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 ...

CHAP. III. Wherein is shewed the state of the Witnesses about, and in the time of their rise, from Rev. 14. opened.

SECT. I.

THE stream of Expositors, as they make application of the things Prophesied of in the 12 Chapter to the first period, or the time before the Beast arose; so also do they of this Prophecy that concerns the 144000 to the second period, or the 42 months of the Beast, judging these 144000 to be those Saints that should in several places within this time bear witness against the Beast; and accordingly they look upon the fulfilling of this Prophecy to be a thing past.

For my own part, as I saw my self constrained (not out of any desire of singularity, but for truths sake) to baulk the common road, and seek a new way upon the 12 Chap∣ter: So have I the same constraint lying upon me here, to dissent from the common opinion, and seek another. My Reasons are,

1 Reason, because this 144000 have their station upon Mount Sion, which noteth a fixed state, Psal. 125.1. Those which trust in the Lord shall be as Mount Sion, which cannot be removed, but abideth for ever. But the abode of the Church all the 1260 dayes is in the Wilder∣ness, noting a moveable uncertain condition, which at that 〈…〉〈…〉 in.

〈…〉〈…〉 the Church and people of God in time of old

(to whose state doubtless we have here an Allusion) could not be said to be footed upon Mount Sion, whilst they were wandring in the Wilderness; no more is it proper to say, that these 144000 in the Churches Wilderness-state, should yet stand upon Mount Sion, yea it seems to me, that this Character is given the 144000, and that in op∣position to the Womans former state, which was, and for a long time together had been in the Wilderness.

In a word, it notes thus much to me, that this 144000 are a People whose condition, after once they are gotten upon their legs, shall be fixed and stable, and not subject to such motions and mutations, as was the Womans former state in the time of her Wilderness-condition.

2 Reason, because all the time of the 42 months, the waters were subjected to the Whore, who sits upon them, Rev. 17.1. Come hither, I will shew thee the judge∣ment of the great Whore, that sitteth upon many waters; but at this time there is a voyce of many waters crying against her, vers. 2. And I heard a voyce from Heaven, as the voyce of many waters.

3 Because the condition of the Church all the 42 months, the 1260 dayes, is a sad mournful condition, they wear Sackcloth, they are under the power of Babylon, and therefore hang up their harps, as did Israel of old, whilst in Babylon, Psal. 137.1, 2. But the condition of the Church at this time is wonderously joyful, they play with their Harps, Sing a new Song, vers. 2, 3.

4 Because all the time of the 42 months, Christ hath no Throne visible in the world, but the Beast hath the Throne. But at this day Christ hath a Throne, vers. 3. They sung as it were a new Song before the Throne, vers. 5. They are without fault before the Throne of God.

5 Because the Characterising this 144000 by this, these follow the Lamb whither soever he goes, is to me

a cleer intimation that the Lamb was now upon his march to his Kingdom in the time of their standing up, yea had gone a good step, so far as many of his first followers had left him, and these only clave to him, which is not appli∣able to the state of the Church in the Wilderness, and that many hundreds of yeers ago.

6 Because that preaching of the Gospel, which immedi∣ately succeeds their standing up, cannot without a manifest forcing of the Text, be applied to the time of Waldus, Wickliffe, or any time already past, as will plainly appear when I come to open those words.

7 Because their standing up is not until the very hour of Gods judgement upon Babylon is come, vers. 7. Fear God, and give glory to him, for the hour of his judge∣ment is come; What hour is this?

Ans. The hour of Babylons downfal, whose judge∣ment comes upon her in an hour, Rev. 18.10. For in one hour is thy judgement come; and therefore to shew this to be the meaning, we have a Herauld in the next verse proclaiming the news of it, vers. 8. And there followed another Angel, saying, Babylon is fallen, is fallen.

For these Reasons, and some others, I could urge, I cannot look upon this Prophecie as contemporising with the 42 months of the Beast, the 1260 dayes of the Wit∣nesses and Woman, but rather as a Prophecie there to take beginning, where the 12 Chapter leaves us, which is about the end of the time, times, and a half, with the attempt of the Dragon against the remnant of the Womans Seed.

And so in an orderly manner things succeed thus. The Dragon having killed the Witnesses, endeavours to rid the world of that remnant of the Womans seed, that stand up for Christ in some other place.

Now the Lord Jesus seeing this, that the Dragons rage is such, that he cannot content himself with that unpara••eld

injury offered to him, namely to kill his Witnesses, hereby indeavouring to leave him without witness in the world; but because there is yet a little remnant in a corner of the world that stand up for him to bear forth his name and glory in the world, therefore the malicious raging Dragon must design upon them, and labour to root them out: Christ hereupon is so mightily provoked, and full of wrath and fury, and so jealous for his name, and his bowels do so work for his remnant, that he cannot now any longer for∣bear to behold the cruel rage and insolency of the enemy, but instantly appears (by a more glorious manifestation of himself than ever before) upon Mount Sion, i. e. in the midst of his people now come thither, calling together his remnant about him, by his presence incouraging them not to fear this great and dismal attempt, and assu∣ring them that the Dragon, ere he shall have his will upon them, shall beat him out of the field. And here will be the first glorious Rendezvouz in Canaan, all done before this day is to be reckoned but the War on the other side Jordan; that War was with a part, the Lamb with his followers encountring such only as stood in his way, and hindred his march towards the borders of the Promised Land, but this will be with the whole body of the Canaanites under con∣duct of the Dragon, who shall fall before the Lamb, and his 144000.

So that I say, we are to begin the Prophecie of the 14 Chapter, with the Dragons attempt against the remnant of the Womans seed, in the very concluding time of the 1260 dayes.

Should I say, That we we are to begin this Prophecy of the 14 Chapter from about the end of the Beasts 42 months, Chap. 13. and that John after he had seen the Beast acting his part upon the Stage, and now going off, beheld presently the Lamb coming up with his 14400, it amounts to the same with the other; so that whether

we begin from the end of the 12 Chapter, or of the 13. the beginning is stated aright, either falling to be in the very concluding time of the 42 months, the 1260 dayes. But I rather choose to begin from the Dragons at∣tempt.

1 Because by that beginning we have (as before wee have shewed) in the 12 and 14 Chapters, the Prophecie of the Woman compleat.

2 Because that attempt seems to be the reason of the Lambs appearance.

3 Because (as I have also said) the 13 Chapter comes in by way of digression, and the Prophecie as to the point of time and order, is compleat without it.

Object. Babylons downfal is spoken of after this Rendezvouz, vers. 8. And the Beasts followers are after∣wards threatned for worshipping the Beast, his Image, receiving his Marks, vers. 9, 10, 11. Therefore this Prophecie must contemporise with the time of the Beast.

Answ. This stands upon a supposition, which I deny, viz. That 42 months, is the utmost term of the Beasts continuance, and therefore Romes downfal must bee within that time; whereas I affirm (but shall here wave the proof of it) that the 42 months is only the time allot∣ted the Beast to continue a Tyrant, raging and tyran∣nizing over the holy City, the Saints, and the Nations, and not the time of his continuance, which shall be for some time after this term is run out, within which time Rome shall be ruined, and therefore is its destruction mentioned after this Rendezvouz of the 144000, and al∣so the Beast still, even within this time to his last, shall have many cleaving and adhering to him, who are the per∣sons here warned.

I know not any other Objection against this our me∣thod, that deserves a particular Answer. Something else

there is by some said for the common method, but he that shall observe our following Discourse, will find, that either it falls of it self, as I have stated the thing; or if not, may if he please, gather up that which will be a particular Answer to the thing (possibly) where his scruple lyes.

SECT II.

TWo things from our Discourse in the former Section are evident,

First, That the Head of this Propheey, is to be pla∣ced above a hundred years lower than the Head of the Vials; And indeed were there nothing else to be urged, yet he that shall but compare the persons and time when the Vials began to be poured forth, with the persons here spoken of, and this time, will find that to be the more early, this the latter; for,

1 Those that pour out the Vials have a mixture of fire with their Sea of glass, vers. 3. And I saw as it were a Sea of glass mingled with fire, noting (as Mr. Bright∣man observes) that though they had attained some de∣grees of purity, yet was it not such, but still there was a mixture of fire, hot jars, contentions, divisions, making of parties even amongst the Reformers themselves. But these here have all their Fathers name written in their foreheads, vers. 1. signifying (as I shall shew anon) a high pitch of union.

2 Those that begin the work of the Vials, their chief eminency lies in this, that they were got clear of the more gross defilements, and idolatries of Antichrist, set forth under the expressions of the Beast, his Image, Mark, the number of his name. I saw them that had gotten the victory over the Beast, and over his Image, and o∣ver his Mark, and over the number of his name.

But these have attained a higher pitch to renounce as well the more secret defilements by worldly selfish interests, as the more gross pollutions of Antichrist, which is the thing noted (as I have else-where observed) by their being redee∣med from the earth, vers. 3.

3 Those that begin the work of the Vials, were a party redeemed and picked from among the Idolatrous rabble of the Beasts worshippers; But these are a party picked and redeemed from amongst men, vers. 4. that is, from a∣mongst the Reformers themselves. Hence the Song these sing is a new Song, that none else can learn, vers. 3. i.e. it is a Song that goes in a higher, and more self-denying note, than the Song that was sung when the Vials began to be poured forth; and if we may say there is an alteration in the matter, I conceive it lies in this, the Song sung at this day shall be more purely Evangelical than that was; the Song of the Vials is a mixed Song, partly of Moses, part∣ly of the Lamb, something was in that, as well of Moses more dark administration, as of the Lambs more clear; But this shall be purely of the Lamb, nothing of Mo∣ses, no legality in this Song; but all is of the Lamb.

4 That Character of these, vers. 4. These are they that follow the Lamb whithersoever he goes, doth (as I have said before) clearly intimate to me, that this time is not the Lambs first setting forth, he had been marching before, viz. from the first day the Vials began to be pou∣red forth, yea fighting before, for the fight between Michael and the Dragon, chap. 12. and that betwixt the Lamb and the Kings of the Earth, Chap. 17. do both pre∣cede this time; by consequence therefore this must be be∣low the Head of the Vials, for the Lamb began not his march till the Vials began to be poured forth.

5 John sees no Throne as yet when the Vials began to be poured out, because Christ, as then, was but breaking in upon the world; but now (as we observed before) John

sees a Throne, noting, that at this day Christ hath gotten some footing in the world, so much, as in despight of them he can, and doth erect a Throne. And this consideration will save us an answer to that which seems to he as an Ob∣jection in the words, against the thing we are speaking; viz. That this one hundred sorty four thousand, at their first Rendezvouz, have no Temple, but those who pour out the Vials had, it seems therefore that they should be the lower, and these the higher.

Answ. Though true, no particular mention is made of a Temple, but these are onely said to stand upon Mount Sion, yet have they that which is more, namely, a Throne, and this those who began the work of the Vials had not, nor indeed could they then, because Christ erects himself a Throne, by casting down the Thrones of the Beast; but this work is done by the Vials, and therefore there could not be a Throne before.

From the whole it is clear, That the Head of the Vials is to be placed higher than the Head of this Pro∣phecie.

1 Hence we have done well to place the beginning of the Vials, as we have done in our Discourse upon the Vials.

2 Hence that opinion which makes this Prophecie to contemporise with the time of the Witnesses, and the Beast, is disproved, and our former method con∣firmed.

Should any here ask me a reason why the Head of the Vials is placed somewhat upwards in the Beasts Kingdom, and the head of this Chapter about the end of it.

I Answer, Because the principal work of this Chap∣ter, to do which, this 144000 are raised up, is to smite Antichrist in his Civil Inonarchical power, thereby to take his Kingdom from him, and to bring the Kingdoms

of this world under the Scepter of Christ; but now be∣fore Christ comes to deal with the Beast in his Civil Power, he deals with him upon another account, namely, of his encroachments upon Christs spiritual rights, to re∣cover them out of his hands, as I have observed upon the Vials, p. 260, 261, 262.

Now because the Vials set forth the whole of Christs dealing with Antichrist in a way of wrath; as well his dealing with him upon a Spiritual account, as a Civil, therefore is the head of the Vials seated more upwards in Antichrists Kingdom, than the Head of this Chapter which is placed at the end of it. This further confirmes me, that in my Discourse upon the Vials, I have been guided to place the beginning of the Vials aright, and in its proper place.

Secondly, Another thing following from our Discourse in the fore-going Section, is, That this 144000 which stand with the Lamb upon Mount Sion, are not the same with the sealed 144000, Chap. 7. which also farther ap∣pears.

1 Reason, Because the sealed one hundred forty four thousand, are sealed by way of preservation against some evill approaching; but this one hundred forty four thousand are gathered together to do some work for Christ.

2 The sealed 144000. are sealed before any of the Trum∣pets sound; but this one hundred forty four thousand are not congregated till about the time of the Witnesses rise, which is not till the latter end of the sixth Trumpet, Rev. 11.13, 14, 15. That the sealed One hundred forty four thousand are sealed before any of the Trumpets sound, is clear;

1 Because the very plagues that they are sealed for preservation against, are no other but the plagues of the Trumpets; The plagues themselves are mentioned Chap.

7.3. Hurt not the Earth, neither the Sea, nor the Trees, till we have sealed the Servants of our God in the fore head. Three sorts of plagues here are: 1 A plague upon the earth; this is expresly the plague of the first Trumpet, Chap. 8.7. The first Angel sounded, and there followed hail, and fire mingled with blood, and they were cast upon the earth. 2. A plague upon the Sea; this is the plague of the second Trumpet, v. 8. And the second Angel sounded, and as it were a great Mountain burning with fire was cast into the Sea, and the third part of the Sea became blood, vers. 9. And the third part of the creatures that were in the Sea, and had life, dyed, and the third part of ships were destroyed. 3. A plague upon the Trees; this is a part of the plague of the first Trumpet, vers. 7. The third part of Trees were burnt up, and all green grass was burnt up. Now the plagues being the very plagues of the two first Trumpets, it necessarily follows, that this sealing is, in time and order, before any of the Trum∣pets.

2 Because an express command is given to the Locusts under the fifth Trumpet, that they should hurt none but those onely, which had not the seal of God in their fore∣heads, Chap. 9.4. A clear Argument the sealing was higher, for the seal was then set upon Gods Servants, and not a thing to be set for future, and undoubtedly the words point us back to that very sealing, Chap. 7. which was before; yet the seventh Seal, which ushers in all the Trum∣pets, was opened.

The result is, That the One hundred forty four thou∣sand, which stand with the Lamb upon Mount Sion, are not the same persons, neither do they belong to the same time, with the One hundred forty four thousand sealed ones, the one belong to the first times of the Beast, the other to his last; the one are a company sealed at the time of the Beasts coming in the other are a company

congregated at the time of his going out.

To say, because the one are said to be sealed in their foreheads, Chap. 7.3. the other to have the Fathers name written in their foreheads, Chap. 14.1. therefore they must be the same persons, and either Prophecy relate to the same time, would have some colour of reason, in case the thing it self, by other substantial Arguments, were first proved, but till that is done, to urge this alone, is to begge the Question.

Nay, could the thing be proved, it would yet be a que∣stion, Whether the Seal, and the Fathers Name, are one and the same thing? and put case they are, another que∣stion will arise, Whether the end of sealing be not one thing, and the end of writing the Fathers name another? and if the ends be distinct, then may the times also. All this must be throughly cleared, before any Argument can be drawn hence.

Now the Reasons why the Congregated ones are set forth by the number of 144000 which is the number of the sealed ones, I take to be,

1 Because the number of 144000. were the Lambs chosen number formerly, and therefore they are the cho∣sen number still.

2 Because One hundred forty four thousand were the number he went off the stage with, when for a time he gave way to the Beast; and therefore they are the number which now (the Beasts time being out) he comes on with again.

As for any Mystery in the Number it self, it doth not appear to me that there is any, the use of this number, Chap. 14. being with allusion to the same Number, Chap. 7. and as for any Mystery there, I cann see none, save onely that Twelve times twelve (that being the way of numbering there, twelve, which is a definite num∣ber being put for an indefinite) makes up One hundred

forty four, and therefore so many twelve thousands are called one hundred forty four thousand.

SECT. III.

THe former things premised, to the end wee may know where we are, I now come to the matter of this Prophecy, which sets forth the state of the Church, within the third period; i. e. from the ending of the Forty two Moneths, the One thousand two hundred and sixty days, until the beginning of the One thousand years.

My intent as touching it, is not to carry an exposition through the whole, examining as I go each particular pas∣sage, with the minds of Writers upon it, that being a work which would prove tedious to my self, and possi∣bly to the Reader, but onely to give my own thoughts, as touching some things that are of more general concernment, and will be of more special use.

I shall sum up all within the compass of these four things;

1 Who these one hundred forty four thousand shall be.

2 The cause and manner of this glorious Rendezvouz, and the state or condition this 144000 upon their first congregating shall be in.

3 The excellent distinguishing Characters of them.

4 How the work shall go on, after once it is put into their hands.

As touching the first, Who this one hundred forty four thousand shall be; I answer, They shall be the Gentile-Saints; My Reasons are,

1 Because they are the renmnant of that Womans seed,

that within the first period was persecuted by the Pagan Roman Dragon, and afterwards in the second period by the Antichristian Dragon; but these are no other but the Gentile Saints.

2 Because they are such as the Antichristian German Dragon in the expiring time of the 1260 dayes shall raise a war against; but they are the Gentile Saints.

3 Because they are such, who within the time that the Witnesses lye dead, before the 1260 years are fully expired, are eminent for keeping the Commandements of God, and having amongst them the testimony of Christ: But this cannot agree to the Jews, whose com∣ing in is not till afterwards; therefore must be the Gentile Saints.

4 Because they are gathered to a Rendezvouz, and have glorious Characters upon them, and that before the downful of Rome, as will appear, compare vers. 1, 2, 3, 4, 5. with vers. 8. therefore cannot be the Jews, whose re∣ceiving Christ is not till afterwards, but must be the Gen∣tile Saints.

Lastly, I say no more, there is nothing in all this Chapter, save a single clause towards the end, that relates to the Jews, but the whole hath relation to the risen Witnesses, or Genti••e Saints, declaring how it shall be with them, and what shall be done by them against Antichrist, from the time of their rise, untill Christs appearance.

As for the 144000 sealed ones, Chap. 7. I spake my thoughts of them but now, which cannot be applied to any conversion of the natural Jews, unless we should suppose some conversion past many ages since; indeed the Text affords some probabilities for this Opinion, the Angel that hath the Seal coming from the East, vers. 2. the men∣tioning the Jewish Tribe, by name, together with the fol∣lowing description of the new Jerusalem. As for that Ar∣gument urged by some, from the multitude of all Nations,

Kindreds, People, and Tongues, ver. 9. whom they con∣ceive are spoken of by way of distinction from the sealed company, it proves not; because, should we suppose the Sealed company to be Jews, yet it is clear to me, that the Sealed company relate to one time, the great multitude of all Nations, Kindreds, People, and Tongues to another, and thereby the ground of distinction as to persons is taken away; for if these two relate to two times, then may we by the one understand the Jews, by the other, the Gen∣tiles onely, or Jews and Gentiles both. But to pass this, as for the probabilities the Text doth afford us, though I could as much as another incline to the opinion, yet must I say, I am convinced of it, they are but weak, and will in no wise counterpoise our former Arguments laid down to the contrary; yet if a way might be found out to reconcile both, that is, to make this sealing to have a respect to Natural and Spiritual Jews too, to the Spiritual Jews, about the time that Antichrist came into the World, to the Natural, upon the time of his going out; which latter, though their coming in unto Christ be long after the other, yet because they are the elder Sister, are chiefly spoken of, and their Tribes mentioned by name, and the other com∣prehended under them, it would be a thing very desirable. The doing of this may seem a thing impossible, but yet possibly it is not so, Something looking this way I have very lately had in mine eye, that it will do the thing I can∣not say, if it would, I conceive it not meet here to in∣sert it.

Yet for truths sake, to the end the thing in hand may be the more clear, and free from all exception, let us not∣withstanding our former Arguments, suppose at present the one hundred forty four thousand sealed ones to be one∣ly the Jewes, the sealing to note a conversion of that people yet to come; yet will it not therefore follow, that the one hundred forty four thousand standing with

the Lamb upon Mount Sion, should be the Jews also; for there seems to be good reason for it, why in case the other should be the Jews, yet that the Gentiles here should be set forth by the very same number.

1 The 144000 of the Jews are so called, because the picked and sealed ones of that people; but these being the picked and sealed ones of the Gentiles, may well be set forth by the very same number of 144000.

2 The day in which the 144000 of the sealed Jews are so numbred, is the first day that that People, as a Nation, shall be delivered from their bondage, and enter into Christs rest. This Rendezvouz, we read of Chap. 11. is the very first day of the Gentile Saints deliverance from Antichristian bondage, and entring the Spiritual Ca∣naan of rest, after that long Wilderness-condition, and therefore well may these be set forth by the same number of 144000, with the other.

3 The Jews in the day of that Nations coming in unto Christ, shall come in a great multitude, in which respect it is said of them, Isa. 66.8. Shall a Nation be born at once? therefore set forth by a greas number of sealed ones, viz. 144000; so likewise the Gentiles at the time of the Witnesses rise shall stand up a great multitude, set forth therefore vers. 2. by the voyce of many waters, and at the time of Romes ruine, which shall be suddenly upon their rise; John heats a voyce of much people, Rev. 19, 1. Of a great multitude, of many waters, and mighty thun∣drings (arguing abundance of Gentiles now come in) singing Hallelujah, praises for Romes ruine, vers. 6. therefore well may these also be set forth by a great number, yea the same of 144000.

4 The Jews and Gentiles, two Nations, whereof one only had the priviledge to be Gods people under the Law, the other hath this priviledge under the Gospel, being now both by this great confluence of either to Christ to bee

united under him as Head and King, and thence forward to have equal Priviledges, may therefore (either of them, being but as two several Bands marching to Christ) one from one corner of the world, the other from the other) be both set forth by the very same number of 144000.

To say no more, the sum of all is, That the 144000, here spoken of, are the Gentile Saints.

SECT. IV.

OUr second Particular is to inquire into the cause and manner of this Rendezvouz, and the condition this 144000 shall be in thereupon.

1 For the Cause, the accidental cause shall be the Dragons attempt upon the remnant of the Womans seed, who by making war upon them to do them a mischief, shall do them the greatest good, and himself the greatest mis∣chief that can be.

But the efficient cause shall be the Lambs standing upon Mount Sion, vers. 1. And I looked, and lo a Lamb stood upon the Mount Sion, and with him 144000— This standing upon Mount Sion, we are to understand of Christs more glorious manifestation of himself, in his meekness, grace, and love, the precious vertue of his Death and Sacrifice (in which respect he is called a Lamb) to his Churches and People, where this remn••nt shall be, and that more generally at this time. He shall make his people generally and wondrously sensible of the greatness of his pardoning love, and how he hath ingaged so far as to become himself a Sacrifice for them; withal assuring their hearts, That the day is come, that he is to take his King∣dom, and now all they can do for him in way of requital, is to gather about him and help him, to stand by him in his great work of taking vengeance on the Beast, overturning the Thrones of Kingdomes; and therefore he calls upon

them now to quit all earthly respects, and interests, and straight-way to arise, list under his Banner, and if they will but stand to him, though they may have their failings and haltings, yet will not he use martial Law, but lead them, and march before them, with meekness, gentleness, and love. Here is the principal efficient cause.

2 The manner of their Rendezvouz, we have vers. 2. And I heard a voyce from Heaven, as the voyce of many waters— the phrase seems to intimate, as if the thing should be by some general tumult, a mighty rush∣ing of waters, a voyce and cry amongst the waters. Now Waters in Apocalyptical phrase, and elsewhere, (as I have observed in opening the subject of the third Vial) denote the common people, and in this place it is necessary we so interpret it, because the voyce of Waters is distinguished from the voyce of Thunder, which John hears after∣wards.

And further observe, these waters are not the common waters, but they are the waters of Heaven, i.e. of the true Church, and its members, therefore the voyce of waters is heard from Heaven.

Yea further observe, the voice of waters from Heaven is a great voyce, for it is a voyce not of a few, but many waters, noting, that the Spirit now acting shall be general, the cry to arise, general.

There had been a little rushing of waters before, a cry of one here, another there; but now, what was before set home upon some particular hearts, is upon the hearts of Gods people in general, and the voyce of waters is a great and general voyce, the cry runs on the sudden throughout the Churches and Saints, and all are instantly upon their legs.

3 The state and condition they shall be in upon this their Rendezvouz, is set forth in two things.

1 They shall be owned by some eminent Head whom

God will either raise up among them, or make to appear for them. This Head is noted by the voyce of the great Thunder, it being the phrase of the Holy Ghost in this Book to call the common people Waters, the Heads and great ones Thundrings, Rev. 19.6. I heard the voyce of many Waters, and the voyce of mighty Thundrings, saying, Hallelujah. It teacheth us thus much, That Christ will raise up some such faithful Instrument to bee his Lieutenant General to lead on this his 144000, whose name shall be as a great Thunder in the world, dreadful and terrible to the Antichristian party.

And whereas it is the voyce of but one Thunder, it in∣timates, that at this first Rendezvouz, there shall appear but some one noted Head for Christ, but a while after, when the work is gotten a little forwarder, we hear of many Thun∣drings, Rev. 19.6. i.e. many great One, Heads, Rulers, who either wanted opportunity or courage at first, shall now come in, and joyn with this party.

2 They shall begin their march with praises. The Lamb being now upon Mount Sion, his remnant gathered about him, an eminent Head by Christ raised up, and set over them, the first work they do is to sing praises. I heard the voyce of Harpers, harping with their Harps. The Holy Ghost in these words alludes to the way of praising God in time of Old, when Gods people in their praises made use of Instruments of Musick, and particu∣larly, and as that which was in most common use, of the Harp, Psal. 33.2. Psal. 43.4. Psal. 71.22.

And methinks the first setting forth of the 144000. seems to be much like Jehoshaphats march against the children of Ammon, Moab, and Mount Seir, 2 Chron. 20. An infinite multitude of people, and Nations like the sand of the Sea, come up together against Jehoshaphat and Judah. The noise and rumor of their coming, doth 〈…〉〈…〉 ••istress the people, but seeking God, the Lord

setting it home upon the heart of Jehoshaphat and his people, that the morrow should be the day of his power, he would do the work for them, they should not need so much as to fight, only stand and behold the salvation of the Lord; fear and faint-heartedness now flyes away; they do not consult, whether are we strong, or whether are we weak; how is it possible we should deal with this multi∣tude? But being assured of the Victory, and that the day should be theirs, they begin a March with pr••••••es, singing, and rejoycing, before ever a stroke is struck, as if they had carried the Field already. So will it be with this remnant at this day, the raging Dragon in his wrath and fury comes on gaping upon them; It is a miracle in reason, if ever they scape his mouth, but against this, to bear up their spirits, they have the glorious presence of the Lamb in the midst of them, this doth so wondrously animate them, that in the mouth of danger they fear none, but march o•• in the very face of the Dragon, harping with their Harps, i. e. praising and rejoycing, as knowing assuredly▪ the Lamb will manifest his power, they shall tread the Dra∣gon under their feet.

Thus much as touching our second particular; from the whole note, That notwithstanding the Witnesses them∣selves are undoubtedly, after their rise, to be esteemed a part of this 144000, yet shall the beginning of this glo∣rious company be not with them, but there where that remnant of the Womans seed shall be found, th•• the Dragon wars against.

I shall here in the close of this Section adde a word or two as touching Daniels Stone, the looking upon this Rendezvouz presenting that to mine eye. The first rise of this Stone we are doubtless to place with the beginn•••••• of the third Vial. My Reasons are,

1 Because it being the Stone alone that breaks the Great Image by smiting him on the Feer and Toes, we

are there to place the rise of it, where the Civil power of Antichrist, in any of the ten Horns (represented by the ten Toes) is irrecoverably broken to peeces. But the doing of this is begun with the third Vial, therefore with the beginning of that are we to place the beginning of the Stone.

2 Because Daniels Stone that smites, Chap. 2. and his Ancient of dayes that sits, Chap. 7. being one and the same, we are to reckon the rise of the Stone from the first day that the Ancient of dayes began to sit, and to cast down any of the Thrones of the fourth Beast. But this work was begun with the beginning of the third Vial, therefore there are we to begin the Stone.

Now let us look upon the work done of late yeers un∣der either of these notions, either as it is a breaking of the great Image, or as it is casting down the Thrones of the fourth Beast, for both are substantially the same, and in∣strumentally wrought by the Stone, and hath it not been done by a despised handful, which worldly powers would not have raised up at first, could they have holpen it, nor continued when raised, could they have had their will; but as the raising, so the continuing hath been from God more immediately, than by the endeavour of hands, i.e. humane means.

But now observe, as God never doth any wonderful work, but in the beginning of it, he puts some death upon it; so the most remarkable work that ever yet was in the world, viz. the Stone smiting the great Image, is no sooner on foot, but presently, even within that very Vial that the Stone begins to smite, comes the saddest blow, the blackest cloud over the work of God, that ever one of them, the world saw, namely, the death of the Witnesses, this stops the work a while, the Stone lyes still, by lying still it seems to moulder; In this extremity God ariseth, ••••kes the Scone into his hands again, forms it more strong∣ly,

by casting out the loose earthly matter, and firmly uni∣ting and cementing the rest, adding withal more matter to it, that so upon its next smiting, it may break in peeces whatsoever stands in its way. This is done in this glorious Rendezvouz, of which we have spoken.

SECT. V.

OUr third Particular comes now into consideration, namely, to consider of the Characters of this 144000.

As for the several Characters, we have vers. 3.4. I have given my thoughts of them already in the Epistle Dedicatory to my late Discourse upon the Vials; But what I then wrote being but as the first day-break of light into this Prophecie, and hoping (through grace) that I do now begin to see those things a little more clearly, distinct∣ly, and fully than at that time I did, I shall notwithstanding go over the whole again.

The first Character of them, viz. That they stand with the Lamb upon Mount Sion, relating more to their condition, than their qualification, I shall be silent as touch∣ing it; and the rather, because I have opened it already, Sect. 1. That omitted, we have besides it eight Characters in the Text.

I CHARACTER. They have their Fathers Name written in their fore-heads, vers. 1. i.e. they shall bee such who shall know one another by no mark, but only the Image of the Father, the Fathers Name written in their-fore-heads. And I take it that this is spoken of the 144000 followers of the Lamb, in opposition to the Beasts followers, of whom we read a little before, Chap. 13.16. That they have a mark written in their fore∣beads, i.e. they make up a judgement of persons by some mark given to them, one hath this mark, another

that mark, and men (as well good men as others) all the time of the Beasts Kingdome, know one another by marks, and such marks as are of the Beasts devising. But now when the Beast goes off the Stage, and the Lamb comes up, all marks that formerly men were known by are laid aside, and now there is no mark to know Saints by, but only this, The Fathers Name written in their fore-heads; There shall be no knowledge of Persons, as Presbyters, as Independents, as Anabaptists, &c. any longer, but the mark, the only mark that Saints shall know one another by, shall be the Image of the Father, The Fathers Name written in their fore∣heads.

This shall be the mark by which Saints in the time of the New Jerusalem, when the Lord shall be one, and his Name one, shall know one another by, Rev. 22.4. His Name shall be in their fore-heads, i.e. Grace and Holi∣ness, the Image of the Father, shall be so visible in them, that there shall be no need of any other mark to know one another by, but all shall be known unto each other by this. The beginnings of this shall be very eminent in this One hundred forty four thousand, and therefore we have this laid down as the great Character of them.

II CHARACTER. They sing a new Song which none can learn, but only this One hundred forty four thousand, ver. 3. The meaning is, This One hundred for∣ty four thousand shall go a strain higher in their actings and praises, then the Saints before them did; and for this reason many of the old Singers that sung the first Song, Rev. 15.3. shall not be able to sing this, it shall go in a note too high and spiritual for them.

III CHARACTER. They are such as are redeemed from the Farth, i.e. (as I conceive) such only as have ob∣tained to stand loose from earthly interest, being persons d••ad, and delivered from the evil of the honors, preferments,

pleasures, profits, of this present evill world, which not the Sons of Adam onely, but too many of the Sons of Sion are plunged in, and overtaken with.

IV. CHARACTER. They are Virgin-Saints, not defiled with women, vers. 4. I take this Character to be a Character distinct from the former, though not long since I judged either the same. And yet withall, the difference is no great matter, the former noting redemption from earthly interests and engagements in the general, i.e. earthly interests of all sorts, by which men, yea Saints themselves are oftentimes mis-lead, and drawn aside from following Christ; but this latter denotes redemption in a more spe∣cial kind, viz. from Antichristian interests, the particu∣lar defilements of the whorish Woman; the meaning is, this One hundred forty four thousand shall be a select number of such persons, who notwithstanding for a great part of their time they lived within the verge of that I∣dolatrous superstitious age, in which the whole world went a whoring after the Beast, yet did in that adulte∣rous generation keep themselves Virgins, not commit∣ting fornication with the Whore of Babylon, by having any hand in her Superstitions and Idolatries.

V. CHARACTER. They follow the Lamb whi∣thersoever he goeth, i.e. They shall be such who from the day they began to follow the Lamb, have ever kept him company in his most difficult paths, through rockie, craggie, thorny wayes; In dangerous paths, where they have been necessitated to put their lives in their hands to follow him; in desolate wilderness-paths, where they have been in a manner stripped bare of all outward comforts and injoyments, yet willing to quit all, rather than leave his company, in paths contrary to reason, flesh, and blood, to their own preferments, interests, &c. such shall these be. And this Character (I take it) is given to them in opposition to those who did follow the Lamb

sometime, so long as it stood with their safety, pleasure, honor, preferment, profits, &c. but when in following him they could have these no longer, they will follow him no further, the Lamb may march alone for them.

VI. CHARACTER. They are redeemed from a∣mong men; i.e. (as before I have noted) a picked party, not so much from the Antichristian crow of Idolaters, as the more pure party of the Reformers themselves, they shall be (as I have said) the very cream, the flower of the Reformed party.

VII. CHARACTER, They are the first fruits un∣to God, and to the Lamb, i.e. Either those that God makes more account of, as being more precious in his sight, than of other of his people; for the first fruits under the Law were accounted the most precious, and therefore were set apart, and consecrated to God; or else, (which I rather incline to) these shall be the begin∣nings of that large Harvest to Christ among the Gentiles, which he is to have after the Beasts time is out; For the first fruits were the beginnings of the Jewish Harvest; Or they shall bee in a manner the beginnings of that glorious Kingdom of Christ in the world, which shall break in peeces all other Kingdoms, and stand for ever.

VIII. CHARACTER. In their mouth is found no guile, vers. 5. that is, (as I conceive) They shall in a very naked and plain-hearted way manage their whole work, without driving on self-designs, under a vizzard and pre∣tence of serving and setting up Christ, or without acting by the RƲLES OF STATE-POLICY, which exposeth men to falshood, dissimulation and guile; no such thing shall be found in this One hundred forty four thousand, or their actings; but they shall without fear or favor let the world know what they intend and design, they are

for Christs Kingdom, and that the Crown may be set up∣on his Head; if the Kings of the earth will submit to it, and lay down their Crowns and Scepters at his feet, so it is, if not, they will endeavor to make them. And this I take to be the very meaning of the words, for the reason given in those that follow, For they are without fault before the Throne of God, i.e. they shall not dissemble in the business of Christs Throne and Kingdom, or they shall not seek themselves in the setting up of this King∣dom.

SECT. VI.

THe fourth and last thing comes now to be handled, viz. How things shall go on, or what shall be done in the world, from the time that this One hundred forty four thousand stand up, untill the beginning of the Thou∣sand years.

There are but two clear Prophecies in all the Revelati∣ons, that afford us matter for an answer to this Question; 1. That of the Vials, Chap. 16. taking in also its expli∣cation in the following Chapters. 2. That of the Wit∣nesses risen, hinted Chap. 11. vers. 11, 12, 13. enlarged in this 14 Chapter. As for so much as concerns our Questi∣on comprised in the first, I have handled that in opening the Vials, and shall not here repeat it. What may be collected from Chap. 11. I have given some general hints of it likewise in our first Chapter. All therefore I intend to do at present shall be to take up some few Observations, as lie couched in this Chapter, and will add some little fur∣ther light than what hath been already brought forth, to the Question in hand.

1 More generally, The work shall go on with a more swift and irresistable hand than ever formerly. Now shall not all the means and endeavors that can by the world

or hell it self be used, be able to hinder, but the wrath of God as a mighty over-flowing deluge shall irresistably come in upon the Antichristian ungodly world. This seems to me to be noted in that running and posting of Angels one after another, so soon as ever the work is set upon this Basis, vers. 6. I saw another Angel flie in the midst of Heaven, having the everlasting Gospel, ver. 8. And there followed another Angel saying, Babylon is fallen, is fallen, Vers. 9. And the third Angel followed them, saying with a loud voyce, If any man worship the Beast, and his Image, or receive his mark in his fore-head, or in his hand; The same shall drink of the wine of the wrath of God. Vers. 15. And another An∣gel came out of the Temple—. Vers. 17. And another Angel came out of the Temple—. Vers. 18. And ano∣ther Angel came out from the Altar, which had power over fire. The posting of Angels argues the work now to be hot, it runs like fire in a Thatch, every Angel or Instru∣ment makes a quick and speedy dispatch of his work.

2 More particularly, we have these things noted in the following part of this Chapter.

First, The everlasting Gospell is preached, vers. 6, 7. And I saw another Angel flye in the midst of Heaven, having the everlasting Gospel to preach unto them that dwell on the Earth, and to every Nation, and Kindred, and Tongue, and People, saying with a loud voyce, Fear God, and give glory to him, for the hour of his judge∣ment is come, and worship him that made Heaven and Earth, and the Sea, and the Fountains of waters. Five things we have here observable concerning this preaching of the Gospel, which shall be at this day.

1 The wonderful purity, and simplicity of the Doctrine of the Gospel as now held forth it shall be pur∣ged from those Antichristian mixtures and devices of man, which tend to nothing else but to corrupt and darken the

pure word of the Gospel, and lead souls from the simpli∣city of the Gospel. Hence it is called the everlasting Gospel, because it shall be now preached as it was at first; or all that dross that hath been, and is in the Doctrine of the best Preachers hitherto, shall now be purged out, and that onely which will abide the fire, and shall be everlasting, shall remain.

2 The matter it self, that shall be held forth as one principal part of this everlasting Gospel, shall be those things which concern Christ, judging the great Whore, and all his enemies, and the setting up of his own King∣don••, calling upon the Rulers of this world to worship the Lamb, throw down their Crowns, and Scepter at his feet; and therefore observe the matter of the Sermon is, Fear God, and give glory to him, for the hour of his judgement is come, and worship him that made Hea∣ven, Earth, &c. as to say, the time is come that the Lamb will judge the Whore, destroy the Beast, tremble all ye Na∣tions before him, ye Kings and Princes of the earth be wise, give glory to him, Kiss the Son, worship before him who made Heaven, Earth, the Sea, and the Fountains of wa∣ters, lest he be angry, and ye perish in the way, as he is in his march to his Kingdom.

3 The universal spreading of this Doctrine abroad, and that as it were in a moment; therefore the Angel, to note the swiftness of carrying it, is said to flye, and to shew the universal spreading of it, it is said to be preached, to every Nation, and Kindred, and Tongue, and People.

4 The publick, and boldholding of it forth; such a spirit shall be upon the Preachers, that they shall not whisper these things, and speak them in private corners; but openly and boldly in the Market-street; yea, in the very faces of the Kings and Princes of the Earth. Hence to note the publickness of it, the Angel is said to flie in the midst of Heaven, i.e. openly, in the view of all, and to

note the publickness and boldness both, is said to proclaim it with a loud voyce.

5 The great measure of faith that shall be upon the Preachers, as to this particular business, that the very time is come in which God will judge the Whore, therefore they cry out, The hour of his judgement is come. As to say, Flatter your selves no longer, O ye Papists, sit still no longer, O ye Protestants, with this in your mouths, the time is not come, the time is not come, for assure your selves Christ will now delay no longer, The hour of his judgement is come.

Secondly, Romes destruction now comes unavoidably upon her, vers. 8. And there followed another Angel, say∣ing, Babylon is fallen, is fallen. The words Babylon is fallen, is fallen, are not (as I conceive) to be looked upon as words of faith concerning a work to be done, but rather a Proclamation of a work already done. This Angel is but the Messenger and Herauld of those glad tydings, who spreads this news over the Churches and Nations; which what with the greatness of it, the suddenness, and unex∣pectedness of it, begets such wonderment, and joy, that the whole World in a manner is filled with Hallelujah's, Rev. 19.

Thirdly, A serious and solemn warning to all those who shall yet adhere to the Beast, Vers. 9. And the third Angel followed them, saying with a loud voyce, If any man worship the Beast and his Image, and receive his mark in his fore-head, and in his hand. Vers. 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indig∣nation, and he shall be tormented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb. Vers. 11. And the smock of their torment as∣cendeth up for ever and over, And they have no rest day nor night, who worship the Beast and his Image,

and whosoever receiveth the mark of his name.

But why are the Papals warned by pronouncing a∣gainst them so dreadful a threatning at this day?

Answ. The reason hereof I take to be this, because the day of Christs coming, and the fatal ruin of the Beast and his followers, is now at hand, therefore the coming of Christ, and the treading of the Wine-press, follows immediately upon this.

Now Gods way is, ever before his fatal blow, to give his enemies such a warning, as may both leave them inex∣cusable, and clear his justice before all men in their de∣struction. Hence in regard the dreadful day of the Lords wrath is immediately to approach, in which the Beast is to be slain, his body destroyed, and given to the burning flame, the Beast and false Prophet both to be cast into the Lake of fire burning with Brimstone; that therefore the Justice of God in this most terrible execution of his wrath might be apparent unto Men and Angels, God, before he will strike, stirs up some in a more special manner to make discovery among the Nations of the terror of the Day approaching, warning all, not to side, or have any thing to do with the Beast, whose final destruction and torment is at hand, and in case, notwithstanding this warning they shall, this is that they must certainly and suddenly expect, to drink of the wine of the Wrath of God, which is poured out without mixture into the Cup of his indignation, and to be tor∣mented with fire and brimstone in the presence of the holy Angels, and in the presence of the Lamb, the smoak of which torment of theirs, shall ascend up for ever and ever.

I have sometimes thought this Angel may be the same with that Ch. 19.17, 18. for both are immediately before the Great Day of God Almighty; both seem to have very clear light into that thing, of the destruction of Gods e∣nemies; therefore as the one paints out the very nature

and manner of their torments, so the other is said (as to this parsicular, viz. of the certain ruine of Gods enemies) to stand in the Sun, i.e. in clear light; both speak with abundance of saith, the one to the Papal power, assuring them of ruine; the other to the Fowls that flye in the midst of Heaven, i.e. the neutral party, who would willing∣ly joyn with the Conquering side, could they tell which that side would be, therefore are most fi••••y described by such Fowls, whose chief desire is prey, and said to flye in the midst of Heaven, because they keep themselves as it were in the middle betwixt. Heaven and Earth, the Saints party, and the party of the Beast, not knowing which to fal in with, yet would willingly be of the winning side, and where they might have prey. Now these the Angel assures that if they will joyn with the people of God they shall have vict∣ory and spoyl, be both of the winning side, and have prey to boot, as to say, You that waver, and are doubtful which side to take, would you bee of the prospering side? take this then, for assuredly the Victory shall fall to this party.

Now whether or no these Angels are two, or but one, I shall not be curious to determine, nor is it a thing so ma∣terial for us to know; Onely such a thing may be, and it is not improper to say, That one and the same Angel may do both these works, and that in a manner together, viz. inform and invite the one, whilst he threatneth and warneth the other.

4 A sweet word of Heavenly consolation to the Saints and people of Christ, the blessed day of their redemption being now come.

Vers. 12. Here is the patience of the Saints; here are they that keep the Commandements of God, and the faith of Jesus; That is, in effect, to say. Here is the end and fruit of the Saints patience, here is the blessed reward of keeping the Commandements of God, and holding the faith of Jesus; Now, now the day is come, in which it

shall appear that the Saints have lost nothing by waiting patiently upon God for the fulfilling of his word, by keep∣ing the Commandements of God, holding the faith of Jesus. The world have looked upon them as fools, and counted their life a very prison; but here, here are they that keep the Commandements of God; here is the day of making up a right judgement of them; here is their condition visible from under a veil. Now, now, O yee world, look upon them, see what you think of them now, and of all their patience, obedience, and faith; whether were they fools, as you esteemed them, or no?

5 And last, We have Christs Personal coming, vers. 14. And I looked, and behold a white cloud, and upon the cloud one sate like unto the Son of man, having on his Head a golden Crown, and in his hand a sharp sickle. That Christs Personal coming is the thing held forth in these words appears,

1 Because the coming here is a coming of Christ, as he is the Son of man, which phrase doth ever point at Christs Personal coming.

2 Because he cometh in the Clouds, which is the manner of his Personal coming, Matth. 24.30. Then shall ap∣pear the sign of the Son of man in Heaven, and then shal all the Tribes of the earth mourn and they shall see the Son of man coming in the clouds of Heaven, with power and great glory, Rev. 1.7. Behold, he cometh with clouds, and every eye shall see him, 1 Thess. 4.16, 17. The Lord himself shall descend from Heaven with a shout, and with the voyce of the Arch-angel, and with the Trump of God, and the dead in Christ shall rise first. Then we which are alive, and remain, shall be caught up together with them in the clouds, to meet the Lord in the air, Matth. 26.64. Hereafter shall ye see the Son of man fit∣ting on the right hand of power, and coming in the

clouds of Heaven, Luke 21.27. Then shall they see the Son of man coming in a cloud with power, & great glory.

3 Because Christ comes with a golden Crown on his Head, which agrees to no coming so properly as his last, when he comes to receive his Kingdome, and when upon his coming, the Kingdomes of this world are to be given to him. Of this Daniel speaking, saith, Chap. 7.13, 14. I saw in the night Visions, and behold one like the Son of man came with the clouds of Heaven, and came to the Ancient of dayes, and they brought him neer before him. And there was given Dominion, and Glory, and a Kingdome, that all People, Nations, and Languages should serve him; his Dominion is an everlasting Do∣minion, which shall not pass away, and his Kindom, that which shall not be destroyed.

4 Because the Battle of Armageddon follows imme∣diately upon this coming. This is noted by the treading of the Winepress, vers. last. The phrase of treading the Winepress, is the very phrase used by the Holy Ghost in other places to set forth the terror of that day, Rev. 19.15. He treadeth the Winepress of the fierceness of the wrath of Almighty God, Isa. 63.3. I have trodden the Winepress alone, Joel 3.13. All which places I have proved upon the Viais to have their fulfilling immediately upon Christs coming in that terrible day of the battle of Arma∣geddon. So that by all circumstances this coming is the same, and can be no other, than the coming mentioned Rev. 16.15. Of which we have treated at large, and proved in opening those words, 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 un∣to 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 hence∣forth, 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 Etymo∣logie of the word, to translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 hap∣pily. Answ. But why from this time, seeing a Soul can∣not 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 preach∣ed 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 inter∣pretation; for who can think otherwise, but that the va∣nity 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 o∣thers) 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 conside∣red, 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 bles∣sing be placed there, rather than here, or as well there as here?

For my own part, I do conceive that the thing here in∣timated 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 accoun∣ted 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 ne∣cessary 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 glo∣rious rest of Christ, having now their good works follow∣ing 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 punct∣ually 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 Mar∣tyrs 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 Vin∣tage 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 Fats 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 cal∣led the Son of Man, here an Angel (which name is al∣so 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 An∣gel of either to be the same. Now the work of the Har∣vest 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 here∣by 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 be∣gan to be poured forth, had a Temple among them, Rev. 15.5, 6. this being the most remarkable thing concer∣ning 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 preva∣lency 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 exerci∣sed 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) ap∣pearingly 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 e∣ternally 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 Cir∣cuit 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 pre∣cedes 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 Al∣tar, 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 de∣stroyed, 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 concur∣rence that is amongst them, that the battle of Armageddon (which is that treading of the Wine-press here mentioned) shall be in the land of Canaan, near Jerusalem.

Hence that opinion falls to the ground, which would have this 1600 Furlongs to be a designation of Peters Patrimo∣ny, which (saith the Author of it) in the longest extent

thereof, from the wals of Rome to the River Po, is exactly 1600 Furlongs, whence (saith he) its probable that the Popes own Territories, may prove the Cock-pit of this execution, whither Christ as into a Wine-press, will from all parts ga∣ther the bloody grapes, when he means to tread them.

Another opinion I find hereof, which applies 1600 Fur∣longs to the greatness of the punishment, which shall befall the enemys of Christ at this day, and that in respect both of the multitude of those who shall be punished, and the length of their torment. Blood flowing so great a depth as to the Horse Bridles, and this, for 1600 Furlongs, is an Argument both of abundance of blood, and a long time of pressing.

This conjecture also agrees well to the Prophets, who speaking of this day, make mention of multitudes that shall be destroyed, Ioel 3.14, Ezek. 38. & 39. Rev. 16.14, 16. & 19.19, 20, 21. and also of length of torment, Isa. 66.24.

Now seeing that either of these opinions will, and do a∣gree to the mind of the Holy Ghost in other places, where mention is made of this day, I judge it most safe not to re∣strain the interpretation of so great a mystery to any one, but as the wisdom of God in Scriptures more plain, much more in places so mystical, is manifold, so to conceive that either, viz. the time, place, and greatness of the punish∣ment also may be here intended.

Thus once more we are come unto the day of Christs appearing, which though looked for but by a few, yet doubtless hastens upon us. By how much this blessed time is nearer, by so much the more doth it call upon us to have our eyes fixed thereupon; to awake, arise, put on our beautiful garments, and shake our selves of our dust; ga∣ther up our courage, our zeal, our life, our love to Christ, his cause and people; resolving within our selves for Sions sake not to hold our peace, and for Jerusalems sake to give him no rest, till the righteousness thereof go forth as

brightness, and the salvation thereof as a Lamp that burneth; till she who now is termed forsaken, and her land called desolate, shall become a Crown of glory in the hand of the Lord, and a royal Diadem in the hand of our God, and be no more called Hephzibab, nor her land Beulah, but the Lords delight, marryed unto him, the praise of the whole earth, an eternal excellency, a joy of many Genera∣tions, a City of solemnities, a Tabernacle that shall not be taken down, nor one of the stakes be for ever removed, where the glorious Lord will be unto his a place of broad Rivers and Streams, to water the City of our God, to re∣plenish and make fat the Mountain of his Holiness: Which things, as he hath foretold them in his Word, and will surely fulfill them in their season; So let me say, THIS GENE∣RATION SHAL NOT PASS TIL ALL THESE THINGS BE FULFILLED; for the time is at hand. He will finish the work, and cut it short in righteousness; Verily a short work will the Lord make upon the earth. Warch ye therefore and pray always, that ye may be ac∣counted worthy to escape those things, that shall come up∣on the world, and to stand before the Son of Man; For he that doth these things saith, Behold I come quickly, and my reward is with me, to give to every man according at his worke shall be. I come as a Thees•• Bl••ssed is he that watcheth and keepeth his G••rments, lest be walk ••••ked, and they see his shame: Even so, Come Lord Jesus, Come quickly. Amen.

Isa. 14.32. What shall o•••• now duswer the Messongers of the Nation? That the; Lord bath founded Sion, and the poor of his people shall trust in it.

From my S••••dy in Trunch the 23. day of the first Month, in the year of our Lord 1654.