead of acting rationally as a man to act sensually and bruitishly as a Beast this great inconvenience would have been foreseen in the beginning at least remedied in time before the second Beast was grown to such a height that he was now past taming and able to ride and master the first Beast that set him up Now whereas the Woman verse last is said to be the Great City it is as I suppose rather lain down as a Mark or character to know the Woman by and that from the place she was to sit in then a description of the Woman which verse 9. confirms me in by giving us to understand that the woman sits upon the seven Mountains i.e. the City Rome anciently built upon seven Mountains therefore the seven Mountains i. e. the City Rome is not to speak properly the Woman but the Seat of the Woman What I have said of the two Beasts the Beast and the Woman I may also say of the Beast and the false Prophet spoken of in the words I am opening The Beast here is the Civil State or the first Beast that ariseth out of the Sea the false Prophet the Ecclesiastical or second Beast whose rise is from the Earth And indeed he that shall but parallel the second Beast spoken of chap. 13. with what is spoken of the false Prophet chap. 19. will find them to be one and the same The false Prophet is a worker of Miracles chap. 19.20 so is the second Beast chap. 13.17 The false Prophet by his miracles deceives the Beasts followers chap. 19.20 so doth the second Beast chap. 13.14 The Beast and the false Prophet are helpful the one to the other for the Beast defends the false Prophet by his strength for chap. 19.19 no force at all is mentioned that this false Prophet had at that great Randezvouze who yet was presonally present with the Beast for he is taken prisoner vers 20. therefore the Beast defends him and the false Prophet by working miracles encourageth the Beast and his multitude with hope of good success God is of their side In like manner the two Beasts chap. 13. are as before hath been shewed helpful to each other The conclusion is that by false Prophet we are to understand the second Beast spoken of chap. 13. and by Beast and false Prophet to understand the same here as of the two Beasts there viz. the Civil and Ecclesiastical State onely with this difference that Beast which in his first rise was but a Beast afterwards when more grown a Woman riding upon and over-topping the Civil power or first Beast which gave him his rise is now in his declining condition a false Prophet For the loss of Rome where was his Magazine of Treasure together with the seizing and intercepting his Rents and Tributes by the Conqueror hath so pulled down the Beast so plucked the plumes of the Romish Ecclesiastical State i.e. brought the Pope and his Clergy to so low an ebb that it is now but little that they can contribute either to the assistance of the first Beast the Romish Civil power or towards the upholding of their own sinking Kingdom yet because having been a proud Whore this Beast is loath to be of little repute and to come back again to his first original of a poor earthly Beast yea would fain have the first Beast the Civil power still to dote upon him and reckon him a considerable party he will therefore seem now to make up by his fained piety and devotion what is wanting in his former outward strength and glory and now he can be nothing else he will needs be a Prophet to foretell good to his cause and Kingdom though none he can do it But observe as when he was a Beast he was an earthly Beast as when a Woman a Whore so now when a Prophet a false Prophet Though Antichrist may change shapes and formes he can never make himself better than he is but Antichrist he will be an Enemy to Christ an Imposter a Deceiver a Lyar still Having thus seen the meaning of the words and names which I have purposely insisted the larger upon because the right understanding hereof doth if I mistake not open the door into the very mystery of this Book I come to apply them to the business in hand thus The Dragon Beast and false Prophet who from the beginning were Partners going hand in hand and venturing States together seeing by the fall of the City Rome such a terrible shaking blow giving to their Kingdom as that the next blow if not prevented is like unavoidably to be fatal and to prove their utter ruin they therefore now all of them convene in some General Councel where they lay their heads together what thing is best for them to do to prevent another blow or if possible to recover their own again And upon debate two things being laid before them as matter of deep and serious consultation viz. The late loss they have received by the fall of Rome and that by causing some of the Kings of the Earth who were friends to their cause before now for fear of her torment lest the like should befall themselves to with-draw and stand a loof off 2 The great provocation since given to the Turk by those very Instruments their Enemies which is like to make him joyn in with the utmost strength hee can make out of desire to revenge himself and recover his own again to ruin if it may bee this growing party The vote or result of the meeting from the foregoing premises is that as the thing which doth most conduce to the upholding of their cause Agents and Ambassadors of the fittest they can find for such imployment be speeded away to such Kings of the earth as for the present seem backward in the cause to put life into
them and also to the Great Turk to encourage and heart him on to engage with them in a quarrel that is his as well as theirs together with all others of whom they have either hope that they will or may be drawn to joyn with them that by one general Randezvouze of all their force together they may venture the whole sink or swim upon the event of one battel Which battel is here called for the remarkableness of it both in regard of the multitude of enemies and the glorious appearance of Christ with his Saints who will fight this battel for them in such a way as never before the battel of that great day of God Almighty which is I conceive the same battel with what is spoken Psal 110. Isa 63.1 to 7 chap. 6.15 to the end Ezek. 38.39 Dan. 12.1 Joel 3. Zech. 14.1 2 3 4 5. Mal. 4.1 2 3. Of which terrible yet glorious day to mention all that in the foregoing Texts and elsewhere is recorded of it would call for a Treatise of it self and therefore I think it meet rather to leave the same to the sober and pious meditations of the Reader than here to add any thing further upon so large a Subject Concerning the Agents and Ambassadors of the Dragon Beast and false Prophet who are said to be three though possibly they may be multitudes because a threefold number denotes perfection and said to come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet not as if one came out of the mouth of the one another out of the mouth of the other and another out of the mouth of the third but because their sending is by the common consent of the aforesaid three parties who or what they shall be I look upon it as a part of curiosity to enquire any further into then what is here by the Holy Ghost determined of them 1 That they shall be Spirits viz. for their subtilty nimbleness and activity 2 Unclean Spirits for the filthiness and impurity of their principles and conversation 3 Like Frogs for their bold impudency and continual croaking in the ears of those they are sent to giving them no rest till they have drawn them forth to battel withall creeping into every hole and corner of the world to carry on their design 4 Spirits of Devils for their dissembling lying and cunning craft in deceiving above all that ever were imployed before them 5 Working Miracles and that as it were in way of imitation of the great and wonderful things God either hath done or is then doing for his people by this not onely to gain credit to their Ambassage making the Kings of the Earth the more ready to receive it but also to blind the eyes of those they are sent unto and harden their hearts against the apparent works of God at this day when they shall see things somewhat like to what God is doing in the world done by these as the Magicians of Egypt did blind Pharoah's eyes harden his heart by doing like things before him by Diabolical art as Moses did by the finger of God And here I cannot but in the way take notice of that which is the spiritual Engine of the old Serpent and one of his most politick Stratagems and Devises to blind others to the truths and dispensations of God in the world making them very odious and to be loathed of many which is when he perceiveth that God hath any great Truth to make known or any great Design to drive on in the World which he cannot hinder he will now become an Angel of light and be of the foremost by setting his own instruments about it either in discovering this truth or putting forward this design that so from a just cause of suspition being laid a prejudice being begotten in peoples hearts against these things the things though discovered ever so clearly might find no acceptation but rather a general dislike from those that should receive them as at the time of Christs coming he raised up false Christs as a blind that the true might not be received At the first preaching of the Gospel by the Apostles he vaised up false Apostles that the true might not be beleeved which is a thing hath been worthily observed by a godly man of late and I here mention it onely by way of remembrance that none of us may be taken in this crafty and hidden snare Thus much of the first thing preparative to the pouring forth of the seventh VIAL 2 The Personal coming and appearing of the Lord Jesus Christ Verse 15. BEhold I come as a Theef That Christ shall personally appear before the last and General Judgement is a thing that seems to me to have much footing both throughout the Old and New-Testament without granting of which I my self cannot as yet possibly others may reconcile one Scripture with another And truly to take notice of this Opinion here I am necessarily put upon it unless I should either wholly pass over these words or be false to my own perswasions and that which as yet I cannot think otherwise is the main thing intended by the Holy Ghost in them Though yet as the Argument it self in this place doth more concern the time of his coming viz. that his coming shall be betwixt the sixt and seventh Vials than the coming it selfe So that I may keep to the Argument I must here let go several Reasons I might make use of to prove this personal coming and confine my self to such onely as will clear up this viz. That the time of his personal coming is here spoken of to be between the sixt and seventh Vials Now that Christs Personal coming and not a coming by his Power and Spirit onely is the thing here intended which will fall out in this Interval or space of time betwixt these two Vials though yet at the end of it so as that it may indifferently be referred either to the conclusion of this time or the beginning of the seventh Vial is clear to me for these Reasons 1 ARGUMENT Christ shall personally appear at the time in which the remarkable battel of Armageddon shall be fought But that shall be about this time That the battel of Armageddon shall be about this time is clear in the words That Christ shall then appear I prove Isa 66.16 For by fire and by his sword will the Lord plead with all flesh and the slain of the Lord shall be many That this is the same with the battel of Armageddon hinted in the Text and more fully described Rev. 19. vers 17. to the end of the Chapter appears 1 Because the battel of Armageddon shall bee about the time of the Jews coming in This our Discourse at large under the sixth Vial proves So shall this For vers 7.8 we have their conversion spoken of Before shee travelled shee brought forth before her pain came shee was
to make War with him And if to worship the Devil be not Paganism and to worship Antichrist Idolatry what is and yet all this within the time of the thousand years according to either reckoning Nay the Beasts followers who were the Nations worshipping the Dragon within this time is a manifest Argument he was not then bound and shut up in the bottomless Pit but indeâ—d among them though in such a garb as he seems rather a Saint than a Devil deceiving of them 2 As if the Lord hath suffered it on purpose to banish from us all such thoughts it is a thing most observable that the Paganish Mahumetan Religion the like to which was hardly ever known in the world of a Religion springing from so inconsiderable a man and upon the sudden overspreading so many Countries had both its rise and a considerable part of its growth within this thousand yeers follow which account ye will Mahomet the first founder of that Religion living about the yeer of Christ 600. 3 Let it be shewn since the expiring of this thousand yeers whether we make them to expire according to the first account A.D. 1069. or according to the second 1300. whether the Gospel have flourished less and the Nations been deceived more than they were in the time of the thousand yeers both which according to the former interpretation should be for all the thousand yeers the Devil was bound that he could not deceive the Nations nor hinder the Propagation of the Gospel but now according to the last account of the thousand yeers he is loose and hath been three hundred yeers and upwards and therefore may do it and upon inquiry will it not appear that Antichrist hath more gone to ruine the Gospel hath shined more bright and flourished more the Nations have more freely not those called Christians only but of late some Pagans also given entertainment to it yea stood up for it than ever before all the time of the thousand yeers If so then certainly the Devil was not bound then unless we shall say that it is a better day when the Devil is loose than when he is bound and the way to destroy Antichristianism Paganism convert the Nations to Christ which things have more appeared since the time according to the common opinion the Devil hath been let loose than ever they did whilst he was bound is to let the Devil loose suffer him to deceive the Nations and do what heâ—lâ—sts in the world 3 MISTAKE which some who run upon the latter Account seem to hint at That the Dragons resigning up his Kingdome to the Beast which we read of Chap. 13.2 was for this reason because hee could keep it no longer but was out of hand to be bound I answer not so The Dragon did not resign because he saw he must be bound a thousand yeers but rather out of subtilty seeing by Christian Emperors his Heathenish Idolatry thrown down and himself for a little time cast out of his Throne that now he might in another way and under another form of Idolatry as formerly I have said creep in again therefore he resigns to Antichrist and indeed his Policy doth not fail him for by means of this Beast he gets in again yet now so subtil is he that all the time of the Beasts Kingdome till just toward the end when the Beast and his party are grown so desperate as that now they will joyn with the Devil or any to uphold their cause he will not shew himself what he is and therefore appears but very rarely as the Dragon from that day till the time of the last battel but rather still as a Saint with Antichrists mask on lest being discovered his subjects should flinch from him and he be cast out again Here is all the ground that ever I have met with for that opinion which makes the thousand years of Satans binding and the Saints reign to be already past which being nothing else but a very lump of Mistakes I do therefore for the foregoing Reasons conclude the thousand yeers to be yet to come and to follow successively as they are in this Prophecie laid down after the battel of Armageddon and indeed to be the very same only first here hinted in brief afterwards more largely handled which is the way and manner of laying down things in this Book with that New Jerusalem a description whereof we have Chap. 21. Chap 22.1 to the 6 which that it cannot be meant of Heavenly glory as most have supposed but must set forth a glorious state of the Church here on earth shall appear in our following Discourse I have not hitherto said which yet may be worth the weighing to see what may follow upon it That those who make the thousand yeers to be past do also make the one thousand two hundred and sixty yeers of the Beasts reign the treading underfoot the Holy City and the Womans being in the Wilderness and the Witnesses prophesying in sackcloath the same in respect of time with the Devils binding and the Saints reigning which two contraries how they will be made to agree is a thing that lyes out of the reach of my apprehension From what hath been said I suppose it will sufficiently appear that the first Scene that is like to be acted in the world upon the coming of Christ will not be the last and General Judgement but something else Yet do I not deny but that in a large sense the whole time from Christs coming to the end of all things may be called a Day of Judgement which therefore according to some is looked upon as one great day consisting of two parts as doth the natural day First the Evening or thousand yeers And secondly the Morning or General Judgement admitting only these two differences betwixt the judgement of the last day and that which shall be in the time of the thousand yeers 1 The judgement passed at the last day shall be the act of Christ alone there being then but one Great white Throne and one sitting upon it Rev. 20.12 I saw a great white Throne and him that sate upon it which agrees to Matth. 21.31 He shall sit upon the Throne of his glory Yea the whole business of the day is transacted by Christ himself the King alone acts he shall say to them on his right hand Come vers 34. to them on his left hand Depart vers 41. And when the righteous to exalt his grace the more profess their own unworthiness the King only replies in way of justification of them vers 40. and contrariwise when the wicked justifie themselves the King only replies shewing the equity of the sentence passed upon them vers 44 45. But now the judgement of sinners upon Christs second coming in the time of the thousand yeers untill the last day shall be by Christ and his Saints together and therefore of this time it is said Rev. 20.4 I saw Thrones in the plural number and they
Ordinances shall be no more thy light by day neither for brightness shall the Moon give light unto thee and verse 21. Thy Sun i. e. the Lord Christ who is the light of this New Jerusalem shall no more go down neither shall thy Moon thy outward glory and felicity with-draw it self making a clear distinction betwixt the Sun that before was which is called the Sun and the Sun that at this time shall be which is called thy Sun as being another Sun peculiar to these times and not the same Sun as was in former times and this Sun that we may not be mistaken in it is interpreted twice over to be the Lord Verse 19. The Lord shall be unto thee an everlasting light Vers 19. as opposed to the former Sun And again For the Lord shall be thine everlasting light vers 20. being there added as a reason why this Sun should never go down no not in Heaven hereafter because the Lord should be this Sun And who is this Lord why Jesus Christ the Lamb who is said to be the Temple and Light of this New Jerusalem and that in opposition to the Temple Sun Moon i. e. all outward Lights and Ordinances that before had been Rev. 21.22 23. And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it And the City had no need of the Sun neither of the Moon to shine in it for the Lord God did lighten it and the Lamb is the light thereof And to this day as I conceive have those Scriptures reference Jerem. 31.34 And they shall teach no more every man his neighbour and every man his brether saying Know the Lord for the shall all know me from the least of them unto the greatest of them Isa 54.31 And all thy children shall be taught of the Lord arguing an immediate feeding and teaching not so much by instruments means and Ordinances as the Lord himself And though it is not denied these Scriptures had a fulfilling in the beginnings when the Spirit was poured down teaching then Christ promising and sending his Spirit for that end being more abundant and spiritual than in former times for which cause they are by Christ himself and Paul after him interpreted as then fulfilled yet it is evident from the scope of those places whence these Texts are quoted that the Prophets had in their eye another time namely the time of the Jews delivery when not Judah only but Ephraim Head of the ten Tribes also spoken of expresly by Jeremy should return yea the very time of the New Jerusalem whose stones are therefore by Isaiah said to be laid with fair colours her foundations with Saphires her windows of Agates her gates with Carbuncles and all her borders with pleasant stones not unlike that description of the New Jerusalem John gives us but more full Rev. 21. of that although in part these Scriptures had a fulfilling before in which sense Christ and Paul mention them yet the fulness or the compleat fulfilling of them respects the time we are speaking of And doth not the phrase of New Heavens and New Earth spoken of by Isaiah Peter John and ever with reference to this time imply as much for the very phrase of making a new implies the abolishing of the old which new made that it cannot consist of any such outward things as did the old is clear because upon the abolishing of the old such things only are left standing in this new as can never be shaken or removed which all outward things are subject to Thus although in the New Jerusalem a Temple there shall be yet not such a Temple as was the Temple of Jerusalem of old or is the Temple of Jerusalem that now is but as the whole state of things shall be new so shall the Temple be new In the new Heaven the Lâ—mb who sits upon the Throne shall be the Temple and the great Voyce out of the Temple of Heaven from the Throne is the Voyce of Christ himself who at this day will sit upon his own Throne in the midst of his Church and People which is clear as before I have said Chap. 21.5 6. And what I have formerly hinted I shall here remember again that the very reason as I conceive why many in these dayes cast off the holy Ordinances and Institutions of the Lord Jesus is this They find it clear in Scripture that the continuance of these things are but until his coming which coming puts an end to Ordinances they judging to be Spiritual only and not Personal and perswading themselves withall that in this sense Christ is come to them already they conceive it high time for them to quit and shake off all outward forms Object If against what I have said it be objected that Zechary Chap. 14.16 speaking of this time tells us They shall go up from year to year to worship the Lord and to keep the Feast of Tabernacles therefore Ordinances shall be at this day I answer If by worshipping the Lord and keeping the Feast of Tabernacles we understand a walking in Ordinances then shall the Ordinances at this day bee common to all even the worst of sinners for that such at this day shall be in the world hath been before proved and observe the comand to come up to Jerusalem to worship the Lord and to keep the Feast of Tabernacles is general upon all that are left of those who came up against Jerusalem vers 16. All the Families of the earth vers 17. yea the very Heathen vers 18. and if Ordinances shall be so common at this day then will the purity of worship in respect of the Worshippers be less then than now it is and if so where then will be the holiness of this day which in this respect is to excel all dayes before it The meaning therefore I conceive is this That all people in remembrance of the terrible destruction Christ made of his enemies gathered together at Jerusalem upon his appearing shall from that day year after year i.e. often come and worship before the Lord i. e. fall down before this Christ sitting on the Throne acknowledging him to be the great King of the world and Jesus Christ the Lord to the glory of God the Father fulfilling that of Isa Chap. 45.23 Vnto me every knee shall bow And that of the Apostle Phil. 2.20 At the name of Jesus every knee shall bow And this the phrase used by the Holy Ghost of keeping the Feast of Tabernacles doth notably set forth for in Levit. 23.34 where we have the institution of this Feast we have vers 43. this added as the reason of the Institution namely the memorial of Gods strange and wonderful Providence towards and in preservation of Israel when they came out of Egypt which Deliverance as it was but a Type of this so the Memorial thereof by keeping the Feast of Tabernacles was a Type of the Memorial that should be kept
behalf of that cause which my heart is inwardly perswaded is Jesus Christs to whom I could not be faithful should I now be silent having this hope that that heart which once had in it such a flame of love to the cause of Christ and was so zealous of the work of God in the world and against the Beast as that thereby many were provoked cannot but yet have some sparks of this holy fire alive in it and that there is yet in your Highness an ear to hear what the Holy Spirit saith in the word if so be the sound be certain and distinct tho but a Child blow the Trumpet Or if not yet that herein I shall discharge a duty in my own apprehension incumbent upon me and every of Gods people so far as they have light namely to inform your Highness what Christ at this day expects from you according to which he will account with you and if what is written be truth it is you duty to hear it yea where is but an appearance of truth if you shall without diligent trial either neglect or reject it though the grounds upon which you may perhaps so do may serve to answer Conscience a while yet will they not answer the Lord another day who will account with you not as with others but according to that Talent of light you have had and is held forth unto you the professions you have made before many of his people and the opportunities you have And therefore my Lord as it is now no time for those who either love the Lord Jesus or your Highness to flatter you or speak their fears mincingly So let me here say what not long fince I told your Highness in a more private way That I do verily beleeve the thing is already manifest to the Lord and the day is not far off in which it shall be to your Highness also who are your most faithful Friends whether those that now hang up their Harps though they may be but as one Micaiah to 400 false Prophets or those that are singing their Songs of which latter sort I mean for the greater part of them I may for the truth of the thing I am sure without offence say in the Apostles phrase onely adding a word They who never yet loved you truly now zealously affect you but not well yea they would exclude you that you might affect them and serve their designs I would to God I could speak otherwise and that private cryes might have prevented this publick bearing witness which though I had no other motive yet ingenuity did I not consider that when it tends to hinder in the Lords work it is no longer a vertue but a vice to be mortified would have disswaded me from The love of the meanest Saint is precious to me the favor of your Highness much more but in these divided times offering many temptations of this nature I have often remembred the case as it stood betwixt Christ and Peter Matâ—h 16.21 22 23. who when Peter by his love and affection would have put him by his Fathers work Christ grew offended even at Peters love and did abandon it My Lord if ever the Mystery of Iniquity wrought spiritually it doth at this day And no wonder for a fear and dread of the Witnesses is fallen upon the Beast whose blow that he may escape he would now if that will do it enter into a high form of Saintship and indeed who looks for Antichrist take him either as he is the whole Body or as he is this oâ— that part in his last state in any other Garbe than the form of a gloribus â—aint though he may have read the Book of the Revelations yet is he still to learn the Mystery of the Beast there revealed Now is the man of sin struggling for his Kingdom which he will uphold as long as he can but though the Dragon Beast and False Prophet joyn heads and hands together yet shall they not bee able to keep it up long no not half so many years as some dream of Ages for God hath numbered Babylons Kingdom and in a manner finished it the Beast and the Whoreâ—s or the Beast and the False Prophet are already weighed in the Ballances and found wanting the Kingdom shall as most certainly so suddenly be divided broken and given to another And as a clear evâ—dence hereof we have the signs of the times grounded upon the woâ—d which Christ did refer the Generation of the Pharisees and Sadduces to when they would know of him a sign Matth. 16.3 O yee Hypocrites can yee not discern the signs of the times What signs of the times had they Answ Two evident signs founded upon Scripture 1. The departure of the Scepter from Judah in Herods then swaying it who was an Idumean 2. The expirations of Daniels seventy weeks the limited time of the Messiahs appearance By either of these they might have concluded that truth they opposed and received him for their Messiah whom they rejected but this they did not but must have farther signâ— yet for which cause Christ calls them Hypocrites a wicked and an adulterous Generation My Lord Let me here say The Lord in his Word hath left signs of this time I am now speaking of no less clear and demonstrative than were the signs of thaâ— and although I am of all the most unworthy to be acquainted with them or any thing of the mind of the Lord yet is it my perswasion that some of them are discovered in the following discourse and he that shall without prejudice read what in the close is written of the time and compare it with the things themselves specified throughout the Book may possibly be of my mind at least not censure me for thinking so And if now My Lord as persons willing to be blinded we shall shut our eyes to those signs of the times God hath left us in the word and ask for other signs to know his work by and when we are called to do it it is an evident token even from our Saviors own words of an Adulterous and Apostatizing generation I had almost said and if I had his words would have born me out of an hypocritical heart My Lord Let me not be made an offender for this plain dealing if I am so long as the Lord shall keep my feet in the way of my duty it shall not trouble me and I have hope that in this I have had his merciful guidance and have not as yet stepped out of that way For if in the day when Christ is going up to his Kingdom the stones would not hold their peace should not the Children cry Hosanna then surely it is a duty very incumbent upon the Saints at this day there being nothing more obvious than that Christ is well onwards upon his march to his Kingdom not to be silent but although they may be rebuked yea dealt worse by for so doing yet to follow their
King with acclamations which is all that such poor creatures as we are can do for him Nay if it be a duty to expect from God returns of our prayers then it is also a duty to have inspection even into publick affairs so far as the managing of these may have a tendency to the furtherance or hinderance of those good things which we hope we have been graciously holpen by the Lord and also had some favorable smiles of his acceptance in seeking his face for Nay if it be a duty to observe and follow God in the way of his visible dispensations or on the contrary a sin to be of a sluggish temper not regarding the works of the Lord nor considering the operation of his hands then of necessity must there be a reflection upon the publick actings of instruments either in a way of owning or disowning without which no observation can be made of Gods dispensations or our duty in this respect Nay lastly If it be a duty to mourn for the sins of Rulers to mourn when Christs cause lies bleeding then certainly it cannot be evill to have inspection into the one and the other And notwithstanding it is a more precious thing in a Christian to be found watching in his own heart and ways than to be prying into the waies and actings of others for which cause so far as this is neglected the common accusation laid to the charge of those who contend for the Kingdom of Christ without as if they did neglect the Kingdom of Christ within is a thing most just Yet let it withall be considered that the doing of the one layes no necessity upon a man of a neglect of the other for if there be but any thing of truth in that opinion it will be hard to say God hath laid a necessity upon us to neglect our hearts whilst which yet is a thing he wills us to do we are seeking after his truth And if through that corruption that is within any man should so do doth not this evill attend him as well in other studies as this by consequence therefore from this principle no truth must be inquired into But I have observed in this day a close design of the Devil driven on under this vizard and no wonder for Satan himself is now transformed into an Angel of light and I can the better speak it having felt when time was this temptation and thereby learned these who Lessons 1 To discern somewhat of the depths of Satan viz. That he perceiving the work that God is about to do in the world and knowing full well how acceptable a thing iâ— is to God as well as advantagious to the work it self to have his Children following him in his great designs and how provoking the thing will be if by any sleight he can but make them like Peter cross the Lord in his way and thwart God in his work God as a man in like case would do resenting one error of this nature worse than forty of another kind and knowing also that to say to them in plain language neglect this or oppose that without some very specious and glorious pretence would be no boot he therefore now comes forth as the most glorious Saint that ever came into the world and tels them that they must look to their own hearts for this is a blessed thing and therefore they must beware of such and such things for if they once meddle with them then farewel their hearts and to set a better face upon the business whilst he disswades these he sets on work some that are marked in their fore-heads for his children giddily and furiously to broach and set on foot those very things and designs he disswades the other from and then saith he now see whether this generation of men go and where you had been had you followed them 2 I have learned likewise to discern somewhat of the depths of the heart which would exercise the highest pride under a pretext of great holiness and humility for it being indeed a most blessed thing to attend to inward purity and mortification wherein lies the glory of a Christian now saith the heart how strangely do such and such contend for this outward thing and the other well I will follow none of them but I will attend to the mortification of the inward man I am sure in that I shall be right Now with this conceit the man goeth on secretly blessing and lifting up himself and he turns him and looks him round and loe all are out of the way but he Pride as it quickly grows upon such a root so is it more abominable to God by how much it is more spiritual then that which may yee discover it self more outwardly Yet let me say thus doth the Devil and mans heart at this day marvellously deceive many precious Saints in this thing who are apt to think that they cannot mind these things and as they should study and look to their hearts too Whereas indeed it argues a Childish temper in a man to think that he cannot learn the things of his heart or keep the same up for God any longer then it is exercised in those truths which more immediately concern the heart and life and have their foundation in Christian experience as if those truths which lie out of the reach of my experience as a Christian and more imediately concern Gods Cause and Glory without had not in them as natural a tendency to give a soul a sight of God and as great an efficacy to cause the heart to cleave to God and walk humbly with him as truths that lye within the râ—ach of my experience Nay I will here be bold to say that that soul who faithfully followeth God in those things wherein his glory is more immediately concerned shall learn more of his heart as it were by the by and have the same better ordered then shall that man who neglecting this makes that his continual study for it is not by our poring that we come to know our hearts nor by our struggling to mend them so much as indeed by laying them in that path where Christ in this or that day more commonly goes and waiting there to receive life and strength from him And farther My Lord as for contenting themselves with their own liberty which is the great thing objected to us our injoyment whereof as yet is indeed a mercy beyond what the people of God far more deserving in former ages have had the people of God could at this day do it were it not but that the sufferings of Christs cause their prayers having been long going forth and their hopes raised are now more unto them than any sufferings of their own And as Daniel first and Nehemiah afterwards though they for their own particulars were well in the Court of the King of Persia yet could not be well because it went not well with Gods cause at that day so notwithstanding Gods
hardned his heart How did the Lord accomplish this Pharaoh settles himself upon as righteous principles as ever any of the Sons of men could do One is that it belongs to the chief Ruler of a Nation to see to the profit and glory of that Nation What more righteous principle is there in the world Hence he concludes that if iâ— be incumbent on him to see that the Realm receive no detriment he must not let the people go by whom they received so many great advantages God confirms his heart in these principles which are good in themselves but saith the Doctor abominable when taken up against the mind and providence of God Hence he and his perished in their principles acting against the appearance of God Secondly It is also said of Sihon the King of the Amorites that his heart was hardned that he would not let the people go through his Land How I pray even by adhering to that wise principle That it is not meet to let a potent Enemy into the bowels of a people and this made way for his ruine Thus saith he it is with many they fix on principles good in general and in their season Old bounds must not be broken up Order must not be disturbed Let God appear never so eminently so mightily they will keep to their principle what is this but judicial hardness And this is one reason why the actings of God in such a day as this are so unsuited to the expectations of men they square his works to the interests and principles which it will not answer Hitherto Dr. Owen 4 Take heed of that ungodly principle sprung up of late the contrary to which some call a State-Herene though I am sure the principle is a Scripture-Herefie viz. That godliness in a Magistrate or Civil Officer is but a secondary qualification natural accomplishments and endowments being the primary for which therefore a man is to be intrusted with this power rather than the other I cannot but wonder how any who profess the Name of Christ much more who profess themselves to have been faithful to his cause should together therewith profess such an unchrist an yea Machiavilian principle which First Lies point-blank against the promises made to the last dayes which assure 1 That God will restore his peoples Judges as at the first Isa 1.26 But were Judges at the first Moses Joshua c. such 2 That their Governors should be of themselves Jer. 30.21 But may we call such of themselves Secondly Leaves out as of little worth comparatively the main qualifications of that divine pattern by which the first Rulers that ever were so made by men amongsh Gods own people were made Exod. 18.21 Thirdly Makes null that Divine Maxime 2 Sam. 23.3 He that ruleth over men must be just ruling in the fear of God for how can such rule in the fear of God who have no fear of God before their eyes which is one character of every natural man Rom. 3.18 Fourthly Layes an unavoidable necessity of a continued judgement upon a people For if it be a judgement to have Rulers that know not God because such make the people to erre Isa 3.12 chap. 9.16 then if such for their natural endowments are to be chosen of necessity must a judgement lye upon that people over or amongst whom they are set Fifthly Opens a door to all persecution by putting the Civil Sword into the hands of the Seed of the Serpent for better cannot be said of a meer moral man which from the beginning hath had a natural enmity to the Seed of the Woman My Lord Bear with the boldness of it if I say That in case your Highness be found steering your course and laying out your power by this crooked rule know assuredly that Christ will suddenly take though how I know not your power from you and give it to one that shall lay it out otherwise I shall not multiply many more words save to add that in case any expression either in this or the following Discourse savour of the spirit of man which my self allows not have kept a watch against yet may be guilty of I do in that humbly crave your Highness pardon but as for the matter and substance of those things I have written I ask none my Conscience bearing me witness that I have afferted nothing but what according to my present perswasions not grounded upon this or that particular Text which is a deceiving way but by comparing the whole of Prophecies together is the truth of Christ yea the truth of the time though yet through mercy I have drunk in no such conceit of my own knowledge as though it were more than in part not do I impose upon your Highness conscience or the consciences of any a belief of my principles any farther then Scripture and right reason doth approve them yet would have none on the other side condemn them as this age is apt to do upon the account of this or that single Text till he hath compared the whole of Prophecies together in doing which he may perhaps see my reason of stating things as I have done which upon every occasion I could not bring forth and therewith a full answer to his own doubt And farther I have not in this work knowingly stretched any one Text beyond what I have judged its due bounds or forced an interpretation to reach any Party a blow Nor have I on the other side with-held any peece of the truth so judged by me lying in any Text nor minced any Interpretation to spare any party a blow As I would be loath to strike any my self for my blows can do me no good and them little hurt so would I not have a hand in keeping off that blow that truth will strike whosoever it fall upon And although a Discourse of this nature would better have become a graver Pen than mine and possibly from such a one been sooner hearkned to pride rashness and headiness having been the coutinual accusation laid against young men and not alwayes groundless yet seeing the Aged silent and perceiving through the light the Lord of his grace hath larely given me to see by a cleer opening sundry Prophecies which not long since were mysteries to me the cause of Christ in sore travel either through an ignorance of what Gods Designs are at this day or somewhat worse in those that should manage it I conceived my self though others might better do it yet at this time called to speak and to speak plainly Elihu though a young man went and that with success over the head of such a temptation in a less case That a like success and blessing from above may accompany this is his Prayer who is Your Highness humble Servant Mournful for You hold with You for Sions sake JOHN TILLINGHAST To the several Churches of Christ within this Commonwealth Together with all those that have fellowship with the Father and his Son Jesus Christ The Church
the substance hereof there is more in it than barely my private conjecture And although this buiâ—ding may have in it much Wood Hay and Stubble which shall be burnt up yet is there also in it some Mines of Gold and precious Stones not hitherto found out which will abide the fire and the day is not far off which will make experiment of both And if in that day it shall appear that to a pound of dross but a grain of truth which before lay hid and buryed is here dug up and brought to light I shall judge Truth is of so great worth the Lord in this Dispensation to have been gracious to me and my labour notwithstanding many mis-apprehensions to be well bestowed Gold at first digging never comes forth without its dross And truly since I composed the same and saw that a very little time waiting would either prove the things asserted to be false Or if true bring them forth with a more general acceptation and conviction of the Truth thereof than I either now do or can expect it should meet with I judged it a point of prudence to forbear a while this enterprize But two considerations at present are upon me which over-ballance my resolutions the contrary way First A perswasion some part of my grounds for which are offered in the Discourse it self that a very cloudy day is to befall the Church of Christ under the Vial we at this day stand under some shadowings of which cloud though not the dismal storm it sends forth will even reach us here in England either in one way or another to which perswasion I have likewise and that from some ground this consideration added That God hath a special design to the end the faith of his people might not wholly fail them in this day upon the brink or beginning of it to let out such a light as to the great things he is doing in the world as shall wonderfully support the hearts of a remnant of his people and that quite through it Secondly That the very thing which shall set on foot that glorious work of Christ against Antichrist which is the principal part or the subject of this discourse shall be a letting out of light into the world a little before the time comes that the work is to be set on foot Hence Revel 18.1 immediately before the ruin of Rome as the principal leading cause thereto the Earth which before was covered with darkness as to the glorious designs of God as touching his work in the world is upon the sudden enlightned and what is the issue hereof why a speedy and irresistable judgement upon Babylon as the whole Chapter shews us These Considerations have made me think that as the people of God cannot in any way perform a more acceptable peece of service to the Lord Jesus in this day than by giving forth that light the Lord either doth or shall give them so likewise can they not in any work they shall put their hand unto do Antichrist a greater mischief next to his destruction it self than they may in this The Author acknowledgeth himself altogether unworthy of the first unfit and unable every way in himself to the second yet willingly would to the measure of his Talent be found in both He confesseth that neither in this nor any thing else that he doth hath he or can he attain thereto to have his heart and aimes so pure and spiritual aâ— it is fit they should and as he would they were yet resolveth that through grace assisting him neither the Devil no noâ— his sin shall make him throw aside that work in which he may do Christs cause or people any service Antichrist any mischief Which that it may be the fruit of this little peece is and shall be his prayer CHAP. I. Wherein is set forth the state or condition of the Two Witnesses within their Prophecying time and the time of their being killed and that from Rev. 11. ver 3. to 13. SECT 1. HAving in the fore-going Preface delivered so much as I judged meet by way of Preamble unto this our Discourse I shall here without spinning out the time or tiring the Readers patience whilst I detain him upon the way about things of lesser concernment enter strait way upon the thing it self That the Two Witnesses are the Magistracy and the Ministry appears to me a thing without dispute the allusion is so clear to Zerubbabel and Joshua compare Rev. 11 4. with Zech. 4 11 14. of which two one was chief Magistrate the other chief Priest and both these Prince and Priest were Sons of Oyl i.e. anointed in times of old therefore by Zechary and John both called two Olive trees Onely there is as Mr. Woodcock in his Treatise of the Two Witnesses hath observed this twofold difference betwixt the Type and the Antitipe 1 Zeâ—hary sees two Olive Trees but no Temple But John sees first a Temple ver 1. and then two Olive trees The reason is they in Zecharies time had as yet no Temple built but were to begin the world anew But now the work of Johns two Witnesses is not to build a Temple anew so much as to preserve and keep that they had 2 Zechary seeth two Olive trees and but one Candlestick John two Olive Trees and two Candlesticks the reason is this Zechary wrote in the time of the Law whilst the Church was National and so the two did belong to one Church John in Gospel-times when Churches were Congregational and so the two might be of several Churches Now the thing which doth yet further perswade me to hold to this Exposition is That excellent Analogie it carries with it to that of the two Beasts Chap. 13. which two Beasts as I have made appear upon the Vials p. 101 to 108. are no other but Antichrist in his Civil and Ecclesiastical State or the Magistracy and Ministry of Antichrist Now observe it as Antichrist by a twofold power a power Magisterial and Ministerial doth all the time of the Two and forty moneths oppress the Woman drive her into the Wilderness tread under foot the Holy City i.e. the People Truths and Worship of Christ so doth Christ all this time by the very same twofold power comfort and nourish the woman bear witness unto and maintain his own truth and worship alive in the world So that in short Christ raiseth up his Two Witnesses in opposition to Antichrists two Beasts Antichrist for Forty two moneths or One thousand two hundred and sixty days stands up with two Beasts to blaspheme God persecute the Saints tread under foot the Holy City Christ against him stands up with Two Witnesses to maintain his name and honor cherish his people uphold his cause and worship in the world And as Antichrists two Beasts are no other but the false Magistracy and Ministry so contrariwise Christs two Witnesses are his true Magistracy and Ministry SECT II. THey are called Witnesses their name being
given them from their work because their work is to bear witness for Christ against the Beast and that each in his place all the Forty two months that the Beast doth Tyrannize and the Holy City is trodden underfoot The Magistrate as a Magistrate bearing publick witness against the unjust oppressions of the Beast and his lawless Tyranny over the Estates and bodies of men yea and consciences too The Minister as a Minister against the cursed institutions of Antichrist either in Doctrine or Discipline Here its necessary we distinguish betwixt that general witness-bearing that is common to all ages and that special witness-bearing which is peculiar to these Witnesses and to this time viz. of the one thousand two hundred and sixty days There is a general Testimony which the people of God in all ages give for Christ against the World Sin Satan Oppression Error c. But that testimony barely doth not bring him who bears it within the number of these two Witnesses A Magistrate in his place may oppose Tyranny Oppression c. a Minister in his error and false Doctrine and yet neither of them Christs two Witnesses if there be not in both an opposing themselves to that special evill whether it be in things Civill or Ecclesiastical that was at first brought in or being brought in is upheld by the Beast for the peculiar work of these witnesses and the thing wherein lies the specifical difference betwixt these witnesses and others is That these bear witness for Christ against the Beast Which is most evident 1 Because Christ hath paired his Witnesses in the same manner as the Beast hath his The Beast as but now I observed stands up with two witnesses viz an Antichristian Magistracy and Ministry to maintain his cause On the contrary Christ stands up with two witnesse or a pair of Witnesses viz. a true Magistracy and Ministry to oppose the Beast and maintain his cause 2 Because It s for this Reason Christ entitles them my Witnesses because in Christs behalf they shall stand up against Antichrist as those are said to be such a mans witnesses that bear witness for him against his Adversary All that time the Beast stands up and would perswade the world that he is in the truth and his cause the right these two Witnesses on the contrary stand up and profess before the world that he is the Beast and his cause the cause of Antichrist and not of Christ 3 Which is the principal Reason because the time that these Witnesses bear their witness is the very time of the Beasts reign The time of the Beasts reign and treading under foot the Holy City is Forty two months Rev. 13.5 Chap. 11.2 The time of these two Witnesses is One thousand two hundred and sixty days Vers 3. And I will give power to my two Witnesses and they shall Prophecy one thousand two hundred and sixty days Now that the Forty two months and the One thousand two hundred and sixty days are one and the same I prove not onely from the general consent of Expositors who acknowledge the thing giving this reason for it Because say they forty two mouths reduced into days and reckoning thirty days to each month which is the Grecian account which John writing to the Church of GOD then resident among the Greeks did observe make up the full sum of One thousand two hundred and sixty days not a day over or under But I prove it hence that indeed this thing must needs be so for let it be considered what is the very cause that these two Witnesses wear sackcloth this long term of one thousand two hundred and sixty years the cause is not the sufferings of the Saints thoughout this time for had that been the cause then should these Witnesses have put on their sackeloth more early viz. with the time of the ten first Persecutions which was a day of as sore sufferings as ever any hath been since but then these two Witnesses here mentioned were not in their sackcloth but contrariwise the Woman all that time was cloathed with the Sun Chap. 12.1 the two Witnesses in Sackcloth therefore were not then up But the cause yea the very cause why the Witnesses wear mourning attire is because they hear the continual Blasphemies of the Beast against God his name and Tabernacle and them that dwel in Heaven They see the Holy City the Truths and Worship of Christ trodden under foot by the Beast and they not able to rescue them out of his hands this makes them put on sackcloth and mourn before the Lord. Now consider the term of time that is given to the Beast to continue to do these things is forty two months this being so it will follow that in case this forty two months were a time either longer or shorter than the one thousand two hundred and sixty days then must also the witnesses wearing sackcloth be by so much longer or shorter then 1260 days for continue the cause and we continue the effect also and contrariwise take away the cause and the effect ceaseth Upon this Principle it being a thing manifestly clear that the 42 months the 1260 days make up but one and the same number of years which also must of necessity begin and end together Hence it is evident that that very act which I may call the constitutive act i. e. the act which makes these Witnesses to be such is bearing witness against the Beast take this away though they may stand up against all the evill that is in the world besides yet are they not Christs Witnesses if they do not in particular appear against the evil of the Beast for if this be not the meaning what reason is or can be given why their witness-Bearing should be thus restrained onely to the time of the Beast seeing in the other sense it s a duty in all ages to bear witness and those Instruments the Lord hath raised up in all ages have done it 1 Hence a man may be a godly man and in a more general way bear witness for Christ and yet none of Christs Two Witnesses 2 Hence it s of more concernment than many are aware of to be inquiring into and publickly appearing against whatsoever is of the Beast though the thing be never so small A man in publick place may cease to be a witness of Christ if publickly he do not bear witness against these things 3 Hence such Laws Principles and Practices as tend to suppress this witness-bearing against the Beast are themselves expressely Antichristian and of the Beast SECT III. THese Witnesses are called two because of the fewness of them say some Because two is a number sufficient to bear a witness and without two a witness is invalid say others I no way disapprove these conjectures but I must confess I judge it most agreeable to the Text to say they are therefore called two because they consist of two sorts or two ranks of men viz. Christs
Magistates and Ministers that he hath raised up to maintain his cause against Antichrists Magistrates and Ministers They are said to be clothed in sackcloth to note thus much That all the time of the 1260 days their condition shall be outwardly low they being trampled upon and trâ—den under foot by the Beast But more especially to fignifie how that these Two Witnesses should all this time be inwardly law wearing sackcloth the mourning attite in times of old mourning before God because as I have said they hear his glorious Name blasphemed behold the Holy City trodden under foot and the whole world deceived by the Beast They are said by fire to destroy their Enemies ver 5. To shut Heaven that it rain not in the days of their Prophecy ver 6. both which things are taken out of the History of Elijah 1 King 1.10 1 King 17.1 Farther they are said to have power over waters to turn them into blood and to smite the earth with plagues as often as they will ver 6. which is taken out of the Story of Moses and Aaron in Aegypt The whole as I conceive sets forth this the great damage that the Antichristian party shall sustain all the time of the 1260 days by means of these two Witnesses who shall have such power with God as oftentimes to bring down his heavy wrath upon the persons of their persecutors which is the thing noted ver 5. by their devouring and killing their enemies by fire and also upon their principal interests which I take to be the thing specially intended ver 7. by their shutting Heaven turning waters into blood smiting the earth with plagues i.e. The Popish Heaven waters earth shall all suffer by means of these two Witnesses in the time of their prophecy By the whole description of the two Witnesses as saith our German Author in his Cl. p. 66 67. God doth declare that what mercies in times of old he hath shewed unto his people the Children of Israel the same he will also shew in the New Testament unto them that beleeve He will give them Joshuahs and Zerubbabels saithful Teachers and religious Rulers and Governors who shall fit and edifie them unto the Temple of God and as Candlesticks give light unto them with their pure doctrine and as Olive trees assist them with powerful consolation He will give them zealous Elija's and Elisha's who shall fight against the whore Jezabel the Priests of Baal and other persecutors He will also at length send them his Moses's and Aarons who shall deliver them and bring them forth out of Antichristian bondage SECT IV. THe Witnesses their testimony finished are to be killed v. 7. And when they shall have finished their testimony the Beast that ascendeth out of the bottomless pâ—t shall make war against them and shall overcome them and kill them In this state they are to continue three days and a half ver 9 11. Though our discourse of the three days and a half according to the strictness of order should come in afterwards yet in regard the opening hereof will afford us light into some things that follow I have chosen to place it before That these three days and a half cannot be as is the opinion of many worthy men who look upon the death of the Witnesses to be a corporal death a time equivalent to the 1260 is evident 1 Bec. then there should be no distinction at all betwixt the time of their Prophecying and their being killed if through all the 1 260 daies which is the time of their Prophecy we should suppose them to be killed Now the Text hath made a manifest distinction betwixt these two times 2 Becanse it s improper to say that Christs witnesses against Antichrist should prophecy all the 1260 days and yet be killed too For put case the Beast all this time did put some to death yet so long as Christ at the same time and in the same place had always others in their room his witnesses were not killed A man is not without witness though some witnesses are taken away in case others stand up and appear in their room Nay those witnesses which all the 1260 dayes were put to death by the Beast did most ominently in dying bear witness for Christ for to dis for the truth is a living standing testimony to it That killing therefore could not be a killing as witnesses he who for truths sake loves not his life to the death is even in dying a most glorious witness of the truth 3 It s said ver 10. that when the two witnesses lie dead the dwellers on the earth rejoyce for this reason because they are dead who tormented them Now did the dwellers on the earth thus rejoyce all the â—260 days when were they then tormented Will the Text bear it to say they were tormented all this time and yet rejoyced too This the Authors or upholders of this opinion must necessarily assert Nay why do they rejoyce at their death why because being dead they fear no hurt from them which whilst they prophecyed they did for they felt of them as ver 5 6. therefore their prophecying and killing must be as two distinct things and so at two distinct times 4 Because How could they be witnesses all this time if dead Doth a man when he hath a cause to be tried go to dead men that they would stand witnesses for him or to living Or how did they Prophecy if dead Can dead men prophecy or are prophecying men dead 5 Why are they said to be killed onely in the street or one street of the great City ver 8. and not in the whole City seeing in this sense they have been within the 1260 days more or less killed all over the great City i.e. throughout the whole Papal Jurisdiction 6 What difference will there be according to this opinion betwixt their being killed and put into graves if we take both for a bodily death which this opinion doth 7 And lastly How according to this opinion are they all the three days and a half kept unburied or how at the end of these three days and a half shall those Witnesses which were killed rise again for shall we think thus that the bodies of Saints martyred by divers means and in sundry places for the space of 1260 years together shall all that time lie unburied be kept out of graves And then 2. This time expired life enters into these bodies and they rise again The Text according to this interpretation doth strongly inforce both for if we conceive their killing to be corporal by the same reason must their burial and their resurrection also We are necessitated therefore from the clear Text and reason it self to reject this opinion and seek another That therefore which is more consonant to the words and doth not wrap us up in such a labyrinth of Intricacies is to interpret the three dayes and a half which is the time of their being killed of
ordinary Prophetical days noting three years and a half which three years and a half are not to be added to the 1260. as a lesser period which takes beginning where the greater ends because then as one saith well the Beast should Tyrannize above 42. months the woman be in the Wilderness above 1260 days namely 1263 and a half whereas the utmost tyranny of the Beast is but 42 months the utmost period of the womans being in the wilderness but 1260 days but we are to look upon them as a smaller period comprehended within the greater or to speak plainly we are to understand them of the very last three days and a half of the 1260. and therefore M. Mede in his Cl and our German Author in his both translate those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they shall have finished their testimony Chap. 11. thus Cum finituri sint testimonium suum When they are about to finish their testimony the 1260 days now drawing to an end then shall the Beast make war against them overcome them and kill them As for that urged by a late Author who calls in reason to be Umpire or Judge in this business how the Beast now ready to die as our Author supposeth he will at the end of the 1260 days should be so magnanimous and warlike as to kill the Witnesses how the Sea being at this time tempestnous the earth terribly shaken can it be imagined that the Sont of the Sea and Earth i. e. wordly men should be so jocund and to banquet it sport it make merry send gifts one to another c. as they shall do in the day the witnesses lye dead I say no more but this that all time upon a mistake viz. That the rise of the Witnesses shall not be till the Empire of the ten-horned Beast i.e. Civil power of Antichrist is in a manner destroyed and this upon another that the subject of the fifth Vial is the political state of the present Roman Empire or Antichrists Civil State But as I have in my discourse upon the Vials proved the Subject of that Vial to be another thing so let me say here to the first it cannot be because the Whore but a little before Romes fall is so high and proud as that she fears no danger but saith I sit as a Queen and am no widow and shall see no sorrow which were her political State where lyes her outward strength and as for inward she hath none destroyed she should have little cause thus to brag and brave Nay what do the witnesses after their rise if the Beasts power were destroyed before onely kill him whose sword was taken away before they came at him Or how falls the tenth part of the City upon their rise if it were fallen before SECT V. AS for the particular time of the Witnesses slaughter the most certain and convincing demonstration that can be given thereof is that which must be fetched from a right supputation of the 1260 days which is the term of their Prophecy their killing time being as hath been faid the very last three days and a half of the 1260. But because the doing hereof to free the truth from the mists men have raised about it will require in a manner a Treatise of it self and also because no Mystical number by reason of that glorious harmony that is in all can carry with it that forcible demonstration going alone as will appear to be in it when accompanied with others I shall therefore that I may not make this single Section to become a Book wave this enquiry in this place contenting my self to lay down two or three more general Conclusions concerning this Grand Question What time we are to pitch upon as the killing time of the Witnesses The Conclusions themselves are these 1 CONCLUSION That the killing of the Witnesses shall be in that very three years and a half which shall immediately precede the Jews first stirring which is manifestly clear hence because Daniels 1290 dayes which point us to the time of the Jews first stirring are concurrent in their end with the end of he time times and a half which is the time of the Witnesses rising as shall be made appear in our following Discourse 2 To this agrees what I have formerly written upon the Vials The rise of the Witnesses I have there stated under the fourth Vial. The drying up of the Turkish Powers thereby to instate the Jews in their own Land under the Sixth Now as the first stirring of the Jews must needs be some little time before the sixth Vial is poured out because their stirring is as I have shewed the chief moving cause to the Gentile Saints to engage in this War against the Turk So also it is observable that the time from the Witnesses rise until the pouring out of the sixth Vial shall be but a very little time the fourth and fifth Vials being both to be poured out in an instant upon the resurrection of the Witnesses as may be seen with the reasons thereof in our Discourse upon the fifth Vial. Hence in regard the first stirring of the Jews must of necessity be before the pouring out of the sixth Vial as the cause is before the effect and the time betwixt the Witnesses rise and the sixth Vial is so short we may very well conclude that the first workings among the Jews themselves in a way of stirring will be upwards even as high as the time of the Witnesses resurrection And for this reason because the Jews shall about the time of Romes ruine which falls in the middle time betwixt the fourth and sixth Vials be stirring are the praises rendred for Romes fall as is Mr. Cottons conjecture expressed by an Hebrew word Hallelujah Revel 19.1 2 3 4. 2 CONCLVSION That the killing of the Witnesses shall be but a little before the downfal of Rome which therefore presently falls upon their rise First The Order of the Vials proves this for under the fourth Vial the Witnesses rise as upon the Vials I have shewed This Vial is poured out in an instant and therefore said to be in an hour In the same hour the tenth part of the City fell Rev. 11.13 that is Germany one of the ten Horns and the very place as shall appear by and by where the Witnesses lye dead is upon their resurrection in an instant broken off from being any longer a Horn in Antichrists Kingdome and then as the next thing and that in an instant too is Rome ruined by the pouring out of the fifth Vial. So that Romes ruine succeeding presently upon the rise of the Witnesses their killing must be but a little before it Secondly This is further clear Rev. 18.7 where wee have the proud Whore instantly before her downfal glorying I sit as a Queen and am no widow and shall see no sorrow What is the cause hereof Ans Undoubtedly the very same with the cause of that joy and triumph of the
the first Vial is the Popish Earth the effect an infectious sore accordingly the Witnesses are said to smite the Earth and that with plagues or infectious sores as often as they will 2 The subject of the second Vial is the Popish Sea i.e. the Romish Ecclesiastical or Church-State The effect of it a discovery of the same to be corrupt and mortal accordingly the witnesses have a power to shut Heaven that it rain not that is they shall make it appear that the Antichristian Heaven or Church-State so much boasted of as being the only Church is a dry barren Heaven affording no rain to give life or nourishment to those that live under it 3 The subject of the third Vial is the Rivers and fountains of waters the effect they become blood accordingly the witnesses have a power to turn waters into blood Now these acts performed by the witnesses immediately before their killing agreeing so fully to the three first Vials in their subjects and effects both undoubtedly we are not to look upon this admirable Harmony to be a thing falling by accident especially considering too that by these acts the witnesses are said to torment the Papals ver 10. which to do by Saints and Witnesses is the proper work of the Vials but rather to have its rise in the all-wise Counsel of God who hereby would give his to understand that the three first Vials are to be poured out before the fourth then the death of the Witnesses to be expected This Observation confirms me in two things 1 That in stating our selves in my discourse on the Vials to be at this persent time under the third Vial I was led to state the thing aright 2 That the judgement there made of the subjects and effects of the three first Vials is truth by reason of the answerableness of the Vials according to that interpretation to the acts of the witnesses immediately preceding the time of their slaughter 3 Reason Because the slaughter of the witnesses is to fall in the interval betwixt the War of the Lamb with the Kings of the Earth Rev. 17.14 and the ruin of Rome This war of the Lamb is a Civil war a war made by a Civil sword because it is a war made with the Beasts civil Power namely his horns And secondly It is a Civil Power namely some of the ten Kings that are vanquished by this war He shall overcome them that is such of the ten horns or Kings as shall war against him the whole or all the ten horns being here put for a part and for this reason I conceive doth the Lamb at this day go under that Title King of Kings and Lord of Lords because in this war he shall vanquish and tread under foot Kings Lords c. Now this war must by all circumstances be a war within the Vials 1 Because Its the Angel of one of the Vials that shews it unto John ver 1. 2 Because Christ hath so many chosen ones accompanying him in this war which is an Argument that Christ had many in the world at this day who had got the victory over the Beast and could stand and face him in a warlike way which was not till the work of the Vials was begun 3 Because Its the immediate forerunner of Romes ruin the story of which therefore comes in in the next Chapter It being so this war can belong to no other but the Third Vial the subject of which I have shewed upon the Vials is some particular States and Kingdoms subjected to the Beast i.e. some of the ten horns whose Heads Rulers c fall by the pouring forth of that Vial. Nay it must be so because as I have said before this is the first thing revealed to John as touching the judgement of the Beast whose judgement in the explication of the Vials begins with the Third Vial. Now observe in the interval betwixt this war and Romes destruction we have the proud Whore brought in glorying Chap. 18.7 I sit as a Queen c. and what 's the cause hereof but onely the Victory obtained now in the concluding time of her Kingdom over the witnesses as we have already noted I therefore conclude the slaughter of the witnesses must fall in this interval If in this interval then must it be in the latter end of the Third Vial for upon the pouring out of the Fourth they rise yea the Fourth Vial being to fall upon Germany as in opening the Vials I have shewed and Germany being as shall appear the place in which the witnesses lie dead it cannot be thought that the death of the witnesses should or can come under the fourth Vial for how improper yea absurd would it be to say Christs witnesses by the power of the Beast lye dead in Germany even whilst Christ by his people is pouring out a Vial of wrath upon it It must therefore of necessity be seeing we are to place their killing betwivt the war of the Lamb with the Kings of the Earth and Romes ruin that we should place it towards the end of the third Vial. Obj. But it may be said That the Vials are all to come under the seventh Trumpet for upon the sounding of the seventh Trumpet it is said Thy wrath is come Rev. 11.18 and what wrath should this be but the Vials of wrath if so then must the killing of the Witnesses which appertains to the woe of the sixth Trumpet be past and over and that before any one of the Vials are poured forth Ans 1. For the matter of the Objection it cannot be that all the Vâ—als should come under the seventh Trumpet 1 Because Its expesly said of the seventh Trumpet that in the days when the seventh Angel should begin to sound time should be no longer Chap. 10.7 But if after his sounding all the Vials were to be poured forth which already in pouring forth have taken up above 100 years time even after his sounding should be a great while 2 Because It s also said in the same verse That when the seventh Angel should begin to sound the mystery of God should be finished but if all the Vialls which comprehend within them the whole mystery of judging the Beast conversion of the Jews c. were to be poured out afterwards then could not the time of the seventh Angels sounding be the finishing time of mysteries but rather the beginning time It cannot therefore be that the seventh Trumpet should comprehend within it all the Vials it is therefore better to say that the seventh Trumpet is contemporary with the seventh and last Vial only and indeed they very patly answer the one to the other for 1 Upon the seventh Trumpets sounding it s said The mystery of God is finished So upon the seventh Angels pouring out his Vial It is done What is that but the same with the other it is finished 2 Upon the seventh Angels sounding the Kingdome of this world are all subject to Christ Rev.
this day seem to have lost that noble spirit that was in their Ancestors who for Christs sake loved not their lives unto death yet surely this consideration That they are the Children and Off-spring of those famous blessed Witnesses who with undaunted resolution appeared for Christ when our Fore-fathers yea and the whole world wondered after the Beast should not a little draw out the Bowels of our compassion towards them Notwithstanding what I have said of Germany as the place yet let me add this in the conclusion that I conceive withall that the condition of the people of God in other places will not be so prosperous but a cloud will be upon them their comforts and expectations a great part if not the greatest of this time for though the thickness and blackness of this cloud is to hang over Germany yet may it not be thought but that so great a cloud will cast a shadow further and thereby afflict at the same time though not in the same measure the people of God elsewhere And indeed it is very reasonable to think it should be so for if when but a member suffers in the natural body all the members suffer with it then surely when not a member onely but a principal part of the mystical Body lies under so fore a pressure as the body of Christ never before lay under cannot we think the other members should at that time have such cause of rejoycing as those who feel no smart at all How could there then be a sympathy in the mystical body Nay it is not onely reasonable but a thing of great concernment and special use it should be so to the end the other members by feeling smart and anguish from a few onely of the scattered drops lighting upon them might hereby be made the more sensible of the condition of their fellow brethren who lie under the furious rage of the tempest and also might from hence be stirred up to cry aloud to the Father of Mercies for their poor Brethren who now being thunder-struck have for the present neither sense nor life in a manner and so cannot cry for themselves SECT IX TWo things we have in an especiall manner noted by the Holy Ghost both which concern the Witnesses and are to have their fulfilling within the three days and a half of their lying dead First They of the People Kindreds Nations and Tongues see their dead bodies three days and a half and will not suffer their dead bodies to be put into graves vers 9. The putting of the dead bodies of the Witnesses into graves notes a corporal death it being Scripture phrase to put the grave for bodily death 1 Cor. 15.55 1 King 14.13 2 King 22.20 This would the Beast do but he is hindred Here a Controversie ariseth Who those People Kindreds Nations and Tongues should be Some will have them to be the Popish party some a reformed people if the one the act is an act of dis-favor if the other of favor Both these opinions you may see with the reasons of either laid down by Mr. Woodcock in his Treatise of the Two Witnesses who himself is for the first that they are the Popish party To bring here the Arguments on both hands to the Touchstone would be more tedious than profitable in regard the thing it self is not a matter of so great moment but that without any prejudice to all my other Principles there may be an allowance of different conjectures and therefore to make a great contention for a little gain I shall not do it for it will not quit time and cost I shall therefore onely offer to consideration my own thoughts hereof viz. That neither the Popish party nor a reformed people properly so called or so esteemed by Christ are here meant but indeed a third party a party that cannot properly be said to worship the Beast because him they disown Nor a party that may properly be called a reformed people because Reformation is a thing they have little regard unto But if you would see them in their proper Character They shall be persons of a worldly interest or to speak plainly pure Statists who walking by the rules of State-policy shall neither professedly own the Cause of Antichrist nor Christ beyond these principles And therefore very emphatically hath the Scripture as seems to me set them forth by people and Kindreds and Nations and Tongues which as it is a middle name neither so odious as the name of the worshippers of the Beast nor so honorable as that of the Witnesses so doth it excellently agree to such persons whose main design is a meer worldly interest for of such the great thing in their eye is the good of Common-wealths the regulating and ordering the affairs of People and Nations and Kindreds and Tongues and though they may own and favor the cause of Christ yet will they not appear for it a step farther than will stand with National interests the good of People and Nations and Kindreds and Tongues Now such there shall bee in the world in the time the Witnesses lie dead who shall take notice of the Witnesses slaughter and have a cast of their eye that way and by their power so far awe the Beast as that he shall not satisfie his lusts upon the Witnesses Secondly Besides these we have another sort of people spoken of who formerly being such as were tormented by the Witnesses in the time of their prophecy shall now upon their death be jovial make merry send gifts one to another as hoping they are now delivered from that danger they feared they should sustain by these Witnesses These are called the dwellers on the Earth ver 10. And they that dwell on the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the Earth The phrase needs no other interpretation than what we have Chap. 13.8 And all that dwel upon the Earth shall worship him i.e. the Beast Ver. 14. And deceiveth them that dwel on the Earth clearly shewing that the dwellers on the Earth are the Popish party such as worship the Beast and are deceived by him These as well as the other see the Witnesses lie dead The difference is the other see them with an eie of care and some kind of pitty these with an eie of scorn and triumph Hence it is said that at the Witnesses rise great fear fell on them that saw them vers 11. which words relate to these latter sort of beholders who therefore vers 12. are called enemies these at the Witnesses rise shall fear Why Because having been tormented by them before they shall now expect the same again The demeanor and carriage of this latter sort of beholders set forth by their rejoycing making merry sending gifts one to another c. hath sometimes made me conceive that there should be within these three days and a half a great calm
say whether it seem not to savour more of curiosity than truth and might not possibly be by the wonderful wisdome of God so left in the Word on purpose that truth till the discovering time should come might be the more veiled I leave to the Spiritual and understanding Reader to judge The result of the whole is that the Prophecie of the twefth Chapter is not to be limited to the first period but brings us down even to the end of the second period namely of the 1260 years and consequently the time times and a half mentioned vers 14. is the same with the three dayes and a half Chap. 11.9 SECT VI. FRom what hath been said many useful truths arise which confirm us in the things before asserted upon Chap. 11. and also are a good confirmation by reason of that sweet harmony of truth it carries with it of the method laid down in this Chapter as 1 That the three days and a half Chap. 11.9 are not the sâ—me with the one thousand two hundred and sixty days because we have a manifest difference here made betwixt the time times and a half which answers to the three days and a half and the 1260 days 2 That the killing of the Witnesses shall not be a general act an act in all places at once because within the time times and a half which is the term of the Witnesses lying dead there is elsewhere a remnant of the Womans Seed standing up for Christ vers 17. 3 That the particular place in which the Witnesses are to lye dead is Germany because the War leading to their killing is in that Land 4 That the Witnesses in their killing time shall be deprived if not totally yet in a great measure of such outward Means and Ordinances as they enjoyed though in a mournful and suffering condition all the time of their Prophecy yet notwithstanding shall have a principle of life kept alive in them by the way of Christs more secret working therefore it is said of the Woman the 1260 days they fed her v. 6. but in the time times and a half she is non-rished vers 14. 5 That the People and Kindreds and Nations and Tongues Chap. 11.9 are such persons who drive on a worldly and earthly interest for they are here called the earth vers 16. And the earth helped the woman 6 And last That the people of God elsewhere within the time that the Witnesses lie dead shall have a cloud upon them and be brought into some straits for a War is attempted within the time times and a half by the Dragon upon the remnant of the Womans seed vers 17. SECT VII I Shall conclude this Chapter with a word or two of enquiry as touching this remnant of the Womans seed Two things concerning them are worthy a search after 1 What people are here meant by this remnant of the Womans seed that the Dragon within the three days and a half makes war upon 2 How or in what fense we are to conceive of this War made upon this remnant of the Womans seed by the Dragon Concerning the first I shall not presume to determine any thing of this people any further than the Holy Ghost hath who describes them by two notable distinguishing Characters as willing thereby to mark them out from all the people that within the time of the three days and a half should be found in the world besides First They are such who keep the Commandements of God By Commandements we are to understand those Gospel-Institutions Christ gave to his people in command upon his Resurrection so called Act. 1.2 After that he through the Holy Ghost had given Commandements unto the Apostles whom he had chosen Secondly They shall be such who have the restimony of Christ What is that Answ A Spirit of Prophecy amongst them Revel 19.10 the testimony of Jesus is the spirit of Prophecy i.e. they shall be a people much looking into the Propheâ—ies of the last times having a great in-sight into what God is about to do in the world and abundance of faith in behalf of the cause of Christ so as not to fear it though the same be opposed by all the world yea and all the Devils in Hell Such a People who shall be eminent above all others for these Characters shall be found in the world at the time the Witnesses lye dead these shall be as an eye-sore to the Dragon who shall dread some mischief to arise to his Kingdom from them and therefore he shall wonderously dâ—sire and lay about him if it may be to rid these out of the way as fearing he shall not be secure in his seat whilst they are in the world and therefore having killed the Witnesses his next attempt is upon these But now as to the second How doth he attempt them or what manner of wat is it that he makes upon them In order to my answer I premise 1 That that Dragon which is the grand Persecutor of the Woman throughout this Chapter from whom all her sufferings originally arise is according to the Holy Ghosts interpretation vers 9. that old Serpent the Devil and Satan He stands ready to devoure the Childe as soon as born vers 4. He wars with Michael vers 7. He drives the Woman into the Wilderness vers 13 14. He casts a floud after her to drown her vers 15. He makes war after this with the remnant of her seed vers 17. 2 That this Dragon Satan being a spiritual and an invisible enemy and all the sufferings of the Woman until this day having been ever caused by some outward and visible means Wee may not therefore conclude that it is by any immediate hand or act of the Dragon that the Woman suffers but by some mediate hand that is some thing or power acted by this Dragon and made an instrument to serve his design against the Woman therefore is the Dragon said in his fighting to make use of Angels or Instruments vers 7. and also in his fal hath Angels or Instruments falling with him vers 9. 3 This thing or power acted by the Dragon to afflict the Woman is sometimes one thing sometimes another sometimes one thing onely sometimes more than one accordingly as he hath permission to act this or that thing and finds that by the acting of one thing or of diverse he may best effect his own design of distressing and if it might be destroying the Woman therefore before the Beast comes in he acts the power of the Pagan Empire after the Beast is come in the power of the Beast more in general but more particularly the power of the German Empire 4 That thing or power which is most commonly or properly governed by him is in a distinct consideration from all other things or Powers called by the name of the Dragon So of all the Powers in the world the Roman Power in the Primitive Ages goes under the name of the Dragon vers 3. of
that it can be no other coming but Christs Personal Now because at the time of Christs personal coming the dead Saints are so to be raised up as that they may be ready to come with Christ 1 Thess 3.13 1 Thess 4.14 Zech. 14.5 Therefore we have the resurrection of the dead intimated in the verse before Christs coming vers 13. And I heard a voyce from heaven saying unto me Write Blessed are the dead that dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them The Emphasis of the Text lyes in those words from henceforth about which I find Expositors not applying this to the time of Christs coming and the resurrection but to a time past to be much puzled And indeed there is cause for as it is a forced Translation and besides the Etymologie of the word to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise than from henceforth or from this time so cannot any solid reason be given for it without a supposal of the resurrection to be here intimated why the dead from this time should be pronounced Blessed more than from any other time why from this time they should rest from their labours and have their works following them more than from any other time To say they go to Heaven by Death and there rest from their labours Answ But why from this time rather than any other are they blessed seeing all that dye in the Lord throughout all Ages are equally made partakers of the blessing in this sense To say the reason of the special blessing ariseth from the Cause they dye in they dye in Christs Cause and suffer as Martyrs Ans But why is the speciality of the Blessing annexed to this time seeing as Martyrs many had suffered for Christ long before To say as do some others because the Gospel began now to be preached in the world which only makes men dye happily Answ But why from this time seeing a Soul cannot dye happily or in the Lord at any time without some knowledge of Christ and the Gospel To restrain this as do some others to the pains of Purgatory which they say till about this time did cause fear even in good people at their deaths but now the Gospel being preached clearly and the vanity of that opinion laid open the people of God dye comfortably with assurance of going straight-way into Paradise will not help us with an interpretation for who can think otherwise but that the vanity of this most grose opinion was laid open before even when the everlasting Gospel was preached vers 6.7 and if so why then are they said to be blessed from this time and not rather from that time when the everlasting Gospel began to be preached To say yet as do others because great Persecutions were now to arise so that it was a blessing to be dead before they came Ans 1. Whether is it a greater blessing to die in the Lord a Martyr or to die of a mans natural death 2. Let it be considered Whether the time of the Waldenses Albigenses which time Expositors place higher making application of the thing spoken of vers 6 7. to them were not a time of as sore yea sorer Persecutions than the time to which they make application of these words and if so that this be the onely reason why then should not the blessing be placed there rather than here or as well there as here For my own part I do conceive that the thing here intimated is the Resurrection which opinion as it cuts off a multitude of uncertainties so doth it agree most fitly to the circumstance of time according to the method I have observed and is clear also from the Context consent of other Scriptures and the words themselves taken in their natural sense without straining or forcing of them being in effect thus much as if the Holy Ghost should say The children of God untill this day have been ever accounted the worlds Fools who have counted their life a burden and toyl their death a loss of their expectations but now at this day of the Resurrection when the fruit of Gods peoples patience their faith and obedience of which was spoken in the foregoing verse which hath a necessary dependance on this and had we conjoyned them in our exposition as they are in the Text it might possibly have been better shall be manifested before all men it shall then be seen that those who in former ages from the very beginning of the world did live to the Lord and dye in the Lord are the onely blessed men who from this day in Soul and Body both are made partakers and that in recompence of their former toyl and labours of the glorious rest of Christ having now their good works following them i. e. the reward of all their former good works which the world looked upon as things lost and cast away given to them Hence which serves to expound these words the time of the seventh Angels sounding which is contemporary with this both looking to the time of Christs coming is called the time of Gods giving a reward unto his Servants the Prophets and to the Saints and to them that fear his name smal and great Rev. 11.18 which answers punctually to this of their works i.e. the reward of their works following them By these two Scriptures I am further confirmed in what I have writen upon the Vials viz. That not Martyrs onely but all the Saints shall rise in the first Resurrection and come with Christ for the blessing here pronounced is common to all that dye in the Lord yea to all that have kept the patience faith and commandements of Christ and not peculiar to Martyrs onely the rewarding Saints in the time of the new Jerusalem is not a rewarding Martyrs onely but all that fear Gods Name a qualification common to Saints smal and great As for the double similitude in the following words 1. Of a Harvest vers 15 16. 2. Of a Vintage vers 18 19 20. whether the Harvest signifie Christs gathering his Elect in the world which are his Corn together to him 1 Thes 4 17. 2 Thes 2.1 Mat. 24.31 And the Vintage Christs destruction of those of his Enemies that he finds gathered together upon his appearing or whether one thing viz. The ruin of his enemies be intended in both which seems best to agree to Joel 3.13 Put ye in the Sickle for the Harvest is ripe come get you down for the Press is full the Fat 's over-flow which Prophecy as it is the same for time with this so this seems to be taken thence I shall not undertake possitively to determine Further whether the Angel with a Sickle who gathers the Vintage ver 19. be any Angel that Christ makes use of at his coming to destroy his enemies as God by an Angel destroyed the Host of Senacherib or whether this Angel be Christ himself who before
is called the Son of Man here an Angel which name is also given him Rev. 10.1 2 3 5 6. Rev. 20.1 Chap. 16.17 which in my discourse on the seventh Vial I have shewed is to be understood of Christ I shall not much insist on onely adding that I rather incline to the latter that it is Christ himself 1 Because this work is done by the pouring out of the seventh Vial and the seventh Vial is poured out by Christ alone 2 Because this work is the treading of the Wine-press and the treading of the Wine-press is Christs work alone Isa 63.3 Rev. 19.15 3 Because it carrying greatest probability with it that the Harvest and Vintage should be but one and the same thing set forth for ampleness sake under two Similitudes it should also seem most probable to conclude the Angel of either to be the same Now the work of the Harvest is in express terms appropriated to Christ the Son of Man therefore the Vintage is his work too 4 Because supplication seems to be made in the same manner to this Angel as is to Christ himself An Angel coming out of the Temple cryes with a loud voyce to him that fate on the Cloud i.e. Christ the Son of Man to thrust in his Sickle and reap vers 15. In like manner an Angel coming from the Altar cryes with a loud voyce to this Angel to thrust in his Sickle and gather the clusters of the earth vers 18. therefore they seem to be one and the same and Christ himself the person pointed at in both If here I may add my conjecture concerning these two Angels that cry with a loud voyce to have this work of the Harvest and Vintage performed I have a conceit that the first may signifie the Gentile Churches the second the Jews who both about the instant time of Christs appearance are provoked by seeing the whole world gathering together to swallow them up to cry mightily to the Lord to manifest his power for their preservation for which cause either are said to cry with a loud voyce and both by seeing the rage and height of the enemy have saith to beleeve their destruction to be at hand therefore either are brought in pleading great words of faith The first pleads Reap O Lord for the time is come to reap the Harvest of the Earth is ripe vers 15. The second pleads Gather the clusters of the Vine for her Grapes are fully ripe vers 18. and for this reason also may as I conceive the same thing be set forth under two Parables that so hereby a clear way might be made for either of these two first Gentiles than Jews to be brought in pleading with Christ to shew forth his power and greatness at this day Now of these two the Angel of the Gentile Churches is said to come out of the Temple yet not the Temple of Heaven which the Angel of the Vintage i.e. Christ comes forth of ver 17. because the Gentile-Saints had long before this time even from the first day the Vials began to be poured forth had a Temple among them Rev. 15.5 6. this being the most remarkable thing concerning them that they had a Temple therefore are they described as coming thence The Angel of the Jews comes from the Altar vers 18. Quest Why is he so described Answ To note the wonderful sufferings that people shall be in and that in that very nick of time wherein Christ shall appear which is spoken of Daniel 12.1 Zoch 14.1 2 3. and of which we have discoursed before this being the most remarkable thing concerning them and that which makes them to cry so loud therefore are they described as coming from the Altar yet as touching this Angel it is added that he hath power over fire vers 18. noting the great prevalency that the cry of this Angel from the Altar should have to bring down the Wrath of God upon the Heads of the enemies as Elijah commanded fire from Heaven and the Witnesses in the time of their Prophecy are said to devoure their enemies by fire Rev. 11.5 so the cry of these poor Jews who at this present are to be exercised under an hour of such sharp trouble as never was until this day since there was a Nation shall be so prevalent with Christ that it shall in a manner constrain him out of Heaven and command down his sore and heaviest wrath upon the heads of their enemies which is here set forth by this Angels having power over fire As touching the 1600 Furlongs vers 20. conjectures are divers Napiers opinion is That it respects the date of this terrible day who reads the words thus Blood came out of the Wine-press unto the Horse Bridles by the space of 1600 stades of courses as if saith he appearingly he should mean Metaphorically as Wine may be thought to flow from the Press or the blood of slain men in a Field to ascend to the Horse Bridles so eternally shall the torment of the wicked ascend after that 1600 years be accomplished for saith our Author these stades agree well to mean years seeing a stade is that race or course that one may be thought to run with one breath before he begin to renew his breath again as one year is that race or course that the Sun makes in a Circuit before he begin to renew his Circuit again Now counting 1600 years from the time that this was written which was about the 97 year of Christ as Eusebius in his Chronicle saith or in the end of the reign of Domitian as Irenaeus saith which was An. Dom. 99. the end of the account shall fall out about the year of Christ 1697. or 1699. Thus Napier This agrees well to the time of Christs coming as the same is held forth in other Scriptures onely falls two or three years sooner Now whether Christ who tels us that for the Elects sake the days shall be shortned Matth. 24.22 may not by reason of that sharp trouble that precedes his coming shorten by so much as this comes to that determined time of his coming which we have in Daniel I will not say yet a seeming probability of some such thing there is in our Saviours words Mayer hath an opinion that this may relate to the place quoting Rabbi Menahen upon Gen. fol. 60. who affirmeth that the Land of Canaan was 1600. Furlongs in length Now saith our Author for so much as all things are carried here on in an Allegory to the Temple the Altar and the Holy City which were of the Jews I doubt not but in this space without the City it is also alluded unto that Country such an innumerable multitude are destroyed as if such a slaughter of men were made as would overflow in this depth all the whole land of Canaan This opinion the Prophets favor in that general concurrence that is amongst them that the battle of Armageddon which is that treading of the Wine-press here mentioned
cause of his people against him shall the power of this fourth Monarchy stand up and by him without the help of any Creature shall it be destroyed therefore said in the following words to be broken without hand i.e. without mans hand by Christ alone agreeing to other places which speak of the same time Isa 63.3 I have trodden the Wine-press alone and of the people there was none with me Chap. 66.16 The slain of the Lord shall be many Rev. 19.21 the remnant were slain with the sword of him that sat on the Horse with many others The final destruction also of that proud King spoken of chap. 11. viz. the fourth Monarchy is by the personal appearance of Christ as compare chap. 11. ult He shall come to his end and none shall help him with chap. 12.1 And at that time shall Michael or Christ stand up So that the utmost point of either Prophecy or the concluding act of that long Tragedy which we have First Rehearsed in brief chap. 8. Secondly More fully declared in that last and great Prophecy chapters 10 11 12. is the standing up of Michael therefore the 2300 days which bring us to the end of the first and the 1335 which bring us to the end of the second must both expire at one and the same point viz. with Christs personal appearance THESIS XXXV The point of time at which either ends is A.D. 1701. THESIS XXXVI The true beginnings of either number do necessarily infer this year to be the end THESIS XXXVII The 1335 days are to be begun at the same Head with the 1290 therefore but one Head of account is laid down to both which is the taking away of the daily Sacrifice and setting up that abomination that maketh desolate vers 11. Onely it is to be extended so many years farther as there are more days in the 1335. then we have in the 1290 which is 45 years now 45 years being added to the year 1656 where as hath been proved endeth the 1290 the 1335 wil expire with the aforesaid year 1701. THESIS XXXVIII The 2300 days are to be begun with the beginning of the Persian Monarchy namely with the first year of Cyrus The reason is because the eighth Chapter of Daniel is as I have said a Prophecy of the three last Monarchies onely viz. Medes and Persians Grecians Romans therefore may we not go upward into the Babylonish Monarchy for a beginning because in so doing we exceed the bounds and limits of the Prophecy but we are to begin with the first year of Cyrus with which year begins the Prophecy it self THESIS XXXIX That the Heads of either number which yet both end at one and the same point are so stated as that the greater begins with the beginning of the Persian Monarchy and so with the Head of the Vision it self running down quite through it the lesser not till near a 1000 years after about the midst of the Vision a little before the coming forth of the Beast is no less than the most glorious result of the wonderful wisdom of the All-wise disposer of all things who for divers reasons hath thought good so to order it 1 That hereby the Mysteries of these two Prophecies yea all Daniels Prophecies might be the greater for observe there being not above three years betwixt either Vision Daniel having the first of these two in the third of Belshazzar chap. 8.1 which year was the last of the Babylonian Monarchy his second in the third of Cyrus chap. 10.1 the third year of the Persian had both been to be begun from the time of the Visions then would the number of dayes in either have been equal to about three dayes which little time too the Text hath clearly determined to pass betwixt Vision and Vision and if so this one thing alone would have been so great a Standard of light into both these Prophecies yea all the Prophecies of Daniel his 70 weeks excepted all the rest having dependance on these as could no way stand with the design of the Holy Ghost which was to have the Book sealed up until the time of the end for hence it would have been obvious and evident to every eye 1 That either Prophecy were the same and had one and the same beginning and ending 2 That the thing spoken of the little horn chap. 8. and of the vile person chap. 11. were not to be applied to the time of Antiochus rage which very opinion hath been a cloud upon the Prophecies of Daniel for a long time for as Mr. Parker in his Daniels Prophecies expounded pag. 37. hath well proved the 2300 days are no way appliable to the time of Antiochus persecutions 3 That all Daniels Visions and Prophecies viz. That of the great Image chap. 2. That of the four Beasts and the little Horn chap. 7. together with these chap. 8 and chap. 10 11 12. do terminate at one and the same point and this point to be no other but the end of the 2300 the 1335 days for if these two be the same and terminate at one point then by a parallel of reason the other two also viz. that of the great Image and that of the four Beasts for either of those conclude with work of a like nature and glory of a like kind with these And if so then is that other clouding opinion which darkens all Daniels Prophecies at this day viz. That the little Horn chap. 7. is to be understood either of the whole Norman Race here in England from William the Conqueror the first of that Race as some conceive or of the late King Charles onely the last of that Race as others shaken off for that Race hath been extirpated root and branch these five years already whereas to the end of the 2300 days the 1335 it is near 50 years yet to come and therefore we must of necessity unless we deny that which from the scope of each Prophecy is so clear as that it is undeniable viz that Daniels Prophecies have but one and the same end conclude that either the little Horn Chap. 7. is no such thing as many now adays suppose or affirm that the final destruction of this little Horn is come upon him upwards of fifty years before the determined time Now this one beam of light followed being such as that it discovers most of those by-wayes that men have gone in and thereby darkned the truth of Daniel it could not I say stand with Gods design of sealing this Book to make Revelation of so great and clear light as would have come in had the heads of each number been placed with the time of each Vision 2 Reason Because hereby the latter Prophecy which is the clearer and intended by the Lord as a farther and more particular light into those things that in the general had been revealed before should have been as dark as the other in regard of making up any account of time had the same began as
people have their liâ—erty and in that respect as to their particulars are well yet if they see the work of the time at a stand let it not be grievous or be imputed to discontent in case they mourn as did Daniel look sad as did Nehemiah groan and complain they are sick And sometimes I have thought that when Daniel did mourn and afflict himself before God the second time three full weeks Chap. 10.2 upon the account that the work of God in that age was put to a stand by the power as is by good men judged of Cambyses Cyrus Son reigning while his Father was abroad in the wars that had Cambyses been a good man or a man likely to have been prevailed with Daniel undoubtedty would as did the Prophets before him frequently to the good Kings of Israel have made other applications in that case and accounted the doing thereof his duty than barely to the Lord alone Nay it is a mercy to Governours themselves to have applications in things of this nature made unto them for Woe be to those Governors to whom Gods people fearing or being without hopes in making address when they soâ—esee sufferings coming upon his cause retire themselves and spread the affliction of their souls before the Lord alone Yet let me also say it is a thing most certain and that which is a prejudice to the very cause in the hearts of many and ought to be matter of grief to all that Saints in most places at this day whilst they are crying that their Fathers work might go on do act too much like men and shew too much of their own spirits yea are very consused as to the making out the things themselves would have and moreover have many falling into their party that injure the very cause they stand up in But I earnestly wish it might be considered that although the child when it cries cannot alwayes give a rational account of the cause of its so doing yea possibly may oftentimes discover much peevishness and passion in crying yet doth it not ever cry without a cause and the wisdome of the Father is not so intent upon the weaknesses of the child in crying as to find out the cause why it cries And farther should not many and great weaknesses appear in those who stand up for Christs Kingdome how should his Kingdome come without observation no greater observation than of holiness if so be the appearance of that in them were to be eminently visible John came with much outward Holinesse and hee came with great observation Yea whether when the strife rose first betwixt the Brethren of the Presbyterian and Congregational way in England did not many who yet had truth and Christ did afterwards own before the world strive in many things like foolish peevish Children and whether in the times of the Apostles throughout the Primitive ages and almost ever since have not the croud of errors alwayes run into that side where truth hath been the reason is because the grand enemies design is to sow his tares in his enemies filed his own where as yet his title is not questioned nor shaken he will not meddle with These things therefore with others of a like nature are not to be made definitive Conclusions as to a cause which oftentimes God permits for the trial of Rulers patience his peoples faith and the carrying on of his own cause in a cloud which is the way he goes in in most of his works of wonder Governors because of these miscarriages may inflict civil penalties if they will yet let it bee considered that the great King is now coming to his Throne and there is not a Ruler in the world but hath his standing only protempore to whom as all must give an account so must they shortly surrender their Crowns or they shall be taken from them and if any of the subjects of this mighty King whilst they see their King upon his march and are followed with hourly intelligence that he is neer and such and such things must be done in order to his entertainment by speaking some words for their King that things may be in a readiness and by giving abroad what intelligence they have to that end shall offend and suffer any thing for it let it be remembred that when the righteous King is sate upon his Throne these things will not be husht up but it shall then be known whether such as shall so do exceeded their Commission or not did their own or the Lord Christs will My Lord That through multitude of words I may neither tire your patience nor incur the censure of being one that loves to hear himself speak I shall wave some things which otherwise I would yet have added and draw to a Conclusion only leaving with your Highness three or four plain sober and in my opinion necessary words 1 Let your Highness oft remember and set before you the example of that good man Asa who though he were a man of much zeal for God and his Worship destroying the Altars of the strange gods and the High places breaking down the Images cutting down the Groves c. a man of a tender conscience therefore removed his Mother from being Queen because she made an Idol in a Grove a man of much faith in the field by which faith of his he vanquished the huge host of Zerah the Ethiopian yet having made one eminent turn from God as one turn from God makes way for another he is afterwards in a rage at reproof and casts the Prophet into prison that reproved him and at the very same time oppresseth the people of the LAND and after all what will Sin bring even a good man to When Gods hand is upon him for this he seems as a man stubborn and seeks not to the Lord but to the Physicians which that it may never be your Highness case is my prayer 2 Let your hand be no way lifted up against any of the Saints in this Nation It was a good Position laid down by Dr. Goodwin in a Sermon preached upon Psal 105 14 15. before the Parliament that was at the time when the Brethren of the Presbyterian way had the turning of the Wheel and as well proved viz. That the dealing well or ill with the Saints is and hath ever been the great interest of States and Kingdoms that on which their welfare or ruine depends All Sodome made not the hands of those four Kings Abraham routed Gen. 14. so weak as their fingring one Lot 3 Pursue not too hotly every righteous principle It is an Observation of Dr. Owens worthy never to be forgotten preached when time was in a Sermon of his upon Ezek. 17.24 to the aforesaid powers concerning principles that men take up his words are these page 21.22 The most tremendous judgement of God in this world is the hardning the hearts of men Now saith he first Look on Pharaoh of whom it is most signally spoken that God