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death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A71105	Generation-work, or, A brief and seasonable word offered to the view and consideration of the saints and people of God in this generation, relating to the work of the present age, or generation we live in wherein is shewed, I. What generation-work is, and how it differs from other works, II. That saints in the several generations they have lived in, have had the proper and peculiar works of their generations, III. That it is a thing of very great concernment for a saint to attend to and be industrious in, the work of his generation, IV. Wherein doth the work of the present generation lye, V. How each one in particular may find out that part or parcel of it, that is properly his work in his generation, VI. How generation-work may be so carried on, as that God may be served in the generation / by John Tillinghast ...	Tillinghast, John, 1604-1655.	1655 (1655)	Wing T1175; Wing T1177; Wing T1178; ESTC R17254	317,518	510

sate upon them and judgement was given unto them Isa 31.1 A King shall rule in righteousness and Princes shall rule in judgement and we may read Luke 19.15 16 17 18 19. that at the time when Christ receives his Kingdome the faithful servant who hath improved his ten Talents well is then made ruler over ten Cities hee that well improved five over five Cities expounding that 1 Cor. 6.2 Do yee not know that the Saints shall judge the world 2 The sentence passed at the last day shall concern eternal life or death Mat. 25.46 the result of the General Judgement is the wicked go into everlasting punishment the righteous into life eternal but now the judgement in the time of the one thousand years shal be a judging of the world that is those wicked ones that shall bee suffered to live in this day as to outward punishments and servility in way of requital of what Christs people in all Ages have suffered from the world which is expressed Psal 140.6 Let the high praises of God be in their mouths and a two-edged sword in their hands vers 7. To execute vengeance upon the heathen and punishments upon the people vers 8. To bind their Kings with chains and their Nobles with fetters of Iron vers 9. To execute upon them the judgement written This honour have all his Saints Halelujah So Isa 61.5 6. And strangers shall stand and feed your flocks and the sons of the Alien shall be your Plow-men and your Vine-dressers expressions which note a servility But ye shall be named the Priests of the Lord men shall call you the Ministers of our God Chap. 14.2 They shall take them captive whose captives they were and they shall rule over their oppressors All which places as is most clear to him that views the context and compares them with other Scriptures have respect to the glory of the last times as the day where in they are to have their accomplishment and a type of this I conceive the Gibeonites might be who as a remnant of those Canaanites destined to destruction were yet spared by Joshna who in entring Canaan was a notable type of Christ taking possession of his Kingdome to be hewers of wood and drawers of water for the house of God and this is as I also conceive one reason of it why Daniel Chap. 7. after the destruction of the fourth Beast i. e. the Roman Monarchy as under Antichrist and casting him into the burning flame vers 11. yet addeth vers 12. that the rest of the Beasts i.e. those powers of the world whose dependance was not upon Antichrist had their Dominion taken away but their lives were prolonged for a season and time Why so namely That Saints to whom now the Kingdome was to be given vers 27. might rule over them And here as I judge are to be brought in those Scriptures which speak of the Saints Ruling and Reigning Rev. 5.10 And hast made us unto our God Kings and Priests and we shall reign on the earth Chap. 20.6 they shall be Priests of God and of Christ and shall reign with him a thousand years agreeing exactly to that of Isa Chap. 61.5 6. which was named but now strangers shall stand and feed your flocks but ye shall be named Priests of the Lord 2 Tim. 2.12 If we suffer with him we shall also reign with him which cannot bee meant of a Spiritual Reigning on earth because in that fense Timothy and other Saints Reigned then but this is a promise of a thing for future nor can it be a Reigning with Christ in Heaven because where is no Rule nor Authority there can be no Reigning but the Apostle tells us plainly speaking of heavenly glory 1 Cor. 15.24 that there all Rule and Authority and Power shall be put down it must be therefore at some other time which is this I am speaking of And what dangerous consequences will follow hereupon in case we say that as Christ himself after his resurrection continued some time on earth doing his fathers work before he entred into his rest so the Saints that herein also they might be like him shall after their resurrection continue here on earth doing the work of their Redeemer and that some time before they enter into their rest doth not as yet appear to me Object In case it be said How can these things be seeing upon Christs second coming the world that now is shall perish by fire as did the old by water that yet after this a seed of wicked men should remain for Saints to rule over Ans True the Scriptures which speak of this coming mention a coming with fire Isa 66.15 The Lord shall come with fire to render his rebuke with flames of fire Mal. 4.1 The day cometh that shall burn as an Oven 2 Thes 1.8 In flaming fire rendring vengeance and Rev. 19.20 immediately upon the battel of Armageddon before the thousand years begin we read of a Lake of fire into which the Beast and false Prophet are cast which fire that it shall be material fire Peter implys plainly 2 Epist 3. in saying that as the old world was drowned with water viz. material water so is this reserved to fire against the day of Christs coming Yet that this fire which whether it shall be general in all places at once or onely in that place where Christ shall appear and his enemies be gathered together whither the dross of the world shall be gathered as into one Lake is a question too nice to dispute shall not destroy the being of the World is clear First Because it is a fire for another end viz. refining not destroying Mal. 3.2 Who may abide the day of his coming for he shall he as are finers fire Secondly The New Heavens and New Earth that Isay and John speak of wherein shall dwel Righteousness and in which the Saints shall regin with Christ Peter makes mention of as a thing to be after this fire which as I have said he therefore brings in with a nevertheless 2 Pet. 3.13 Now what if we should say that as when the old world was destroyed by water not onely righteous Noah and godly Shem and Japhet but also cursed Cham yea the kinds of all the creatures were spared from that deluge to replenish the new world so at this day not onely the Saints in the world shall be preserved but even some of the wicked yea of all the creatures to serve the glorious ends and designs of God and that in the new Heavens and Earth which seems not without all ground because the Apostle Paul tels us plainly Rom. 8.20 21 22. That the creatures earnest expectation waits for that day in which the Sons of God shall be manifest when the creature Devils and wicked men on whom the curse shall still remain excepted shall be delivered from that bondage of corruption that now it groans under and that not by a total dissolution or annihilation of it but

them and upon them and that before Christs appearance to them namely they shall be convinced that the Messias is come being that Jesus which was Crucified by their Nation which shall so affect them as that they shall begin to own the crucified Jesus for Lord and Christ and this I think the rather because I find the Apostle Paul seeming to intimate Rom. 11.11 that the Jews shall be provoked i.e. with a holy provocation by the Gentiles Yea vers 30 31. having before spoken of their Call vers 26. And so all Israel shall be saved he tells us plainly that as the Jews by rejecting the Gospel at first did make way for the same to be brought to and preached among the Gentiles so the Gentiles by having the mercy of the Gospel amongst them shall when the appointed time of Israels conversion to Christ is come be a means of the Jews obtaining this mercy again For as yee in times past have not beleeved God yet have now obtained mercy through their unbeleef even so have these also now not beleeved that through your mercy they also may obtain mercy And which strengthens this perswasion I find Rev. 19. as hath been before observed the Bride to be in her fine linnen made ready to receive and meet her Bridegroom and that before his appearance or coming forth to battel upon the white Horse But now though there shall be many amongst them who shall from such ends and principles move as have been before declared yet shall there also with these march a great multitude who moved from no work upon their heart shall yet go with the rest either led to it by perswasion example or some carnal ends or hopes of their own as it was with Israel of old at their coming out of Egypt first and Babylon afterwards both which were eminent Types of this deliverance these being still in their hardness their former state of sin and bondage shall not be able to bear the glorious Gospel Revelation of Christ crucified to be their Messiah but shall stumble at it kick against it and against such of their brethren who receive it This we have Isa 8.14 He shall be for a stone of stumbling and for a rock of offence to both the Houses of Israel for a gin and for a snare to the inhabitants of Jerusalem which that it speaks of this time is clear not only for the reason that it is about the time in which the Assyrian i.e. as shall appear hereafter the great Turk who now possesseth what did anciently belong to the Assyrian Monarchy is to overflow the land of Judah yea and then too when the same shall be Immanuels land that is when Christ shall begin of the Jews to bee known and worshipped there as vers 7.8 but also because it is said in the words He shall be a stone of stumbling to both the Houses of Israel i.e. to some of the ten Tribes and some of the two both who shall at this day be reunited which never yet hath been And these are the Rebels spoken of Ezek. 20.38 which shall be amongst Gods people at this day when they are to be gathered out of all Countries as were Korah Dathan and Abiram in the dayes of old upon the coming out of Egypt Yea these shall bee they who immediately before the time of Christs appearance shall hate their Brethren i.e. such among them who tremble at the word of the Gospel which by the Gentile-Saints they shall have had some light into and cast them out for Christs name sake whom now they own who shall at the coming of Christ bee ashamed when he shall appear to the others joy as Isaiah speaking of the time of the Jews Call Christs coming and the setting up of the New Jerusalem tells us Chap. 66.5 Hear ye the word of the Lord ye that tremble at his word your Brethren that hated you that cast you out for my names sake said Let the Lord be glorified but he shall appear to your joy and they shall be ashamed Yea these are they who in the last and great day of the battel of Armageddon which Zechary speaks of Chap. 14. shall some of them even joyn hands they shall bee so horridly vile against the rest of their Fellow-brethren and that with those who from all parts of the World shall bee gathered together against Jerusalem as vers 14. And Judah also shall fight at or against Jerusalem as did part of those who in Nehemiahs time came out of Babylon conspire with Sanballat Tobiah and the rest of the enemies of Jerusalem against godly Nehemiah and their Fellow-brethren This mixture which shall be at this Day some being Israelites indeed some in name onely I take it was typed by the mixed multitude marching up with Israel out of Egypt the Congregation of Israel then or those who in that day whilst things were outward and typical were the natural seed of Abraham typing out those who shall at this day bee the Spiritual Seed or true Sons of God the multitude of Egyptians and o●hers who were not Israelites by birth though yet they went with the Congregation typing out those who at this Day although they shall bee the Seed according to the flesh and march with the rest are yet notwithstanding not accounted the Spiritual or Holy Seed which Holy Seed though but a Tenth that is a sew in comparison of the rest are yet called the substance Isaiah 6.13 i.e. the substance of this people that God looks at or will reckon for the Seed at this day And in regard of this mixt multitude which shall bee amongst them when they stir Daniel setting forth this their stirring by a Resutrection Chap. 12.2 which is the same with the Resurrection of the dry bones Ezek. 37. applyed there to the Jews stirring he saith some shall arise to everlasting life some to shame and everlasting contempt Which last words are an Argument that the Resurrection Daniel speaks of cannot bee the same with that first Resurrection Rev. 20.6 because none have part in that but such as are blessed and holy and on whom the second death hath no power Now because as I have said amongst those who come up to their Land the greater part shall be found not truly seeking the Lord but their own things therefore by that time they are settled in their Land and probably the Gentile-Christian removed from them or returned home shall a fearful storm such a day as never was from the foundation of the world fall upon them which Daniel mentions Chap. 12.1 and Zech. Chap. 14.1 by which as the better part shall bee brought through the fire and purified and their faith tryed so shall the other fall off as before to the Enemy or be cut off by this day of trouble so that a remnant onely shall bee left which remnant shall bee the Holy Seed which wee have Zecha 13.8 9. And it shall come to passe that in all the Land saith

into the Divinity so as that Christ shall be God-man no longer for the Apostle in saying the Humane Nature shall be subject denotes plainly that the same shall even in Heaven hereafter have a being for how can that be subject which hath no being And as the Lambs having a Throne in the New Jerusalem proves clearly that it cannot be meant of Heavenly glory after the day of Judgement so doth it as strongly prove what before I have laid down that not a Spiritual onely buth a Personal presence of Christ shall be with his people in the New Jerusalem all the time of the thousand years for Christ as the Lamb hath his Throne in it but Christ Spiritually onely is not the Lamb nor was he sacrifised in that sense Seventhly and lastly Because Isa 60. which Chapter as is most evident speaks not of heavenly glory but of a glorious state of the Church here on Earth is for time one and the same with this as plainly will appear by comparing one with the other Isa Rev. 60.11 the Gates shal be open continually they shall not be shut day nor night 21.25 And the Gates of it shall not be shut at all by day Verse 3. The Gentiles shall come to thy light and Kings to the brightness of thy rising Verse 24. The Kings of the Earth do bring their glory and honor into it Verse 10. Their Kings shall minister unto thee Verse 11. That men may bring unto thee the forces of the Gentiles and that their Kings may bee brought Verse 26. And they shall bring the glory and honor of the Nations into it Verse 1. Violence shall no more be heard in thy Land Verse 20. The dayes of thy mourning shall be ended Verse 4. God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor cry●●● neither shall there be any more pain Verse 19. The Sun shall be no more thy light by day neither for brightness shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory Verse 23. And the City had no need neither of the Sun nor of the Moon to shine in it for the glory of God did lighten it and the Lamb was the light thereof Verse 21. Thy people also shall be all righteous Verse 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs Book of life Yet because it would be a thing hard to be beleeved that the New Jerusalems glory should be here on Earth therefore it is said chap. 21.5 These words are true and faithful and again chap. 22.6 These sayings are faithful and true One thing here is of special concernment to be opened to the end the words of the seventh Vial may be brought to a reconciliation with the description of the New Jerusalem chap. 21. both as I have shewed being to be referred to one and the same time which is this Seeing John in describing the New Jerusalem saith I saw no Temple therein Chap. 21.22 and the contrary is here intimated There came a great voyce out of the Temple of Heaven how can these things agree or the one be made Expository of the other when they speak things contradictory I answer John saw no material Temple such as was in Jerusalem of old to which here new Jerusalem is opposed Or secondly which I rather incline to John saw no such Temple as was the former Temple or Church-state under the Gospel But that a Temple there shall be is manifest for saith he in the next words which are given as a reason why no such Temple as formerly had been should be in this New state because indeed they should now have a better Temple The Lord God Almighty and the Lamb is the Temple of it So that a Temple there is but this shall not be such a Temple in which Christ through outward Ordinances as a medium is conveyed to his and they by faith enjoy him as now for what need of these things when Christ is with his people and to be enjoyed in another way of Vision● yea the duration of these things is but untill his coming 1 Cor. 11.26 For as oft as ye eat this bread and drink this cup yee shew the Lords death till he come And the Apostle is clear in this that all injoyments of God by faith cease when sight takes place 2 Cor. 5.7 1 Cor. 13.8 9 10 11 12 13. And indeed what use will there be of 2 Glass to see Christ in when he shall present himself face to face which he will do at the day of his appearing 1 John 3.2 It doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is yea to behold the Lamb thus shall be a principall part of the New Jerusalems glory Rev. 22.3 4. They shall see his face and his name shall be in their fore-heads So that this Temple shall not be a worshipping of Christ and an injoyment of him through outward ordinances but rather a more immediate worshipping and injoyment of him in himself who therefore in this New Jerusalem is not onely the person worshipped but the very Temple we worship in And this which now I am speaking of is I ta●● 〈◊〉 clearly held forth in those words of the Apostle Heb. 12.26 Yet once more I shake not the earth onely but also Heaven which place he quotes from Haggai chap. 2.6 7. which before I have proved relates to this time Now as Christ at his first coming shook the legal worship which the Apostle tels us stood in meats and drinks and carnal Ordinances imposed on them until the time of Reformations Heb. 9.10 for which reason the shaking hereof is called ashaking of the earth and did at his resurrection establish another way of worship far more spiritual than the former yee having also some outward Ordinances and Institutions as the former had which in Scripture is frequently called as opposed to the other Heaven and the Kingdom of Heaven so at his second coming will he shake this worship cast this Temple though more spiritual than the former to the ground also for saith he yet once more I shake not earth onely but Heaven also i.e. all the worship that now is I mean outward is upon Christs second coming to be removed and such a Kingdom and Worship instead thereof is to be set up as can never be shaken i.e. shall never be broken in peeces any more as the former worships have been but shall be the same for kind being as I have said a more immediate worship with that which shall be in Heaven hereafter And not darkly is this hinted Isa 60.19 20. The Sun that is those outward things which before were as a Sun under which are comprehended outward

Papals which is expressed by making merry sending gifts one to another Rev. 11.10 And what was that but the death of the Witnesses as the Text tells us Upon this Victory over the Witnesses that had been but a little before struggling with her and like to have ruined her the Whore is now so imperiously proud that as Nebuchad●ezzar of old a little before his fall speaks out Is not this great Babel that I have built so she also in her pride cries out I sit as a Queen am no widow and shall see no sorrow as to say I was lately afraid I should have been spoyled of my glory been made a widow and seen forrow but now it is otherwise my enemies are under my feet I am Mistress and Ruler therefore I sit as a Queen c. And that the killing of the Witnesses should be here noted is yet more clear if we consider how that as those words are spoken in the present tense and therefore cannot relate to former past boastings so do they admirably agree in point of time to the killing of the Witnesses for that as I have said is to be in the very last three days and a half of the Beasts Tyranny and the Witnesses wearing Sackcloth which time is no sooner expired but as one of the first things Rome is ruined accordingly this boast is immediately before Romes ruine And therefore observe the words themselves and you shall find that even whilst the Whore is in this jolly fit instantly and unexpectedly comes her ruine upon her and the downfal of Rome her chief City Rev. 18.8 Therefore shal her plagues come upon her in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord God who judgeth her Vers 10. For in one hour is thy judgement come So Vers 17.19 One day one hour that is from the time of her glorying whilst she is thus glorying over the dead Winesses up start the Witnesses down falls Rome 3 CONCLVSION That the killing of the Witnesses shall be in the latter end of the third Vial. Two things proved make this Conclusion firm 1 That some Vials shall be poured out before the slaughter of the Witnesses 2 That the Vials poured out shall be only the three first The first of these is sufficiently proved by Mr. Woodcock in his Treatise of the two Witnesses p. 20 21 22 23. I shal not here repeat his Arguments but refer the Roader to the Author himself with adding this farther word that John being by one of the seven Angels which had the 7 Vials carried away into the Wilderness there to have the interpretation of the Vials is to me a manifest Argument that some of the Vials are poured out whilst yet the Woman remains in the wilderness why else should the Angel of one of the Vials carry John into the wilderness there to learn the meaning of this mystery if the true Spouse of Christ to whom he reveals these secrets were not and that even in the time of some of the Vials abiding there Yea let me adde which will something more help us that I conceive this Angel to be no other but the Angel of the third Vial my reason is because the interpretation of the Vials which is the thing revealed to John Chap. 17. Chap. 18. c. begins with the third Vial for the first thing after the description of the Whore her self which is to be judged that relates to her judgement is the Lambs overcoming some of the Horns vers 14. which act is to be referred to the third Vial as I shall shew presently And indeed the reason why in the explication of the Vials the two first are left out and the Angel begins with the third is because as I have observed upon the Viols p. 260 261 262. Christ in the two first Vials is but regaining his own not yet invading his Enemies Dominions till the third Now because all that John in the explication hath shewed him is only the judgement of the Beast and Whore which as I have said are first described then their judgement peece by peece declared therefore the two first Vials are omitted as being another thing rather I say Christs getting his own then as yet judging his Enemy and he begins with the third where the judgemens of the Where the work of breaking the Great Image casting down the Thrones of the Fourth Beast begins This being so as it teacheth us that the discovering-time of the Great Whore in her true Colours and the judgements o● God to be executed on her and the glorious Kingdom of Christ to follow thereupon is to be looked for under the third Vial the Angel of that Vial shewing John these things So also it teacheth us that under the third Vial the Church is to be in the wilderness therefore John is carried thither to learn these things But beyond this Vial she is not to be there as also I shall shew by and by The term therefore of the Womans being in the wilderness expiring under the third Vial it hence follows That the death of the witnesses which is the concluding time of that long term should likewise fall under the third Vial. And indeed because the blackest day one of them that ever the Church of Christ met with is to befal her under the third Vial in the latter part of it therefore as I conceive are the glorious discoveries of the judgement of the Great Whore and the Beast her Enemy and of the Kingdom of Christ following thereupon made known to the Saints under the third Vial to bear up their spirits in this day it being the way of God with his people wh●n he brings any fore sufferings on them to forelay them with somewhat which may make them able to bear it This I adde in the general only I come now more particularly to prove the thing viz. That the killing of the Witnesses is to be under the third Vial at the latter end thereof My Reasons are these 1 Because the Angel of the fourth Vial hath this work committed to him by special dispensation over and besides the pouring forth of his Vial though he performs it together with that viz. To give call to and assist the Witnesses rising See my Discourse upon the fourth Vial. By consequence therefore the Witnesses must lye dead in the latter end of the third because the Angel of the fourth Vial no sooner begins to pour out his Vial but immediatel they are rising 2 Because the particular acts of the Witnesses immediately preceding their killing which killing therefore is recorded in the next verse after these acts Rev. 11.6 7. seem to me to have a peculiar look unto the three first Vials agreeing with them most exactly according to that interpretation I gave of them whilst yet I had no such thing in mine eye both in their subjects and effects also As let us compare each with other 1 The subject 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

likewise it is said vers 26. after 62 weeks that is 62 added to the other seven spoken of vers 25. which make 69 shall the Messiah be cut off and not after 70 weeks shall the Messiah be cut off because indeed Christs sufferings came before the 70 week was fully and compleatly expired These four deducted there remains to be accounted upon only 486 years which passed from the 20 of Artaxerxes Mnemon until Christs Passion THESIS LVIII Our third part or period comprehends the number of years from the year of Christs Passion until the end of the year 1655 or which is all one the beginning of that noted year 1656. THESIS LIX Within this Period we are to account upon 1622 years thus Christ was thirty years old when he began to preach Luke 3.23 from the time he began to preach until his Passion the common opinion holds three years and a half but we are to account three years only as is clear from Christs own words Luke 13.32 Go ye and tell that Fox Behold I cast out Devils and I do cures to day and to morrow and the third day I shall be perfected vers 33. Nevertheless I must walk to day and to morrow and the day following Shewing us that Christ in preaching spent three full years and yet but three for as he is baptised at the very beginning of the seventieth week i.e. at the beginning of the first day or year of that week so he is perfected at the end of the third day of that week or the third year from the time he began to preach Christ then at the day of his Passion was three and thirty years old which three and thirty years because our common account begins from the year of Christs Nativity we are to deduct these deducted of 1655 there remains only 1622 which we are to account upon THESIS LX. Let us now reckon up the three last periods that wee have gone through and see what number of years of the 2300 we have already gained those yet behind will fall in of themselves The first period from the first of Cyrus to the twentieth of Artaxerxes Mnemon contains 147 years The second from thence to Christs Passion 486 years Both together makes up 633 The third period from Christs Passion to the year 1656 contains 1622 The total Sum is 2255 It follows then that with the beginning of the year 1656 there are 2255 of Daniels 2300 years expired the remaining years are only 45 which will expire A.D. 1701 the very year in which Daniels 1335 dayes doth also expire THESIS LXI The 2300 dayes of Daniel are the best and surest Chronologie of the Number of the worlds years that have passed since the first of Cyrus or the beginning of the Persian Monarchy until this present day THESIS LXII The 2300 years ending according to our former Computation at the same point with the 1335 is a good Argument to prove that our course by a good hand of Providence hath been steered aright both as to the beginning of either number and also the carrying on of this great number for should we seek after any other beginning of the 1335 dayes then what we have before stated the 1335 dayes could never be brought to end with the 2300. Or in case the head of the 2300 dayes were to be placed either higher or lower or the Computation to be made otherwise than what hath been laid down then would not the 2300 dayes concur in their end with the 1335. And such a Computation it is necessary should bee made as may bring both these to end together THESIS LXIII The Harmony that is betwixt all those Mystical Numbers we have passed through is a thing very glorious and admirable to behold for there is not any one of them but affords a beam of light to the other The 1290 dayes affords a great beam of light to the 1260 and contrariwise the 1260 to that again The 1335 dayes affords a glorious beam of light to the 2300 and contrariwise the 2300 to that again Finally as the beginning of the 1260 proves our beginning of the 1335 to be true so our beginning of the 1335 proves the beginning of the 2300 to be true And contrariwise as the beginning of the 2300 proves the beginning of the 1335 to be true so the beginning of the 1335 the beginning of the 1260 to be true So that which is glorious to consider the Mystical Numbers of Daniel and the Revelations though diverse and having diverse beginnings yet have within themselves such an universal Harmony that each one serves to inlighten the other and the other him again THESIS LXIV The final Conclusion is That the rise of the Witnesses the end of the Beasts reign and treading underfoot the Holy City and the first stirring of the Jews will in greatest likelihood be in the year 1656 with which year ends the 1290 dayes the 1260 the 42 months The Personal coming of Christ the final destruction of the four Beasts or Monarchy and the compleat deliverance of the Jews in the year 1701 with which year ends Daniels 2300 dayes and his 1335. Matth. 24.48 But and if that evil servant shall say in his heart My Lord delayeth his coming 49. And shall begin to smite his fellow-servants and to eat and drink with the Drunken 50. The Lord of that servant shall come in a day when he looketh not for him and in an hour that he is not aware of 51. And shall cut him asunder and appoint him his portion with the Hypocrites there shall be weeping and gnashing of teeth A Concluding Word WHen Daniel understood by Books the number of the years whereof the Lord had said He would accomplish seventy years in the desolations of Jerusalem he set himself to seek the Lord by fasting weeping and mourning When Moses understood the time of the delivery of Gods people out of Egypt to be at hand he not only strengthned his Brethren but took courage and went in unto Pharaoh Though it is far from entring into my thoughts to compare my self with these yet is it my duty and desire to imitate them in their grace As to the first my hearts desire and prayer to the Father of mercies is That a Daniels praying Spirit might abound in my self and all the people of God at this day As for the second my intents and purposes were to have closed up this discovery with a solemn Exhortation First To the Higher Powers of this Commonwealth Secondly To all those who have fellowship with the Father and with his Son Jesus Christ within it But considering how poor and vain a thing the words of the Creature are and how little where much is spoken reacheth the heart if the Holy Spirit apply it not in my after thoughts I judged it better to leave it to the Spirit of God to set home these truths than to undertake to do it my self and therefore resting in these thoughts I shall only in a word or two deliver a Message and I hope not my own First To the Higher Powers the Message is this THIS PEOPLE SAY THE TIME IS NOT COME the time that the Lords work should be carried on Is it time for you O yee to dwell in your cieled houses and this work of Christ lye waste Now therefore thus saith the Lord of Hosts Consider your wayes Yea thus saith the Lord Consider your wayes For if at this time you lay aside that work wherein the cause and glory of our dear and blessed Redeemer is so neerly and immediately concerned and attend to work of another nature which comparatively he calls you not to he will assuredly in sore displeasure with shame and contempt lay you aside ruine shall come to Babylon salvation and deliverance unto Mount Sion another way Secondly To the people of God in this Common-wealth the Message is this That although you are verily as unworthy a generation of Saints considering how formal the profession of some is how loose the Principles of others how unlike Saints of old yea Saints but of yesterday we are all of this so great Grace now ready to be revealed as ever the earth bore Yet that the whole world may see and know the exceeding riches of his grace and that by the sheddings abroad of his love which is a way more suitable to Gospel administrations your over-grown corruptions may be rooted out and the breaches of Sion made up and you made to remember your own evill wayes and doings that were not good and to loath your selves in your own sight for your iniquities and abominations his grace shall with a notwithstanding triumph over all this your unworthiness and he will yet redeem his cause from the Grave carry on his work among you before you and by you as Instruments gloriously and speedily yea with a high hand for his Name sake Thirdly in particular to the Imprisoned Saints together with all those who in this day suffer the reproaches of men the scorn and censures of Brethren for the testimony of Jesus and upon the account of his Kingdom my Message is Your Brethren that hated you and cast you out for Christs name sake said LET THE LORD BE GLORIFIED but he shall appear unto your joy and they shall be ashamed Lastly To all Sions Children wheresoever they may be that take pleasure in her stones and favour the dust thereof let me say Lift up your heads with joy for your redemption draweth nigh For yet a little while and behold the Lord cometh out of his place to punish the Inhabitants of the earth for their Iniquity when as he hath purposed he will stain the pride of all glory and bring into contempt the honorable of the earth For it is the day of the Lords vengeance and the year of recompences for the controversie of Sion And though the scarlet Whore begins now to say in her heart I sit as a Queen am no Widow and shall see no sorrow yet shall her plagues come upon her in one day death and mourning and famine and she shall be utterly burnt with fire for strong is the Lord our God that judgeth her FINIS