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 ...

A brief and Seasonable Word, humbly offered to the View and Consideration of the Saints and People of God in this Generation.

Especially to those in whose hands for the pre∣sent the Work lyes, relating to the Work of the present Age or Generation we live in.

Act. 13.36. For David, after he had served his own Generation, by the will of God fell on sleep.

THis Chapter for the greatest part contains a rehearsal of that divine and heavenly Sermon preached by Paul at Antioch. The Subject-matter of his Discourse is Jesus Christ, the particulars insisted on, are his Death and Resurrection, the two main Pillars of Christian Religion, the two chief Heads, or Common-places, to which Paul reduceth his whole Gospel, 1 Cor. 15.3, 4.

His scope in treating of these being to convince the Jews (who were in expectation of the Messiah or Christ) That the Messiah was already come, dead and risen again, and that this Jesus whom he preached unto them was he, and also to perswade all sorts of men, whether Jews or Gentiles, who expected Salvation, to look for it

no where else but only from this Jesus who was dead for sins, and raised again for the justification of sinners.

And it seems this was the A••••stles ordinary way, and method of preaching, not only ••••e, but every where else, especially when he met with any Jews, as appears, Act. 17.2, 3.

The words read are brought in ••nder the last of these, viz. The Doctrine of the Resurrection, as the Apostle was proving and clearing that, for having evidenced Christs Resurrection from the testimony of many who were Eye-witnesses of the same, who had both seen him, and conversed with him after he was risen, vers. 31. Hee for the further confirmation thereof, makes use of that no∣table testimony of the Prophet David, Psal. 16.10. who seeing beforehand the Resurrection of Christ, spake thereof on this wise, Thou shalt not suffer thine holy One to see corruption: Which words, saith the Apostle, could not be understood of David, for they do no way agree to him, who fell on sleep, was laid unto his Fathers, and saw corruption, but they do most fitly agree to this Jesus, who was dead, and by the power of God in three dayes raised again, and so saw no corruption, and there∣fore must needs be understood of him, and by them his Resurrection was Prophetically pointed out many hun∣dreds of years before the time.

And it seems that this Argument drawn from the words of David to prove the Resurrection of Christ, was of no little force; For not only Paul the Apostle of the Gentiles, but Peter also, the great Apostle of the Cir∣cumcision, makes use of it to the same end and pur∣pose that Paul do••h here, Act. 2.25, 26, 27 &c.

The words themselves that I have pitched upon, are not any part of the Apostles Argument or proof, but some∣what worthy observation. David, brought in by the way (as it were in a Parenthe is) whilst the A postle was fol∣lowing

up of his main Argument, which was, how that David fell on sleep, was laid to his Fathers, and saw cor∣ruption, and that therefore this Prophecie of not see∣ing corruption could not be meant of David himself, but must relate to Christ, plainly importing his Resur∣rection.

But now there was something Antecedent to Davids falling asleep, very admirable and remarkable in him, which the Apostle will by no means let slip, but sets it be∣fore all, as a thing worthy their imitation, which is, how that David before hee fell on sleep served his own Ge∣neration by the will of God. For David after he had served his own Generation by the will of God fell on sleep.

I shall first Paraphrase upon the words, and then come to my Observations from them.

Served his Generation (i.e.) did the work of his Generation; What was the work of his Generation David applied himself unto? he was not an Idler, a Slug∣gard in his Generation. Timothy served with Paul in the Gospel, Phil. 2.22. (i.e.) did the work of the Gospel together with Paul.

His own Generation, not another Generation; every Generation (as I shall shew anon) hath its proper and pecu∣liar Work. Now David made it his business to find out and attend unto that Work which did properly belong to his Generation.

By the will of God. These words take in the ground or rise of Davids obedience, the matter and manner of it. The ground or rise was Gods will; God willed David to do the work of his Generation, and because God willed him, he did it; he served the will of God in serving his Generation, and therefore served his Genera∣tion, because it was the will of God. The mattor of Davids obedience was not humane inventions, or mens

traditions, but such things only, as God did will, and call him to do in his Generation. The manner of Davids obedience was not in what way he listed, or in humane prudence judged best, but in such a way as was most con∣sonant to Gods will revealed to him; as he did not of his own head frame the matter, so did hee not determine of the way or manner, but in both did set before him the will of God, and act according to that will.

Not to grasp together all that lies in these words, my aim being only at this, viz.

Doct. That it is an especial duty lying upon the Saints, to attend unto, and be active in the work or works of their Generation.

Gods famous Worthies who have gone before us (whereof David here is instance) have done thus, whose examples (though not in every thing, yet) in these things are rules to us, and therefore we should do it; yea, its the will of God, this David here grounds his obedience upon, which Will makes it as well our duty as his, and therefore we ought to do it.

In the carrying on of this, I shall shew,

1 What Generation-work is, and how the same differs from other works.

2 That Saints in the several Generations they have lived in, have ever had the proper and peculiar works of their Generations.

3 That it is a thing of very great concernment for a Saint to attend to, and be industrious in the work of his Generation.

4 Wherin doth the work of the present Generation lye.

5 How each one in particular may find out that part or parcel of it that is properly his work in his Gene∣ration.

6 And lastly, How Generation-work may be carried

on so, as that God may be served in the Generation.

First. What Generation-work is, and how different from other works.

Ans. Generation-work is that work, or those works which the way or manner of Gods dispensations in the age a Saint lives in, calls him unto.

When either the condition of the Church or people of God, or the transactions of God in the Age we live in, or the light of that Age calls us to some special imployment, we may look upon that Work to be the Work of the Ge∣neration.

So that in the Work of our Generation, although the matter of the work be no other, then what the word hath laid down, and is commanded in the general, yet the call to the Work takes its principal rise from the way or manner of Gods dispensations in, or unto that Age.

Hence the Work of the Generation differs from that Work which lyes upon a Saint to perform, as he is a Saint, for those Works are not limited to any one Generation, but are common to all; what I stand bound to do as I am a Saint, I am alike obliged to do in that respect, in what∣soever Age or Generation I live; but now the work of my Generation, I stand bound to that by vertue of Gods dispensations towards the Age I live in; in such manner, as that thing which now is my work living in this Age, did I live in another Age, wherein the dispensations of God were after another manner, would not be my work, but another thing would be my work.

Hence likewise the work out Generation is different from the works of our Callings, Staetion, relation, or pre∣sent condition, for every of these bring their several works, but these properly as they are such (i.e.) Works or Duties flowing from my Calling, Station, in the world, Relation, or present condition, are not the work of my Ge∣neration.

Though here I grant it, that the work of a Saints Ge∣neration, may fall in with the works forementioned, either those which lye upon him as a Saint, or those which are the proper works of his Calling, Station, Relation, or present condition, (i.e.) the work of a Saints Genera∣tion, and these, may be one and the same in Substance, though two in diverse respects, as I shall make out to you.

1 For common Duties which lye upon a Saint, as a Saint. A Saint may have some duties lying upon him as he is such a one, binding all Saints in all Ages, all the world over, which yet in some times may be the very work of the Generation.

As for example. Beleeving is a work which lyes upon a Saint as a Saint; A man as he is a Saint is alwayes, in whatsoever Age or Generation he lives in, bound to be∣leeve, and have confidence in the promise and power of God; but it may so fall out, that the dispensations of God towards his people may be such, as that beleeving, which is an especial duty lying upon Saints in all Generations, may be the great work God calls unto in that Age or Generation a Saint lives in. So it was in the time of Moses, and therefore (as I conceive) did God so severely punish the unbeleef of that Age, because this their fin was not only a neglect of a great and common duty, but a neglecting the very work of their Generation.

Again, Prayer is a duty, which lyes upon a Saint as a Saint, no praying man, no Saint; for Saints have their denomination from calling upon the Name of the Lord, 1 Cor. 1.2. But now Prayer, a duty so general, and com∣mon to all Generations, may be, as the case may fall out, one special work of that Age or Generation a Saint lives in. And so (I take it) it was in Daniels time, when Israels feturn from Babylon was approaching, and therefore Daniel is so stirred up to pray, and his Prayer made so

well-pleasing unto God, because he did not the thing only as a common duty, but as the work of his Generation.

And on the contrary, upon the same ground wee are now speaking of, God doth (as I conceive) forbid Jeremy to pray for the people of that time, because Prayer though as a common duty it remained, yet did it then cease as any part of the work of the Generation.

2 A Saint may have some duty lying upon him by vertue of his Calling, which may also be the very work of his Generation.

As for example; Suppose a godly man be constituted a General, or an Ʋnder-Officer in an Army, raised against some great and professed enemies of Jesus Christ, at such a time as by Gods appointment, the ruine of these his enemies draws neer; for him to fight for, and under those, in their defence who have given this power and com∣mand to him, is the very work of his Calling, that which his place injoyns him unto; but now considering the cause he is ingaged in, which is the pulling down of some potent enemies of Jesus Christ, which God in, or about that Age be lives in, hath determined to ruine; So his fighting is not only the work of his Calling, but the very work of his Generation also.

Again, put case a man is a Minister, the making known the truths of God to others is the work of his Calling, in doing whereof he doth no more then what his Calling requires of him, but now as such a one studies and con∣crives, making it his design, scope and aim, not only to speak truths (which another man by being conscientious in his Calling may do) but to speak truths, and truths in such a manner, as is most suitable unto, and may through the blessing of God most conduce to the good and benefit of souls in those times and places he lives in, so he doth the work of his Generation.

And as a Souldier in the field may do the work of his

calling by being faithful unto, and valiant for those who intrust him, and (yet the work of his calling and Gene∣ration being mixed) not eye all this while the work of his Gen••ration. So may a Minister in the Pulpit do the work of his calling by preaching truth soundly and power∣fully, and yet (not having respect to what truths the present Age, and the necessity of his hearers do in a more especial manner rather than others, call for the opening and applying of) he may miss the work of his Generation.

3 A Saint by vertue of his station and relation may have some duty lying upon him, which may be the work of his generation, and yet the work of his station and relation.

As for instance, A godly man is a Minister of a Family, for him now according to his ability, to teach, instruct, and prin••iple his Wife, Children and Servants, and to govern in his Family, is the duty of his station, or the place God hath set him in, and the duty of his relation also, as he is a Husband, Father, Master, and when he doth this, hee doth no other thing than what the station God hath set him in, and the bond of relation binds him to per∣form: Bu•• now when he doth so govern in his Family, and so instruct and principle those under him, and in re∣lation to him, as that both himself and his may acknow∣ledge, and in some measure answer the call of Gods pre∣sent dispensations towards the age he lives in, whether to suffer, if the dispensation call for that, or to be service∣able in any active way, to some special cause of God on foot in that age, he doth the work of his Generation; though his activity lye within the bounds of his family, yet so long as what he acts tends to bring himself and his, as much as may be, to answer the present dispensations of God, he doth the work of his Generation.

4 A Saint by vertue of the present condition he may be in, may stand obliged to some duty, which yet may be

the work of his Generation as well as of his condition.

As to exercise faith and patience under sufferings for Christ, is the work of a suffering condition; but now if my sufferings fall out in such an age wherein the Church of God in general lies under persecution, then the exercise of faith and patience under the Cross, is not onely the work of my condition, but the very work of my Generation, that which the dispensations of God in the age I live in, cals for at my hands.

By what hath been said, we see that such a case may be that in the substance of the work, that work which lies upon a Saint as a Saint, and which is the work of his calling, station, relation, and condition, may be the same with the work of his Generation; and yet in divers re∣spects there may be such a vast difference, that one man doing the same work, shall do more then that which lies upon him, and every one else as Saints, or which his cal∣ling, station, relation, or condition calls for, and another in doing the very same work, shall do all this as well and better than he, and the work of his Generation also.

From what hath been spoken as touching this, the final conclusion is, that the work of our generation is not any work distinct in substance from all other works (for were it sout would be a thing more easie to find it out than indeed it is) but the difference lies in considering the same work in divers respects, 'tis not diversity of work, so much as di∣versity of respect in working that makes the difference.

Secondly, The next thing to be opened is, That the Saints in their several Generations, have had, and still have their proper and peculiar works. My meaning is, That there is some work, which is more properly the work of Saints living in one generation, than it is of Saints living in another. Saints of this Generation have some works which Saints of former Generations had not; and Saints of former Generations had some works, which Saints of this Generation have not.

For the making out of this, I shall draw a line through the severall Generations that Saints from the beginning have lived in, and take a view of Saints, and of their work or works, each of them in their several Genera∣tions.

To begin with Noah (for I cannot point out all Gene∣rations from Adam downwards, but such onely upon which some remarkable actions of eminent Saints dwelling in those Generations are fixed, thereby making them me∣morable to after times) he besides all his other works had the proper work of his Generation, which was to build an Ark for the preservation of his house, and the crea∣tures from the flood and universal deluge; by which he preached a real Sermon for one hundred and twenty years to the Old World, all the while the Arke was a preparing, and by which the Apostle saith, Heb. 11.7. He condem∣ned the world, (i.e.) the persons of that Generation, and this work it was a work distinct from the work of all other Generations.

Next to him Abraham had the proper work of his Ge∣neration, which was, to go forth of his Country, and from his Fathers house, unto a Land which God should shew him, and there to follow God from one place to another, beleeving that one day his seed should en••oy that Land that now he was a stranger in; but in the mean time to dwell in Tents with Isaac and Jacob, heirs with him of the same promise. This was not the work of after Generations, yet was it the work of his and their Gene∣rations.

After him Mose and Aaron and other faithful ones in their dayes, had the proper work of their Generation, which was to look up to God, and trust him for meat, and drink, and rayment, and preservation in a barren wilderness where none of these things were to be had, and where they lay open to cruel enemies on every side, to the

malice of cruel imbittered enemies. To trust God in such an extraordinary way was not the work of after Ge∣nerations, which yet was the special work of this Gene∣ration.

Come to Davids time, he also had the proper work of his Generation, wherein (as our Text witnesseth) he served God, which was to cut down Gods enemies round about, and thereby to make room and provision for the house of God, which was to be built at Jerusalem, here was his distinctive work.

Next after him comes Solomon, whose distinct work was, to build the Temple of God, which his Father Da∣vid had made room and provision for.

To pass over the works of many following Generations, let us come to Jeremiah's time, had not Gods people in that age the proper work of their Genenation? which was willingly to put their necks under, and quietly submit unto the yoke of the King of Babylon, giving them∣selves up unto captivity until seventy years should be accomplished. God did not give any such positive com∣mands unto other Generations.

After this in Ezra's, Nehemiah's, and Daniels time, these Worthies, and the Saints of that age had the pro∣per work of their Generation, which was, to go forth of Babylon, and rebuild the Temple of God at Jerusalem, which Nebuchadnezzar had destroyed.

Thus all along in the times of the Old Testament, Gods Church and people in their several Generations have had their several works.

Let us look to the New Testament which dawned in John the Baptist, had not John the proper work of his Generation? which was,

to be the Fore-runner and Har∣binger of the Messiah, to declare to the Nation of the Jews that the Messiah whom they expected and waited for, was now approaching, and that the glorious Kingdom

of God, in the pure administration of the Gospel was at hand, and that therefore it did behove every one now to have their eyes and hearts turned from Moses towards him, and his administration, which was now approach∣ing,

After him the Apostles in their time had the proper work of their Generation; which was,

to go forth and publish the glad tydings of salvation, which before were cooped up within the narrow compass of Judea, to all the world, beginning at Jerusalem, to gather Saints together, so fast as they were converted, into Churches, and to appoint over these Pastors and Teachers, and also to give Rules and Directions for the right ordering and governing of the Churches unto the end of the world.

Let us come to the Saints of following Generations, had not they likewise their proper works? which was in some

to bear witness before the wicked world, and the Heathen Tyrants and Infidels of those ages wherein they lived, to the truth of that Doctrine they had received from the Apostles before them, by sealing the same with their blood, and willingly giving themselves up (as sheep to the slaughter) to the cruelties, tortures, massacres of the Paganish world, in bearing testimony to the truth of Jesus.

Afterwards the work of the next Generation, was to bear witness by writing, preaching, and all sound Doctrine, against the damnable Heresies of Arrius and his com∣plices, and others, which through that little tranquility which the Church injoyed under Constantine crept in, and overspread the Christian world.

In after ages for some hundreds of years together, the work of Saints in their Generation was to bear witness by speaking and suffering unto the truth and worship of Je∣sus, against the pernicious errors, and false worship of Antichrist, and the boundless and swelling pride, and pomp of that man of sin.

In Generations since, the work hath been to recover the truth and worship of Christ, which was well nigh buried under Antichrists reign, to its ancient purity, lustre, and beauty; And so Luther, and the Saints and Worthies of his Generation, as their principal work, did recover out of the jaws of the Beast, the precious truths of Christs Priestly Office, the glorious Doctrine of our justification by Christ alone, which was well nigh swallowed up by the Antichri∣stian innovations of Masses, Crosses, Pardons, Pennance, Purgatory, Vowes, Pilgrimages, solitary and single life, with other inventions of humane wisdom, for the procuring a righteousness of our own.

And since him the great work of Saints in their Genera∣tions hath been to recover the Kingly Office of Christ, which the Lordly pomp and tyranny of the man of sin and his followers had cast a mist upon, to set up Christ as sole King and Governor in his Churches, as well as the onely and alone High Priest of his Saints.

Thus Saints all along from the beginning of the world in their several Generations, have had their several works proper and peculiar to the Generations they have lived in; so as that what hath been the work of one Generation, hath not been the work of another; and what hath been the work of that other, hath not been the work of that, unless at such time (as it fell out in the Generati∣ons of Abraham, Isaac, and Jacob, and also the seve∣ral Generations of the Saints under the Roman and Anti∣christian persecutions) wherein the dispensations of God towards his people hath continued the same, and for sub∣stance alike for divers Generations together, there the work hath been the same; for no substantial change in dispensa∣tion, there is none in the work of out Generation, it being variation of dispensation that causeth the work of our Ge∣neration for to vary.

Third General Head; That it is a thing of very great

concernment for a Saint to attend unto, and be active in the work of his Generation.

Generation-work is the most neglected work of all others, with the generality of Professors, who either con∣sider not that such a work there is; or if they do, yet they think that it belongs to others, not to them to mind it; but in case they be industrious in those common duties which lye upon them as Saints, and those special duties which attend their Callings, Stations, Relations, or pre∣sent condition, it is enough for them, and matters not, whether they be active in the business of their Genera∣tion, yea or no. Yea many that are imployed therein do not sufficiently weigh the greatness of the work they have in hand. I shall therefore here endeavour to shew of how great concernment it is for a Saint to attend unto, and be active in this work, which I shall lay before you in some particulars.

1 God by his dispensations calls aloud for it. The dispensations of God have a voyce, and God oft by these bespeaks a duty, or duties of his people, Mic. 6.9. The Lords voyce cryeth unto the City—What voyce is this? why meerly the voyce of a dispensation, Gods dispensa∣tions being commands, Hear the Rod, and who hath appointed it; To disobey then the visible call of a dispen∣sation, is to disobey a command of God.

The hazarding our lives is a weighty matter, and if done carelesly, a great sin, yet Hester upon the visible call of a dispensation (viz. Gods cause and people of God lying at the stake ready to suffer) runs this sore hazard; to which though she was stirred up by Mordecai (as one Christian friend now may stir up another, in such a capa∣city as Hester was, to befriend Gods cause, were it now dying, as then it was) yet were not Mordecayes words her warrant, he being not indued with a Prophetical Spirit, norspeaking as such (as his doubtful speech she weth,

Who knows whether thou art come to the Kingdome for such a time as this?) but the call of the dispen∣sation.

Meroz was called by Gods dispensations to help the Lord against the mighty. We read not of any parti∣cular command Merez had to do it, only the call of a dis∣pensation (Gods people were under oppressors, and God was up to deliver them) which call Meroz neglecting. Meroz is doubly and bitterly cursed by the Angel of the Lord for it, Judg. 5.23. Curse ye Meroz (said the An∣gel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord to the help of the Lord against the mighty. Whereas contrariwise Jael the wife of Heber the Kenite, having no other call but this very call Meroz had (for though it were pro∣phecied a woman should slay Sisera, yet was not that re∣vealed to her, or in case it were, yet no particular woman named, that was no warrant for her) in obedience hereto slaying Sisera, is doubly blest, and that above women, as the other is doubly and bitterly cursed. Vers. 24 25. Blessed above women shall Jael the wife of Heber the Keni••e be; Blessed shall she be above women in the Tent—

2 Generation-work is of all others the greatest work, and a neglect herein the greatest sin. My mean∣ing is, that that obligation wherein I stand bound unto the work of my Generation, is a greater obligation, than that whereby I stand bound to any other duty; and my fault or error herein is a greater and more provoking error, than any other of my errors; which Assertion although it may seem strange, yet it appears thus, in that God him∣self doth more delight in, and account of that duty per∣formed, which is the work of our Generation, than he doth of the performance of any other duty, although it be a thing especially commanded by himself; and on the other side, God is more displeased with, and provoked

by those errors that men commit in the work of their Generation, than with any other of their errors whatso∣ever.

The first is evident in those words of Samuel to Saul 1 Sam. 15.22. Hath the Lord as great delight in burnt-offering, as in obeying the voyce of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of Rams. The offering sacrifice was Gods command, and a principal part of his worship in those dayes, yet when Saul out of pretence of obeying this command of God, disobeyed God in that other special command of utterly destroying Amalek, which was the great work God had to do, and Saul was imployed in, in that Generation; the Prophet from the mouth of the Lord doth not only reprehend him, and condemn his fact, but pronounceth these two things upon this occasion now compared together, that God did more abundantly delight in, and account of the obeying of his voyce in that work which was the work of Sauls Generation, than either he did, or would do in Burnt-offerings, Sacrifices, or the fat of Rams, though things of his own appointment: In a word, the meaning is this, that obedience to God in that thing which is the work of our Generation, is more acceptable to God than the performance of the most spe∣cial acts of his worship, as Sacrifice and Burnt-offerings in those dayes were.

Hence we find in Scripture (which serves further to evidence this) that when special Ordinances or acts of worship have come in competition with the work of the Generation, Ordinances and acts of worship, have yeelded and given place to that. Circumcision was a special Or∣dinance given to Abrahams seed, with that severity that the uncircumcised was to be cut off from amongst his people; yet forty years together, whilst Israel walked in the wilderness, the work of that Generation being such as

could not with safety to their persons admit of Circumci∣sion, which required some fixed abode, at least for some time (as Josh. 5.8.) which they were ever uncertain of, be∣ing to follow the motion of the cloud (as Num. 9.17, 18, 19, 20, 21, 22.) Circumcision though Gods Ordinance (rather then God will alter the way of his dispensations, which he could easily have done) for forty years together (till Israel was entred Canaan, and so from under that dispensation of the cloud) must, and doth yeeld and give place unto the work of the Generation.

And which i•• yet more, not only special Ordinances, but also common duties have given place to the work of the Generation. To keep inviolate Articles and condi∣tions of peace when made, though with a Turk, is a duty which the rule of common equity and justice betwixt man and man requires. Yet Jael when the work of her generation called for all the help she could lend it (though a league were betwixt Jabin King of Hazor, and her Husband, yet) in the time of peace (which peace too (as far as we can understand) betwixt her Husband, and this King, was kept inviolate, as on Jabins part) she (ta∣king her advantage) murders Sisera the chief Captain of Jabin King of Hazor in his Tent, and is so far from be∣ing blamed, as she is commended and blessed by the Holy Ghost for it.

And as this first is clear, so the other (viz. That neglect of Generation-work is the greatest sin) is as evident, not only from the foregoing words of God to Saul, 1 Sam. 15.23. paralelling his disobedience herein with sins of the highest, and of a scarlet dye; as Rebellion, Witch-craft, and Idolatry; but also if we consider, how that of all the sins we read of in Scripture, we find not any more provoking to the Lord, and falling so heavy upon the head of the sinner, as offences and neglects in the work of their Generation. The Spies who were sent

by Moses to view the Land of Canaan, because they sin∣ned against the work of their Generation, they presently dye of the plague before the Lord. The whole Congre∣gation of Israel (not Moses and Aaron excepted) be∣cause they distrusted the power and goodness of God, whereas the great work of that Generation was to trust God, and beleeve in his power and goodness, which Lesson they were taught by the daily dispensations of God to∣wards them, wherein his power and goodness were mani∣fested before them) have that heavy and dismal sentence passed upon them, That they should never enter into the rest of Canaan, but their Carkasses should fall in the Wilderness, Num. 14.29. which afterwards God in the way of his providence fulfilled upon them, causing them to wander in the Wildemess forty years, untill all that Ge∣neration was consumed. And which is very observable, they, befides this, were guilty of many other grievous sins, being Idolaters, Fornicators, Lusters, &c. as the Apostle tells us, 1 Cor. 10. beginning, and yet for none of these is the sentence passed upon them, but only for their miscarriage in that which was the work of their Gene∣ration, Heb 3.19. They could not enter in because of their unbeleef.

Yea wherefore was the unbeleef of the Jews in our Saviours and the Apostles time, punished so severely with a breaking off, and a rejection for now 1600 years together, but because therein they sinned against the work of their Generation, which was to beleeve in Christ, and im∣brace him as the Messiah, who they had long expected, and God in this age had sent amongst them? their crucify∣ing of Christ was a grievous sin; but because not a sin against the work of their Generation, therefore they are not for that act rejected, but contrariwise, after this the Gospel is by special command to be preached to them, as Luke 24.47. but for not beleeving in Christ, and re∣ceiving

him for the true Messiah, which was the work of their Generation, they are rejected (as Rom. 11.20—because of unbeleef they are broken off) and so remain unto this day.

To all which let me further add, that not in these only, but many examples more, it seems to be Gods usual way in the execution of his wrath against sinners, to write the sentence of their condemnation upon the forehead of this sin, rather than any other. Saul sinned in offering sacrifice, and was then threatned with the loss of the Kingdome, 1 Sam. 13.13, 14. But the execution of this threatning, and the unkinging of him comes in upon his miscarriage in that of Amalek, a sin against the work of his Genera∣tion. Aaron sinned most foul••ly in the business of the Golden Calf, and at another time in murmuring against Moses, but the sentence passed upon him that he should dye in the Wilderness, is for his not beleeving at the wa∣ters of Meribah, a sin against the work of his Genera∣tion, Num. 20.12, 13. God usually writing the sentence of his displeasure upon the forehead of the most provo∣king sin.

From what hath been spoken my Assertion stands firm, viz. That the obligation whereby I stand bound unto the work of my Generation, is a greater obligation than that whereby I stand bound to any other duty, and my fault or error herein is a greater error than any other of my errors. From which principle (before I leave it) I shal draw another, which naturally flows out of it, viz. That it is the duty of a Christian man, imployed in Genera∣tion-work, when other works, and this do stand in com∣petition, to choose neglect in any duty, rather than in that, wherein the work of his Generation lyes, yeat•• break through all that he may follow this, his obliga∣tion hereto being the greatest obligation, his neglect herein the most provoking sin. Which thing though for

the truth thereof it need not blush, carrying its evidence with its self, yet in receiving of it, use Christian wisdom, and much more in the practice.

And here as a Conclusion to all the rest, let me take the boldness for to add, what hath been sometimes the issue of retired thoughts, that for this reason hath God so glo∣riously, and eminently owned, beyond belief, and to ad∣miration, the never to be forgotten proceedings of the Ar∣my of England, because (though they have seemed, at least been charged by slanderous Tongues and Pens, with violating the bonds of relation) they yet have in all pressed on, and followed after (though through a cloud of dis∣maid difficulties and dangers) the work of their Gene∣ration.

3 In doing the work of our Generation, we are most serviceable to the design of God, that is on foot in the age we live in. As there never yet was an age in the world, wherein God was not driving on, one great design or o∣ther (although the manifestation of his most glorious de∣signs, and works of wonder, have ever been limited to some particular Generations;) so hath God in all ages de∣clared himself exceedingly well pleased with such of his children, whose obedience hath more directly fallen in with his design on foot in their age. Daniel whilst he is praying and mourning, hath the Angel Gabriel sent unto him with this redoubled testimony from Heaven concerning him, that he was a man greatly beloved, Chap. 9.21, 22, 23. Chap. 10.11, 19. Isay, Jeremy, and other godly men prayed, yet do not we read of any such testimony given concerning them praying, as here is concerning Daniel, Why so? the reason may be this, Daniels prayer fell in with Gods design; God was upon a great design, to de∣liver his people out of Babylon, this Daniel prays for, Gods design, and Daniels obedience meet together, and therefore doth God set a special stamp upon Daniels prayer.

Now in doing the work of our Generation, we are more serviceable to Gods design, than we can be any other way; for there being onely a respective difference betwixt these two (the same work which respecting God, is his design, respecting us, is the work of our Generation. Israels de∣liverance from Babylon was in respect of Gods design; but in respect of Daniel, the praying for this, was the work of his Generation) we cannot be active in the one, but in so doing we become serviceable to the other; as Daniel by prayer became instrumentally serviceable to Is∣raels delivery. Which by plentiful ordinary instance might be illustrated; but enough having been said for the under∣standing of the Reader in these few words, I shall not multiply.

4 God hath choyce distinguishing mercy for that man that follows him in the work of his Generation: as,

1 God will overlook many failings in that man. Caleb and Joshua were men, and therefore had their failings as o∣ther men, yet because Caleb and Joshua did cleave to God in that special work they were imployed in, Num 14.6, 7, &c. which was the work of their Generation, therefore God o∣verlooking all their other failings, as though they had none at all, pronounceth of them that they wholly followed the Lord, Numb. 32.12.

2 God will stand by that man and never leave him, that sticks close to him in the work of his Generation. Abraham left his Country to attend to the work of his Ge∣neration, and how did God in all perils stand by A∣braham? Abraham was put to it in Egypt, and like to loose his wife, God stood by him there, Gen. 12. Abra∣ham was ingaged with four Kings, Gen. 14. God stood by him there, Abraham was in a great strait at Gerar, Gen. 20. God stood by him there. Abraham stood to the work of his Generation, and God for ever stood by Abraham.

3 God will own that man in case he live thereto in the

work of the next Generation, that abides faithful in the work of the present Generation he lives in. It is said of Noah, Gen. 6.9. Noah was a just man and perfect in his generations, and Noah walked with God; teaching us thus much, by speaking in the plurall number, that Noah was just, walking with God in the generations he lived in before the flood came; and when the flood was coming, this Noah was the onely man that God did own in the work of that Generation. So Joshua was faithful in the work of that Generation whilst Israel journeyed in the wilderness, and how eminently did God own Joshua in the work of the next Generation, when Israel entered into Canaan?

4 God will provide a hiding place for that man a∣gainst those storms which may fall upon the Generation he lives in, that is active in the work of his generation. Noah had an Arke provided for him when a flood came upon the world of ungodly men. In Ezekiels time, chap. 9. when the destroying Angels were to pass through Jeru∣salem, a mark of deliverance was first to be set upon the foreheads of all those that did sigh and cry for the abo∣minations thereof, which was the work God in such an age did call unto, as Isay 22.12, 13. Yea though Noah, Daniel and Job (active men) living in a perverse back∣sliding generation, cannot ward off Gods blow from the generation, yet they shall deliver their own souls, Ezek. 14.13. to 22. Personal deliverances shall attend such men in common calamities, and National desolations.

5 God will reveal his secrets to such. Noah in his time had the secret of drowning the old world revealed to him. Abraham in his time the secret of Sodoms de∣struction, the secret of Isiaels bondage in Egypt, the secret of the Messiah's coming forth of his loyns, discove∣red to him. David in his time had that secret where the Temple should be built to him, 1 Chron. 22.1, 2. com∣pared

with 2 Chron. 3.1. Daniel in his time the secret of Nebuchadnezzars dream, the secret of the time of Christs coming in the flesh, chap. 9.24, 25, 26. and of the Jews conversion, chap. 12.11, 12. to him. And Peter and Paul in their time the secret of the Gentiles conversion to them, Act. 10.9. to 17. Gal. 1.16, 17. God having in all gene∣rations still made those keepers of his Cabinet, who have been faithful in the work of their generations.

6 God hath peculiar honor wherewith he will crown those persons that follow him in the work of their gene∣ration. Moses was eminent in his generation, and what peculiar honour had God for Moses? Num. 12.6, 7, 8. If there be a Prophet among you, I the Lord will make my self known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house. With him will I speak mouth to mouth, even apparently, and not in dark speeches, and the similitude of the Lord shall he behold. In the day of Christs humiliation, the Disciples of all other were most eminent in following and owning of Christ, and what beculiar honor hath Christ for them above others? Mat. 19.••8. Verily, I say unto you, that ye which have followed ••e in the regeneration, when the Son of man shall sit in ••he Throne of his glory, yee also shall sit upon twelve Thrones, judging the twelve Tribes of Israel.

5 Neglect of Generation-work exposeth a man to a ••orld of dangers: as

1 Danger of losing gifts and Talents. The sloathful ••ervant mentioned in the Parable, Mat. 25. not impro∣••ng the Talent given him, to his Lords advantage, in his ••eneration, hath his Talent taken from him, v. 28.

Saul (though a wicked man) had two great Talents ••mmitted to him by God, a Talent of a Kingdom, and a ••alent of common gifts of the Spirit, fitting him for ••vernment, and the discharge of his Office as a King.

which last is called the Spirit of the Lord, yet but a com∣mon Talent of Government, as is clear, because David is no sooner anointed King, and the right of Government his, but this Talent is taken from Saul, as one who now had no longer to do with it, 1 Sam. 16.13, 14. Both these he loseth by faultring in the work of his Generation, as compare, 1 Sam. 15.26, 28. with Chap. 16, 14.

2 Danger of losing communion with God. Whilst David was abroad in the field, hewing down Gods ene∣mies round about him, which was the Master-piece of work God allotted him in his Generation, what sweet triumphant communion had he with God, a clear testi∣mony whereof is, Psal. 108. (a Psalm most probably composed in the day of his glorious Exploits, chronicled, 2 Sam. 8.) But afterwards when David sending forth his servants about that work, which was his work in his Gene∣ration, betakes himself to his ease in his Palace, at the time of the Kings going forth to battel, 2 Sam. 11.1. (which circumstance of time is therefore (I take it) with such exactness noted, to give us to understand, that David ought now to have been abroad in person, the work being Gods, and not to have sent his Servants without him (though we may do our own work by a Proxie, yet Gods work calls for our persons) how sadly doth he lose his commumon with God, falling into that foul sin in the mat∣ter of Ʋriah, which was a blemish upon this holy man all his life time afterwards; and which although it is sad to consider, yet is observable concerning him, that notwith∣standing God by his Prerogative Royal, gave David not only the pardon of his sin, but also his life (which now by, blood-shed, though a King, was by vertue of that positive command, which admits of no exception, Gen. 9.6. for∣feited) as 2 Sam. 12.13. The Lord hath put away thy sin, thou shalt not dye. Yet do we not read of any thing remarkable (save only defending himself against some do∣mestick

insurrections, and forreign invasions) done by him afterwards, as before.

So also Solomon his son, whilst his thoughts ran upon the work of his Generation, what communion had he with God, God appearing to him once and again, and en∣duing him with wisdome (the thing he desired) above all that ever were before or since him: But when afterward his heart was more taken up with Women, than the work of his Generation, how did his former communion with God dye, and he that before built a house for the worship of the true God, now builds high places for Idolatry, 1 King. 11.7, 8. Which sad example ought to be had in perpetual remembrance by such as are imployed in Temple-work (the business of this age) that it fare not with them as with the builder of the material Temple, who first building gold to the true God, did afterwards build stubble to a false.

3 Danger of being laid aside by God. It hath been the ordinary way of Gods dispensations, as well in later as former times, to make use of some particular instrument for some time in his work, whom afterwards before the work hath been brought unto perfection he hath laid aside, by which, although (as not unlikely) Gods design may be to remove his peoples eyes from instruments to himself, yet it is observable, God hath seldome or never cashired a man by him imployed, till first by some means or other he hath cashiered himself; and which is more to be noted, the very thing which hath occasioned the laying of such instruments aside, hath mostly, if not ever, been some miscarriage or other in the work of their Generation, that being the fatal Rock such men split upon.

Once more here let us review that of Saul, whom God was pleased for some time to imploy, as a scourge to the Ammonites, and Philistines, and yet afterwards by one error committed in the work of his Generation, he is for

ever cashiered by God, and put out of his work.

But more strange and worthy observation is that of Moses and Aaron, two eminent instruments, and both godly, which God made singular use of in Aegypt, and at the Red Sea, in the Wilderness, and upon Mount Sinai, so appearing to them, talking with them, especially to Moses, as never man befides him enjoyed the like, yet these two so choise and worthy instruments, because they failed a little in the work of that Generation, which was (as before was shewn) to beleeve in God, and trust his power and goodness, although their failing was at such a time (which one would judge might render them excusable, at least less guilty) wherein the whole Congregation erred with them, and (as it were) did hurry them into it; yea and for Moses, he never fayled but this time, so that (this once excepted) he all along had followed God fully. Yet I say because they failed God in that work, which was the work of the Generation; they for that, and no other rea∣son, are laid by as to the perfecting of that work (viz. bringing of Israel into Canaan) which most happily and prosperoufly was begun and carried on a great way, under them as instruments, as Numb. 20.12. And the Lord spake unto Moses and Aaron, because ye believe me not, to sanctifie me in the eyes of the children of Israel, therfore ye shall not bring this Congregation into the land which I have given them. So exceedingly displeasing to God are errors in the work of our generation, that he will not let such things pass, no not in his dearest children, without some signal manifestation of his displeasure. And which I can∣not let pass without a further mark yet set upon it, as a thing most worthy the serious thoughts of every one, and such in especial, whom God above others, hath used and honoured in the work of the Generation, is, how that one single failing in the work of the Generation, may cause a Moses to be laid aside.

4 Danger of stumbling at the work of the Genera∣tion, and all the dispensations of God about it. The Jews in Christs time neglected the work of their Generation, which was to beleeve in Christ, & receive him as the true Messiah, whose coming their Nation was in expectation of, and the very work it self (through this neglect) be∣came a stumbling stone to them; they stumble at it, to think they should receive this man for their Messiah, and stumbling at the work, they likewise stumble at the several dispensations of God about it. Christ comes of mean Paren∣tage, they stumble at that, appears first from Galilee, they stumble at that, works miracles, they stumble at that, is fol∣lowed by Publicans and sinners, they stumble at that; com∣mits the Gospel to poor Fishermen, they stumble at that: Neglect the work of thy Generation and stumble at it: Stumble at the work of thy Generation, and stumble at all the dispensations of God about it.

5 Danger of being blinded in, or shut out of the work of the next Generation, in case thou live to see it. For God in his just judgement when men have shut their eyes against, and withdrawn their hands from the work of the present Generation, doth blind these persons to, and will not honor them in the work of the following Generation though yet they may live to see it.

The Scribes and Pharisees wilfully shut their eyes to the work of Johns Generation, and what followed? they see afterwards the work of Christ in his Generation, and of the Apostles in theirs, and through the just judgement of God upon them, their eyes are shut, and they are blinded thereto.

A most pregnant place to our purpose we have, Ezek. 44. vers. 9. to 17. where under legal phrases, and allusive termes, the Holy Ghost setting forth Gospel-worship, speaks very pathetically of two sorts of Priests, belong∣ing to that Gospel-state. One were such as had defiled

themselves with the pollutions of the former Generation, by going astray to Idols when Israel went astray, vers. 10, 12. who by way of punishment are to bear their ini∣quity, which is not wholly to be turned out of the work of God, who will still use them in the general, and more common acts of his worship, as vers. 11, 14. but to be set by as to the more special and peculiar acts of his worship in the Generation, because they polluted themselves with the Idolatries, and Superstitions of the former Generations, as vers. 12, 13. Another sort of Priests there were, who when Israel, and their fellow-labourers went astray, and defiled themselves by Idolatry, did notwithstanding walk closely with God, keeping their Garments pure from the defilements of that Generation, these are privileged to draw neer to God in the more special acts of his worship, to come into his Sanctuary, and perform the service (not of the outward Court only, but) of his Table, as vers. 15, 16.

The difference betwixt these is worthy yet a more narrow search. The one have the charge of the gates of the house, vers. 11. the other Gods charge in his house, vers. 16. the one shall only kill the burnt offering and sa∣crifice for the people, vers. 11. the other shall stand before God to offer the fat, and the blood, vers. 15. The one shall stand before the people to minister to them, vers. 11. the other shall come neer to Gods Table to minister to him, vers. 16. The one shall bear all this as their shame for their former abominations, vers. 13. the other shall receive all this honor as a reward for their not partaking in the abominations of the former age, vers. 15, 16.

The result of all is clearly this, That such persons who have plaid loose with God in the former Generation, though live they may to see the next Generation, and be imployed in some common works; yet will not God use them in the special works of that Generation, except such

of them that shall renounce their former pollutions, of which more hereafter.

6 Danger of becoming an Apostate, and an open enemy to the truths of God. Demas forsakes Paul, and the work of his Generation, and what follows? he becomes an Apostate, and exchangeth Heaven for Earth, imbracing this present world.

In the Apostles dayes the great work of that Genera∣tion was the constituting of Churches, and Saints assembling themselves together for mutual edification in Christian societies; and if you mind it, the Apostle lays the rise of that Soul-damning sin of wilful Apostacy in a neglect of this, Heb. 10.25, 26. Not forsaking the assembling of our selves together, as the manner of some is; For if we sin wilfully—

And which I cannot here pass over, that unpardonable sin against the Holy Spirit, which our Saviour himself chargeth the Scribes and Pharisees with, took (as is apparent) its rise hence; For first, they neglect the work of their Gene∣ration, viz. of receiving Christ, this neglect draws on an opposition; this opposition, malice against Christ, this malice, brings forth blasphemy against those very works of Christ, calling them Diabolical, which their consciences now and then convinced them, were wrought by the power of God; this malicious and deliberate blaspheming of what their Consciences, I say, now and then (for they had apparent stumbling-blocks before them, with which un∣doubtedly they did sometimes blind Conscience) convinced them, was wrought by the finger of God, is that very sin which Christ himself calls the Sin against the Spirit, that hath neither forgiveness in this world, nor that which is to come, Matth. 12.24. compared with vers. 31, 32.

Let all hence tremble to oppose, or reproach the appa∣rent works of God in their Generation, lest—

Now to conclude, Whose ears hearing these things would not tingle? Whose hearts considering these things would not quake, to be found guilty of the sin, and expo∣sed to the dangers that attend neglect of Generation-work?

Thus much concerning our third general Head: I now come unto our fourth, which is,

4 Wherein doth the work of this present Generation lye?

Answ. As the question is very weighty, and of great concernment, being the Butt aimed at in my whole dis∣course, so that in the discussion hereof, I may in the fear of God walk evenly, and (without winding or turning to any interest, save that of truth) pitch (if possible) upon that which is the proper and direct work of the generation we live in; It will be necessary in order thereunto, to ••ay down some few general Rules, as way-marks, to guide ••he Reader, to the discovery of that which is the proper work of his generation; whatsoever generation he may be supposed to live in; which when particularly applied to the present generation, will give us light into what is or may be the proper work or works thereof, as

1 Be inquisitive to find out (according to Scripture account) the particular age or generation it self, that it is fallen to thy lot to live in: which though it be hard to do, yet in regard the wisdom of God in Scripture hath set some distinct and notifying mark upon every age, the same, by industry, and waiting upon the Father of lights, for light, may be attained.

2 The former being done, add thereunto a narrow and impartial search for discovery of those glorious and remarkable things, the accomplishment of which, God in his word hath promised and foretold, in and about this age.

In this way the holy man Daniel came to understand the

work of his Generation: First, he considered the time he lived in, to be about the end of the 70 years captivity fore∣told by Jeremy.

2 He observes that there was a special promise of deli∣verance from this captivity made to those times, Chap. 9.2. whereupon having discovered the work, he addresseth himself to God by prayer for the doing of it, vers. 3, 4.

3 Observe Gods visible dispensations towards that age, and the various transactions of things therein, how they correspond with the things foretold and promised; for as hath been already observed in Generation-work, it is dispensation gives the Call.

4 Observe what work that is which is most opposed and raged against by Satan, and wicked men in the ge∣neration. For it is most certain, that the work of the ge∣neration (Gods cause and glory which above all things Satan hates, being there imbarqued) hath ever been the most opposed work by the Devil and his Instruments. Was it not so in Moses his time? Nehemiah's time, John Baptists time, the Apostles time, and since that in Luthers time, I spare to say, and in our times too?

5 Observe what (not men of worldly wisdom and prin∣ciples, but) the most spiritual enlightned Saints have upon their hearts as the work of their generation. For from the beginning it hath been Gods way to make choyce of such for the discovery of Generation-work unto, before all o∣thers.

The Old world had its wise men, and men of rare in∣ventions, Gen. 4.20, 21, 22. Yet not these, but righteous Noah saw the work of the generation. Egypt in the time of Moses was famous for its wise men, as also Babylon in Nehemiah's, yet neither the one nor the other saw the work of those generations, but onely a poor handful of despised people that God had in either. Judea in Christs

time was plentifully stored with learned Scribes, Doctors and Rabbies, yet not these, but a company of poor dis∣regarded Fishermen had the work of that generation re∣vealed to them. This, though alone it be not sufficient to conclude the work, yet when joyned with the rest, credit undoubtedly ought to be given to it.

6 And lastly, Be much in prayer to God for light herein. The great work of the Apostles generation, viz. The bringing in of the Gentites was revealed to Peter and Paul both, even whilst they were in prayer, as Act. 10.9, 10. with chap. 22.17, 21.

Having thus by this general light paved out a way to walk in. My next work is to see what particular light, by applying these things unto the present age, may from hence be gained unto the work thereof.

And here according unto the method before prescri∣bed, our first inquiry must be after the age it self. What age is that most likely to be, that we are fallen into?

In answer to which, my Assertion is, that it is most pro∣bable that we are fallen into that very age in which the Jews are to be converted.

Now although here I must nakedly acknowledge, that I could heartily wish, for their sakes, whose this little Book is, yet clearer and more unquestionable grounds for the proof of this my Assertion, than those that this opi∣nion commonly stands upon: Yet in regard I know no clea∣rer principle to demonstrate (for bare conjectures are no proofs) the work of the Generation from, then this taken for granted, that we are fallen into that age in which the Jews shall be converted; and also in regard it is re∣ceived for a truth (and so in case of mistake I shall not be the first) by many late Christian Writers of worthy me∣mory, yea, with much confidence asserted by the Jews themselves, though under another notion, than what we

truely call it of conversion to Christ, as Manasseth Ben. Israel, in his Book entituled, The hope of Israel, Sect. 29, 32, 35, 36. is proof; I shall therefore endeavor to give you (with as much clearness and brevity as I may) the substance of that light, which by the labors of godly judicious men, [as Brightman, Archer] hath been let into that Scripture, which is the main bottom to this opinion, leaving the Reader to judge, and a little time to manifest the verity or falsity of what is written, the which we have Dan. 12.1. compared with 11, 12. where Daniel hath a promise made to him of his peoples deliverance, and that at a certain time when Michael should stand up, at that time shall thy people be delivered; (which words (as I conceive) comprehend both the beginning and con∣summation of their deliverance, to which, two distinct times are assigned, as afterwards.) Now because this thing was a great secret, and Daniels affection to Gods glory, and the good of his own people, transported him with de∣sire to know the particular time, he therefore moves the Question, When shall this be? How long shall it be to the end of these wonders? v. 6. Answer hereto is made so darkly, that Daniel hears, but understands not; n& therfore although in words far different, yet (as by the following answer ap∣pears) aiming still at the same thing, he puts the Question again: What shall be the end of these things? Answer then is made, v. 11, 12. And from the time that the daily sacrifice shall be tak n away, and the abomination that maketh desolate be set up, there shall be a thousand two hundred and ninety daies. Blessed is he that waiteth, and cometh to the thousand three hundred five and thirty days. The meaning whereof seems to be this, that the beginning of the delivery of Daniels people (viz. the Jews) should fall out a thousand three hundred and nine∣ty days (i.e. so many years, a day for a year being the Scripture account, as Numb. 14.34. Ezek. 4.4, 5, 6.) af∣ter

the taking away of the daily sacrifice, and the setting up the abomination that maketh desolate, and forty five years after that (for so many days hath the second number more than the first) that the great trouble, which the Scripture not onely here, but elsewhere plentifully reveals (as Ezek 37.38, 39. Joel 3.1, 2. Zach. 12. & 14.1, 2.) will attend that people in their beginning to seek the Lord, and David their King, shall they be de∣livered from by the standing of Michael their Prince, as vers. 1. Which because till that day their deliverance (though began before) shall not be compleated, there∣fore is the blessing annexed not to the first, but to the latter time. Blessed is he that waiteth and cometh to the 1335 days.

The great knot here is (for the untying of which more light would be welcome) When the taking away of the daily sacrifice, and the setting up the abomination that maketh desolate (which is to be the head of our account) had its accomplishment, and here the variety of mens judgements hath brought forth various conjectures, which not in this place to scan, I shall pitch on that which seems to carry greatest probability of truth with it, which is the opinion of those that bring it down to Julians time, fix∣ing upon (as the mark they begin their account at) that particular act of his of endeavoring (by setting the Jews thereabouts) the re-edifying the Temple at Jerusalem, and so thereby in malice and opposition to Christ and Chri∣stian-Worship, to restore Judaism, and Jewish Wor∣ship, at which time a fearful Earth-quake in the night did overturn all they had built in the day, yea, threw the very foundation stones of the Temple out of their places, which before had never been removed.

Now the reasons why a fixation here is rather to be cho∣sen, than any where else, are,

1 Because if we make any other act since Christ before

this, the Head of our account, the time is already expired, and yet the Jews not delivered.

2 Because, No act whatsoever could more patly a∣gree to the words themselves, than this of Julians, which was an abomination of the highest to endeaver the set∣ting up of the Jewish worship, when God had thrown it down, and that out of a design to throw down Christian worship, which God had set up: and such an abomination as brought a desolation, and an utter removal of the dai∣ly sacrifice, the Temple-ground, the only place of sacrifice, being at this time lost. For although the daily sacrifice did cease before from Titus time, by whom the Temple was ruined, as it also did all the time that Israel was in Babylon, whilst the first Temple lay waste, yet properly could it not either then or now, nor no more now than then, be said to be taken away, because the Temple-ground, to which (as the onely holy place) the Jewish worship was tyed, whereon a new Temple might be built, was still remaining. But at this time, not onely the foundation stones being thrown up, but the very Temple-ground be∣ing lost in the Earthquake, it is not improper to say, the daily sacrifice was taken away.

3 This likewise seems best to agree to the words of Christ himself, concerning the destruction of the Temple, Mat. 24.2. There shall not be left one stone upon another that shall not be thrown down. For although the Temple was demolished by Titus, yet the foundation stones did still lie one upon the other; but now this act of Julians brought such a desolation, that as the building was ruined formerly, so the very foundation now had not a stone left upon a stone, which punctually agrees to Christs own words.

And it is observable that Christ himself makes this set∣ting up of the abomination of desolation, foretold by Da∣niel, the immediate fore runner hereof, ver. 3. compared

with 15. which according to what hath been said, was both immediate fore-runner and cause also.

Now for the precise time of this Hellish exploit, there are among Historians four (how many more I know not) dif∣ferent accounts of the particular year in which the same was acted, though all I have hitherto seen or heard of, conclude it to be within the year of our Lord, 360. or 367. yet whether or no through some mistake of Chronology, the difference may not be somewhat wider, I cannot deter∣mine, though judge it very unlikely that it can or should be much.

Accounting therefore (that we may draw to a head) from the year 366. (and the rather, because the very year Daniels first number of days, will from thence fall in with, is already made famous by general expectations of some remarkable thing to be done therein) and the beginning of the Jews delivery, is likely to be, either in the year it self, or thereabouts of our Lord, 1656. for adding 366. (the supposed year of Christ, wherein Julian did this) to Daniels, 1290. and there is made up the full sum (neither over nor under) of 1656. which if when that time shall come we see accomplished, we need not then make it a question, whether forty five years after their deliver∣ance shall be compleated, or not, Daniel having foretold, that in his last number of 1335. which he that shall take but ten from the 300 and add the same to the 35. will find that made up 45. and the foregoing number of 1290. to remain.

And because this reckoning is but of latter times, it is not therefore to be rejected, but rather to be received; be∣cause Daniel himself tells us, that the truth of this Pro∣phesie was to be sealed up till the time of the end, as vers. 4.9. which is also a manifest argument, that this cannot relate (unless in a typical way) to the times and story of Antiochus Epiphanes, as some godly and learned men would carry it.

If any by calling in doubt the thing it self, viz. Whe∣ther ever such a thing as the Jews conversion shall be; question the whole. My answer to such is, That could I with that clearness demonstrate the time of it, as (through the Lords assistance) it is easie to do, the thing it self (were this the place for the doing thereof) I should have suspect∣ed my self to have injured truth, had I dropped doubtful words concerning the same.

Yet because this Answer is none at all, and I would not have any take bare words for Arguments, and yet am loath here, neither is it proper to start the question; there∣fore setting aside the joynt and concurrent testimony of every of the Prophets of the Old Testament (Jo∣nah onely excepted, which is rather a History than a Pro∣phesie) in this thing, the truth whereof is not much more difficult to prove, than to affirm: I shall one∣ly commend to such, that of Paul, Rom. 11. who speaks expresly not of spiritual, but of natural Jews, whom therefore he all along opposeth to the Gentiles, calling them also branches broken off, which cannot be spiritual branches but natural, v. 21. & the same broken off, shall be grafted in again, v. 24. And this not done only one by one in continuance of time, but (according to that of Isa. 66.8.) in a manner all at once, ver. 25, 26. And so all Israel shall be saved— which as yet we have never seen, and yet because Scripture speaks it, are to believe it.

Thus according to present light (both of what I have received from others, and have been able to add of my own) a discovery of the age we live in hath been made, and found to be that in which the great work of Israels re∣demption is most likely to be effected.

2 Our next thing is (that we may walk in the path before laid down) to observe what those glorious and remarkable things are, the accomplishment where∣of God hath foretold and promised in and about these times.

And here give me leave to say, that when I take a view of what holy Scripture hath recorded, of that time in which Israel shall return to their own Land, and also to the Lord, and David their King, that I do find this age (none more) full of wonders; to all which, Gods glorious work of redeeming Sion, literal Sion, or the Jews from their long captivity; and spiritual Sion, or the Gentile Chur∣ches, from Antichristian bondage (as it were) the Axis up∣on which they turn.

Now to enumerate each particular of those transactions that Scripture tells us shall fall out in this age, is not my in∣tent, but onely to take notice of some of the chief, (and such as are most free from exception) for the directing of us to that which is our special work in this Generation. Which are,

1 Israels Redemption; Which although by menti∣oning here again, I may seem to tautologize, yet must I do it, this being the first and great thing promised, which therefore we have before proved, and make use of as a mark to descry the rest by.

2 A large and plentiful conversion of Gentles to the Lord. as Isa. 2.3, Many people shall say, Come yee, let us go up to the mountain of the Lord— Which that it relates to the time in and about which the Jews shall be converted, is clear, vers. 5. O house of Jacob (i.e. ye Jews, as distinguished from the Nations before spoken of) Come ye and let us walk in the light of the Lord. And yet more clear, Mica 4.2. ver. 6.7. So Isa, 60.3, 4, 5. Lift up thine eyes round about and see, all they gather them∣selves together, they come to thee— the abundance of the Sea (or Nations shall be converted unto thee, the forces of the Gentiles shall come unto thee. Which that it is spoken of the Jews is clear, because they are distin∣guished from the Gentiles; and that the time of their redemption is here spoken of, appears, if you look back to

Chap. 59.20. compared with Rom. 11.26. So Zach. 2.11. Many Nations shall be joyned to the Lord in that day—What day is that? See vers. 12. When the Lord shall inherit Judah his portion in the holy Land, and shall choose Jerusalem again. So Zach. 8.20.21, 22, 23. To all which add Rom. 11.25, 26. where the Apostle speaking of the conversion of the Jews, mentions also a fulness of the Gentiles about that time coming in.

3 Ʋniting Saints that differ, Zach. 14.9. In that day shall there be one Lord, and his Name one? And when shall this be? why, then, when all Nations shall be gathered together against Jerusalem to battel as vers. 2. So Zeph. 3.9. I will turn to the people a pure language that they may all call upon the Name of the Lord, to serve him with one consent. Division of languages made a division of men, but when Gods people shall come to have a pure, unbroken language, all to speak one and the same thing, division amongst Saints shall cease, and there shall be union: But when shall this be? See vers. 20. At that time will I bring you again, even in the time that I will gather you, for I will make you (i.e. Israel distin∣guished from other people) a name, and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the Lord. So Isa. 11.13. The envy of Ephraim shall depart, and the adversaries of Judah be cut off; Ephraim shall not envy Judah, and Judah shall not vexe Ephraim. When shall this be? the foregoing verse tells us— He shall assemble the out∣casts of Israel, and gather together the dispersed of Judah from the four corners of the earth. So Ch. 54.13. all thy children shall be taught of the Lord, and great shal be the peace of thy Children (which may as well be un∣dersto••d of outward, as inward peace, for all being taught of God, they shall not jar amongst themselves.) But when

shall this be? why, then, when as the Jews which now are barren as a widow, and a wife of youth refused, as vers. 1.4.6. shall be received into favour again.

4 Pulling down of high and lofty things, under which as principal, or head, we are to comprehend the man of Sin, or Romish Antichrist, Is. 2.11, 12, 13, 14, 15, 16, 17. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low. And upon all the Cedars of Lebanon, that are high and lifted up, and upon all the Oaks of Bashan. And upon all the high mountains, and upon all the hils that are lifted up. And upon every high Tower, and upon every fenced wall, and upon all the sh••ps of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haugh∣tiness of man shall be made low; and the Lord alone shall be exalted in that day.

The meaning of all these metaphorical expressions is only this, That at this time the day of the Lord, the day of the Lord shall be upon all the strength and glory of the Creature, upon all high and lofty things and persons, that exait themselves above the Lord Christ, to the pulling of them down. But when shall this be? Then, when the Mountain of the Lords house shall be exalted above the hills, and all Nations shall flow unto it, vers. 2. the time (as even now was proved) of the Jews conver∣sion. So Isa. 24.21. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the Kings of the earth, upon the earth. When shall this be? See vers. 23. When the Lord of Host shall reign in Mount Sion, and in Je∣r••salem, and before his Ancients (the people of ancient

times chosen, and in Covenant with him) gloriously. So Chap. 30. last. Tophet (the pit of destruction) is or∣dained of old, yea for the King it is prepared. The meaning is, not only an eternal (as some carry it) but temporal ruine shall attend great ones. But when shall this be? To that I answer, Although in the type it was fulfilled upon Senacherib King of Assyria, and his Ar∣mies, yet the whole Chapter, especially from vers. 18. hath relation to another time, which is that we are speaking of, of the Jews conversion, as is evident, vers. 19. For the people shall dwell in Sion at Jerusalem; thou shalt weep no more. But more clear, vers. 26. The light of the Moon shall be as the light of the Sun—In the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.

5 The establishment of Justice and Righteousness in the world, as Isa. 1.26, 27. And I will restore thy Judges as at first, and thy Counsellors as at the begin∣ning; afterwards thou shalt be called the City of righteousness, the faithful City. Zion shall be redeemed with judgement, and her Converts with righteousness, Chap. 54.14. In righteousness shalt thou be established; thou shalt be far from oppression. So Chap. 60 18. I will make thine Officers peace, and thine Exactors righteousness. Violence shall no more be heard in thy Land, wasting nor destruction within thy borders; but thou shalt cal thy walls Salvation, and thy gates Praise. These places (as already hath been shewn) looking all to the time of the Jews redemption.

6 The pouring out of more abundance of the Spirit, Joel 2.28. And it shall come to pass afterwards that I will pour out of my Spirit upon all flesh—When shall this be? Even then, when in Mount Sion, and Jerusalem shall be deliverance, as vers. 32. or more clearly, then, when God shall bring again the captivity of Judah and

Jerusalem, as Chap. 3.1. For although Peter (Acts 2.) speaks of these words as fulfilled in his time, yet was that only in the beginning, the powring down of the Spirit, then being not so general as that here promised, and that which shall be upon the coming in of the Jews. So Zach. 12.10. And I will poure upon the house of David, and upon the Inhabitants of Jerusalem, the Spirit of grace and suppli∣cation. So Isa 32.15. Ʋntil the Spirit be poured upon us from on high—It is observable, that the giving forth of the Spirit at this time is set forth by this word of pouring, noting abundance that shall then be given forth, more than in former ages.

7 As an effect of the former, Increase of light and grace, as Isa. 30.26. Moreover, the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven dayes, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound, Chap. 52.8. They shall see eye to eye (i.e. clearly) when the Lord shall bring again Sion. See both, Zach. 12.8.— He that is fecble in that day shall be as David, and the house of David shall be as God, as the Angel of the Lord be∣fore them. Which that it relates to the time of the Iews call, the whole Chap. is proof.

8 The exaltation of the Lord Christ alone as King, Isa. 2 11.— The Lord alone shall be exalted in that day, Chap. 24.23. The Lord of Hosts shall reign in Mount Sion, and in Ierusalem, and before his Ancients glori∣ously. Chap. 2, 3, 4.—Out of Sion shall go forth the Law, and the word of the Lord from Ierusalem, and he shall judge among the Nations, Zach. 14.9. The Lord shall be King over all the Earth— All which places I have al∣ready proved to speak this time. So Isa. 33.22.— The Lord is our King, he will save us. When is this? Ans•• then when Ierusalem shall be a quiet habitation, vers. 20••

Look unto Sion, the City of your solemnities: Thine eyes shall see Jerusalem a quiet habitation— Ezek. 37.24. And David my Servant (Christ of whom Da∣vid was a type) shall be King over them— And to what time doth this look? to that time in which Israel and Ju∣dah shall be gathered together, and brought to their own Land, and be made again one Nation upon the mountains of Israel, as vers. 21, 22.

Thus have I done with the second thing, viz. the things foretold to be done in this age.

3 The third is to observe the visible dispensations of God towards the age we live in: and in case upon inqui∣ry these be found to answer to what God hath foretold, they shall be in that age in which the Jews shall be converted, then this will not onely serve for discovery of the thing in hand, wherein the work of this Generation lyes; but also adde a beam of light unto the former, viz. That we are fallen into that age in which the Jews shall be con∣verted.

Onely here I would carry this along with me, that in regard as yet things are but coming on, therefore many things before this Generation is over, may be transacted, which yet we see little of. But in case it appear that trans∣actions begin already to agree with the things foretold and promised, have we not ground then to hope (things com∣ing on apace every day) that before this Generation ex∣pires, wee shall see most, if not all fully accomplish∣ed?

Let us then compare what God hath promised to the age we speak of with present dispensations, and see what way Gods dispensations are making, or have already made towards the performance of them.

1 For the bringing in of the Jews, is not a fair way made to that already? by that general expectation they have of their Messiah's comming in this age, as

Manasseth Ben. Israel (before quoted) is witness, sect. 29.35. as also by that light that at present is amongst them (which the aforesaid Author in several of his Sections de∣clares) into many of those Prophecies of the Old Testa∣ment which directly point at their call.

2 For the Conversion of the Gentiles. Not to speak of the great conversions of late near home in poor Wales, and some parts of Ireland; and the hopeful way we are in, by the going out daily of poor despised Labourers into the Lords Vineyard, of a large Harvest: is it not admirable that in this age, and that within a few years each of other, the West and East Indies both, should be enlightned with the Gospell, which never heard it before; verifying that, Mal. 1.11. For from the rising of the Sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering, for my Name shall be great among the heathen, saith the Lord of Hosts.

3 As for the uniting of Saints that differ, although here with grief we must confess the breach is yet too wide, yet with joy and comfort we may also truly say, it is not so wide as lately it was, many closing, and loving one ano∣ther in most parts of the Nation, who five, nay two years ago could not do it: and if so little time have made such a blessed beginning, what may we expect from more?

4 And as for the pulling down of high and lofty things, if our age bear not witness of this, it doth of nothing; for doth not the whole world ring again with the noyse that hath been made through the late fall of Regal and Epis∣coral powers in England?

5 For the establishment of Justice and righteousness, tho we want in respect of what we would have, yet all un∣prejudiced persons must nakedly confess a good foundation

to be already laid in order to the same, and as some hope∣ful beginnings thereupon, so our selves to be in a fairer way by far, for more, than we were sixteen or twenty years ago: which a little time we hope will ripen to perfecti∣on.

6 And for the powring out of the Spirit, though it ought to be our grief wee have so little of it, yet can∣not Gods people in this age, without great ingratitude to the Father of mercies, but acknowledge that he hath here∣in also been more bountiful unto them, than unto others of his dear Children, and their fellow-servants in the fore∣going age; thought these then with that little they had, bet∣ter, and more obedient to their Father, than we now: and as we have ground for hope, so is it our duty to beleeve for yet more.

7 And as for increase of light (without transgressing the rules of modesty, or exalting our selves in this present age, in testification of our thankfulness to him from whom our light is) we may truly, and humbly say, that this pre∣sent age hath brought forth some truths, especially those which concern Christs Kingdom, which till now have not with that clearness been revealed in any since the Apostles times.

8 And lastly, For the exaltation of Christ as King, when ever was there a time (since the Apostles) that could shew half so many Churches as at this day are to be seen in England, and elsewhere? yea, when since the beginning was Christ ever in so fair a way to be King over the world? and when so much worldly power in the hands of godly men as at this day?

So that in Gods dispensations to this age, we may al∣ready begin to read those very things he hath foretold shall be in that age in which the Jews shall be converted, which (as hath been before proved) is this age wee live in.

And the more is this to be considered, because dispen∣sation being that which giveth call to the work of the Generation, it is enough (supposing we had no other proof) in case we behold present dispensations, pointing to such and such things, to know there lyes the work of this age: Yet in regard light burdens no man, and the lovers of truth are never offended with truth for its clear∣ness, therefore this Rule (which alone gives so much light into the work, as that it will be (as hath been before clea∣red) sin in that man, who wilfully shutting his eyes to the same, neglects the work) is here brought in, hand in hand with others, of no less evidence and demonstration than it self.

4 Our fourth Rule formerly laid down, is to observe what work that is which is most raged against by the Devil and wicked men, for ordinarily there (as was then proved) doth lye the work of the Generation. Now here consider what are those things the Devil rageth against, and the World would fain hinder in this age.

To omit the first, because the work not appearing as yet (though we hope God is making a way thereto) the De∣vil doth not as yet appear openly (in this age more than formerly) for to oppose the same. But to come to the next.

Is not the Conversion of Sinners one thing raged against? witness the many obstructions in the way of propagating the Gospel; The opposition to the Doctrine of glad tydings to Sinners therein revealed, and also to godly men because Mechanicks, whom God in many places with happy suc∣cess is pleased in this day to make use of, for declaring of them.

Is not the prevention of union among Saints another? by fomenting divisions through Jesuitical practices, and thereby drawing them into parties, and then setting one par∣ty against the other.

And is not this another, the pulling down of high and lofty ones? doth not the world generally storm to see Kings and Bishops plucked from their seats? As one of their party saith, Had he had a hand in the pulling down of Regal or Episcopal Power, he should think him∣selfe to have committed the sin against the Holy Ghost.

And who knows not the opposition that the establish∣ment of Justice and Righteousness meets with at this day in the world?

Yea farther, is not the Spirit a thing mocked at, you have the Spirit; these are men of the Spirit, &c. And the very term of new Light is not onely distasteful but re∣proachful.

To conclude, What ways have been of late years to prevent and root out, if possible, Christs Kingly Govern∣ment in his Churches? and are at this day to obstruct the same, which is hoped to be now rising over the world, is apparent to all men.

Thus we see that the very things Satan rageth against, are the same that the Prophecies of old have foretold, and the dispensations of God call for in this age.

5 We have but one Rule of discovery more (prayer excepted, which is Closet-work) and that is, to observe what spiritual inlightned Saints have upon their hearts, as the work of their Generation. And although here I cannot enter into mens hearts, yet this I may say, so far as my own acquaintance leads me, I have ever observed the pul∣ses of the most spiritual enlightned Saints beating this way: And the publique desires of many for things of this nature, shews how others stand inclined towards the doing of them.

Thus you may easily perceive whitherto all these Rules tend, each of which standing upon firm ground, as hath been before declared.

The conclusion then (putting all together) is this; That the work of the present Generation, which Saints are bound to attend unto, and to be active in, lies princi∣pally in these things. The conversion of the Jews, propa∣gation of the Gospel, in order to a greater Harvest of Gentiles, Joynting Saints (Christ mystical body) into one. Pulling down of all high and lofty things, and persons, that oppose Christ. The establishment of Justice and Righteousness in the world, Striving with God in a more especial manner for a greater degree of his Spirit, more light and grace than Saints in former Generati∣ons have had; together with the exaltation of Christ as King, both in his Churches and also over the world. Which last, considering how that all the rest are in a way of subserviency thereunto, and do, as it were, centre therein, for therefore are Jews and Gentiles at this time to meet together, as Subjects under one Prince, that this Kingdom of his might be great, and full of Subjects; therefore shall divisions amongst his people cease, that his Kingdom might be quiet and peaceable; therefore shall high and lofty ones be pulled down, that Christ might have no Competitor or Check mate (as I may say) in this his Kingdom; therefore shall Justice and Righ∣teousness be established, that so the glory of his Kingdom in this respect might surpass the glory of all Kingdoms before it; therefore shall there be more of the Spirit, more light and grace given forth to the Saints, that so they might yeeld obedience to their King, not so much from a Law without, as a principle of light and love within, I say all centering in this last, my utmost conclusion is, that the ma∣ster-peece of work in this Generation is, the advancement of the Kingdom of Jesus Christ.

5 But how may I come to know or find out that par∣ticular part, or parcel of work, which is more proper∣ly to be my work in my Generation, and which God re∣quires

me to be active in? seeing it cannot be supposed that any one man can be active in the whole work; neither undoubtedly is it required of him.

In answer to this, I shall in general lay down this seem∣ing, contrary Proposition, viz. That there is no part or piece of Generation-work, but every Christian man or woman may in some way be helpful thereunto, so far as he is called to act, and consequently becomes guilty of neglect of Generation-work in not acting, As,

1 By prayer to God for the prospering and carrying on of the work. Those who can do nothing else, are com∣manded to pray for the peace of Jerusalem, Psal. 122.6. yea all that make mention of the Lord in the day of Gods building Sion, are bound not to keep silence, nor give God rest till he establish, and till he make Jerusalem a praise in the earth, Is. 62.6, 7.

2 By humbling our selves before God for that, what∣soever it be, whether found in the people of God, or in∣struments imployed in the work, or any other that proves obstructive, and a hindrance to the work. When the sin of Achan became an obstruction to the work of Jo∣shua's age, Joshuah and the Elders of Israel rent their cloaths, fell to the earth on their faces, put dust on their heads, humbling themselves before God for it, Josh. 7.6.

Now although acting in this manner (in case we can do nothing else) may seem little in our eyes, yet in the eyes of God, it doth not so, who takes it exceeding well at the hands of his people, when they can serve their Genera∣tion no other way, that they do in this.

When Israel had so provoked God, that God was upon the point of destroying of them, as Deut. 12.13, 14. Moses then falls down before God forty dayes, and forty nights, and by prayer and fasting prevails with God, not only to spare them, but also by the manifestation

of his presence and glorious power still to go along with them, as Exod. 33.14, 15. And how pleasing Moses prayer to God in this business, was, appears, in that the glorious discovery of Gods back-parts to Moses, and proclamation of his Name before him (such a discovery as never Moses himself at any other time, nor any man be∣sides him ever had) comes in as the fruit of this his inter∣ceding for the people, and in behalf of the cause of God, as Exod. 33.19. compared with Chap. 34.5, 6, 7. Moses did many glorious works in his Generation, which others could not follow, yet God chooseth to make his glory pass before him, not in doing them, but that which every Saint may imitate him in.

Daniel in like manner, when as yet there was no visible way for publick actings in that which now began to be the business of the Generation, makes it his private work to strive with God by humiliation and prayer for the same, as Chap. 9. and how well God did like hereof, you have heard before, and the success of Daniels prayer (vers. 20, 21, 22, 23.) is sufficient testimony.

So also Nehemiah, when the work of his Age lay out of his power to act any thing therein, save only in this way of prayer and humiliation, he as the other (this being the common way of Gods people in such cases) betakes himself unto this work of praying and mourning before God in reference to the same, Nehem. 1.4, 5, &c. And how wonderfully God was pleased herewith, the sequel of the story shews, for within four months after (his pray∣ing and mourning being in the month Chisleu, vers. 1.) the ninth month according to the Jewish account, as Zach. 7.1. in the twentieth year of Artaxerxes, and the re∣turn thereof in the month Nisan, Chap. 6.1. the first month after their account, as Ester 3.7. and all in one year, (as by comparing Chap. 1.1. with Chap. 2.1. is evident) God in an extraordinary way doth so bring things about,

that this Nehemiah, the praying and mourning man for Jerusalems desolations, is furnished with commission and authority from the King to go to Jerusalem, and there to re-edifie the City, and build up the wall thereof, the very work of that Generation.

In case therefore Generation-work lie at such a plunge as thou canst act no other way in it, or in case thou beest one who wantest both opportunity and imployment wherein thou mayest be helpful in any particular way un∣to thy Generation, then serve the same in this general way, which service from the hands of such a one is accepted of God, and the party doing the same, in Gods account, faithful in his Generation.

Yet because many there be, who besides the general way of acting (which is a duty common to all) may in other more special wayes be serviceable to their Genera∣tion, who (yet neither their call, nor opportunity reaching to the whole work, but some part of it) will be further in∣quisitive how they shall know that particular part of Ge∣neration-work, which is more properly theirs. To the end that such may receive satisfaction in this thing, I shall desire them to go along with me through these following Rules.

1 Observe what part of Generation-work that is that thou art in a capacity to do. Every man is not in a capa∣city to do the same peece of Generation-work, but one man is in a capacity to do one peece of the work, another, another; and although the more publick and general any mans imployment is, the more he is in a capacity to do; yet is there no man, unless we could suppose some universal Officer over Nations and Churches, which might lawfully act in every mars sphere, which is in a capacity to do the whole work; Observe therefore what work thou art in a capacity to do.

And here it will not be unnecessary to take into our ma∣ture

consideration, the place and station God hath set a man in, the special gift a man may have, the light revea∣led to him, together with the opportunities that lie before him, either of which may put some men into a capacity beyond others, to act in some one business of their Gene∣ration, rather then another.

Now what work soever any of these, or a••l of them joyned together, do put a man into a capacity of acting, the dispensations of that age calling to the performance of such things (for in Generation-work (as hath been proved) dispensation gives the Call) a man may safely conclude that to be his work in his Generation, which as Gods dis∣pensations call him to, so God himself will either here, or hereafter strictly require an account of him, how he hath done the same.

2 Observe what work that is amongst those things thou art in a capacity to do in thy Generation; which the dispensations of God without, and the bent or inclination of the Spirit within, at such time as the same is most spiritual, or thou hast most intimate communion with God calls for the present doing thereof. For it is most certain, that every thing that a man is in a capacity to do, he is not called alike to the doing of. I may be in a ca∣pacity to do many things in my Generation, and my Call to some of these things may be greater, to others less: my Call may be to some for the present, to others for the future. Now to find out which of these my Call lyes first unto, it is most necessary to observe which Gods dis∣pensations call loudest for, as that which is (as it were) the hinge upon which the rest of the work doth turn, and which if neglected, nothing else can, or is ever likely (as it should be) to be done; to which, although the essence of the Call lyes here; yet if also here be added (rather as matter of inducement, than a bottome for a Call) this other observation, How my spirit stands at

such times when I am most spiritual, most dis-ingaged from private interests, and most intimately familiar with God, and most resolved to follow him (which are the ordinary times of the holy Spirits speaking) to the at∣tempting of these things, and if then I find the impulse of my soul strongly bending and inclining that way, that the dispensations of God would lead me; I may then conclude the dispensations of God without, and the Spirit of God within, as in themselves they ever agree, so also now in witnessing the self-same thing to me, that here doth lye that special peece of work, which amongst the things I am in a capacity to do, God calls aloud for the present doing of.

The call of a Dispensation without (viz. Gods be∣ing risen to deliver his people) and an impulse of spirit within, putting man-like courage into a woman, was the onely thing moved Jael to attempt that dangerous, yet memorable act of slaying Sisera, Judg. 5.24, 25.

Yea what other Call the Judges of Israel— who (Deborah the Prophetess excepted) were not Prophets, for the holy Ghost calls them Judges, and that in a way of distinction from Prophets, He gave them Iudges about the space of 450 years until Samuel the Prophet, Act. 13.20. Yea after Moses, Samuel (of a man) is the first Prophet extraordinarily gifted read of, as Act. 3.24. Yea all the Prophets from Samuel, and those that fol∣low after: I saw what Call, these Judges had (only Gi∣deon, Sampson, and Deborah that we read of, having ex∣traordinary Calls, except the Call of a dispensation, the bondage Gods people were in, and a secret impulse of Spirit wrought in them by the Lord, stirring them up to endeavour their deliverance: I cannot my self deter∣mine, and therefore leave the doing thereof to others.

3 Observe what peece of Generation work that is,

which when thou hast ventured on it, thou hast found God most eminently appearing to thee for thy encourage∣ment, and also with thee for assistance in doing of it; and know that the prosecution of that is properly thy work in thy generation. Joshuah's special and principal work in his Generation, was, the rooting out the Canaa∣nites, and it was in this work that God did most emi∣nently appear to Ioshuah, both for encouragement in the beginning of the enterprize, as Chap. 1.5, 6. and with his assistance carrying of it on, until the same was per∣fected, as the story shews us.

4 Observe what peece of Generation-work that is, which thou being in a capacity to do, in doing of, art like to meet with greatest opposition, and that from all hands, and stick to that as thy work in thy Generation. Christ when he was here on earth, had two great works, the one relating to his Prophetical Office, which was to publish the glad tidings of salvation; the other to his Priestly, which was to dye for poor sinners. In the first of these he is opposed both by the Devil, the world, and a professing party; and in the last, by one from whom one would least expect it, even his beloved Disciple Peter, acted by Satan to oppose him in this work.

5 Observe what peece of Generation-work that is, which when thou hast had a call, an opportunity, and an inclination to do it, and hast not set about the same, God hath presently with-drawn himself.

Gods usual way is to check his peoples neglects, espe∣cially in Generation-work by with-drawing himself, as hath been fully cleared in the foregoing Discourse under that branch, discovering the danger of neglecting Gene∣ration-work in respect of our loss of communion with God thereby. If therefore such a with-drawing thou art, or hast been sensible of, and these to grow upon such neglects (lest there come a greater after-clap, this being

but Gods warning-peece) minde better than yet thou hast done, that work, upon neglect whereof thou hast sensibly found these withdrawings, and know, the same is properly thy work in thy Generation.

6 Observe what peece of Generation-work that is, which, put the case thou wert to dye, would make most for thy comfort, if done, and most for thy discomfort, if neglected. Some work there is which men have to do for God in their Generations, which if the messenger of Death should come, and the same not done, the heart would cry, O spare me a little, that I may recover my strength, to do this and the other work not yet done by me, as it should, before I go hence, and be no more seen. Now know this for certain, that that work which if I were now to die would afflict me, because not done, is my present work without delay to do; For that which I find will fur∣ther my joy in death, I may conclude, is my duty in my life, and if a duty in my life, and onely lifes present time is certain to me, then may I assure my self it is my present work; the neglect whereof, as no pretence, how specious soever can excuse it, so the doing thereof will admit of no delays, though there may seem never so great cause in reason for the same. O have not then that work to doe at death, the neglect whereof, though thou mayst go to Heaven, will lessen thy joy in thy journey.

6 And lastly. But how may Generation-work be carryed on, so as that God may be served in the Ge∣neration?

In answer hereunto I shall lay done some Rules for di∣rection, and so conclude.

1 Labor to find out what the work of thy Genera∣tion is, and in what things chiefly it consists. A right Principle and a rectified Judgement must ever goe be∣fore practice, or otherwise practice would be irregu∣lar.

Now for our help herein, some light already hath been given in discussing the two former Questions; which by observing times and dispensations, searching the Scrip∣tures, converse with Saints, and seeking God, that Christian who desires to be found in this work, may for his own satisfaction add unto; which work as very need∣ful in this point, to the end he may go by his own eyes, and not by others, I here commend to him, and leave him to.

2 Be humbled for it in case thou hast failed in the work of the former Generation. It is (as hath been ob∣served Gods way to punish the errors of men in one Ge∣neration, by blinding them to, and laying them by in the work of another Generation; which punishment in it self most sad, hath yet a particular dispensation going along with it, exempting all such from the penalty; who for their failings in the former Generation, have taken shame to themselves, publishing their former errors, and humbling themselves for it in the next Generation, which you may read, Ezek 43.10, 11. Son of man show the house of Israel, that they may be ashamed of their iniquities, and let them measure the pattern. And if they be a∣shamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the Ordinances thereof, and all the laws thereof: and write it in their sight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them.

The Law of Reprieval exempting the offendor from this heavy penalty of being blinded to, and cast out of the present work of God in the Generation he lives in, ••is conditional, if they be ashamed, then show them— but in case they be not ashamed, but still justifie themselves in, and own their former errors, then of necessity the contra∣ry

follows, shew them not the present work, but rather let them be blinded to it, hide from them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and the Ordinances thereof, and the Laws thereof: Let all be hidden from them, and they laid by as to the whole, and every part of it, in case they be not ashamed.

3 Convert private cares, which onely concern thine own particular condition, into cares for the publick, and the Cause of Christ on foot. Most of Gods people spend their time wholly in caring about their condition, whether it shall go well or ill with them as to their parti∣culars; making it no part (or at most but a little part) of their care, how it fares with the cause of God in the world. Now as this care is too low for a Saint to be ever poring about, so is it one main reason why after many years of care, a dissatisfaction still remains in their spirits about the thing; because they have not learnt to leave this care with God, and to care more for the work of God, and the glory of God.

Thus did Moses, Num. 14. The people are in a hurly-burly, and talk of a new Captain, vers. 4. and stoning such as would disswade them, vers. 10. Moses now in this tumult lays aside the care of his own particular safety, and makes it his utmost care to divert the wrath of God, that he now saw coming upon the people, as vers. 13, 14, &c.

And hath not Christ himself left us a sweet example of this, who when he was entring upon his great work of dy∣ing, seems to neglect his own particular, and makes it his great business to fortifie his Disciples against the storm ap∣proaching, by giving them a seal of his love in his last Sup∣per, preaching a Sermon of Soul-consolation to them, and also praying to his Father, with much faith and fervency in their behalf; and which is observable in his Sermon and

Prayer both, for one word spoken to himself, and in his own behalf, he speaks hundreds to them, and to his Father in theirs.

Admirable is that of Paul, 2 Tim. 1.11. who seems to forget his own salvation, that he might mind his work whereunto he was appointed, for he takes no more thought about that but onely to leave it with God— I know whom I have beleeved, and I am perswaded that he is able to keep that which I have committed to him, against that day: As to say, I have trusted God with that, ile ven∣ture that upon his care; but in his work, and for the cause of Christ, he suffers all things, and runs all hazzards that he might be found faithful thereunto. — I am appointed a Prea∣cher, and an Apostle, and a Teacher of the Gentiles. For the which cause, I also suffer these things—.

4 Stand loose and dis-engaged from private interests. Private interest of honor, profit, friends, &c. hath oft times been a snare to men, and slurred them in, yea, some∣times drawn them to oppose the work of their Genera∣tion. A private interest of profit (though coloured o∣ver with a pretence of sacrifice) led Saul to the sparing of Agag, and the best of the flock, contrary to the work of his Generation, which was to have destroyed all, as 1 Sam. 15.2, 3. This proved a snare to him, and for this (as before) he is cashiered by God.

It was a private interest of honor that made the Phari∣sees oppose Christ, because the multitude which before a∣dored them as Gods, did now withdraw from them, and follow him, and so miscarry in the work of their Gene∣ration.

It was a private interest of relations that made Solo∣mon faulter so foulely in the work of God in his days, his wives drawing him to idolatry.

It was a private interest of friendship with wicked men, because great men; (viz. joyning with Ahab and Aha∣ziah)

that brought the greatest blur, and scourge too (that wee read of) upon good Jehosaphat in his days.

What shall I say more? It was private interest made the Gadarens send Christ away, because they were loth to lose their swine. Private interest of gain was the root of that great opposition made against the Gospel in Thra∣tira, Act 16.19, 20. and after that at Ephesus, Act. 19.23, 24, 25, &c. And private interest of honor and pre∣eminence set Diotrephes on work to oppose John, and the work of Christ in his Churches, Epist. 3. vers. 9.10. Pri∣vate interest is an enemy to the work of the Generation, and every work of God about it.

5 Favour and own the Saints of the Generation: and here by Saints I do not mean this or that party of men, but such men (of whatsoever party they may be) as have the image of God upon them, Christ, and the Spirit of Christ in them. To disown any such one, though men call it disowning a Presbyter, disowning an Independant, dis∣owning an Anabaptist &c. yet Christ accounts it disowning his little ones.

In Zech. 12.5. We have a glorious Prophecy relating, un∣to the last ages of the-world, but more particularly to that age in which the Jews shall be converted, and it chiefly concerns great ones, States-men, the Governors of Judah, who in this day looking upon, and beholding Gods won∣derful appearances in behalf of his Saints under their Go∣vernment, owning of them, shattering all that do but lif•• up a hand against them, to peeces, bringing all Plots and Counsels against them to nothing, they shall from hence be so powerfully convinced, that they shall say in their hearts, The Inhabitants of Jerusalem my strength, (or is our strength) in the Lord of Hosts their God, And observe it, no sooner do they say thus, Surely these are Gods people, here lies our strength, wee'l stick to these, but

presently the work in their hands go on in despight of the most powerful opposition, God making of them the ter∣ror of all the Nations round about them, yea, of the whole world, which shall be but as stubble to the fire before them, as vers. 6. In that day (viz. the day in which the Governours of Judah shall thus speak) will I make the Governors of Judah like a hearth of fire a∣mong the wood, and like a torch of fire in a sheaf; and they shall devoure all the people round about, on the right hand, and on the left.

A sad example of the contrary we have in David, who (though he were a man after Gods own heart, and one that had faithfully served God for many years in his Generation, yet) by one injury offered to godly Uriah, his hands were so weakned, that (as I have formerly said) comparing after acts with what he did before, we hardly find any re∣markable thing performed by him in his Generation after∣wards. As nothing doth more strengthen a mans hand in Generation-work, then countenancing the Saints: so con∣trariwise nothing doth more enfeeble them, than to injure these.

6 Keep Justice alive against wilful offenders in the work. Achan put a stop to the work of the Generation in his time; but Justice having free passage upon Achan, presently the work of the Generation goes on.

7 Commit the managing of publique Affairs into the hands of faithful and holy men. It is observable, and (but that I spare to run over again the list of Generations) I could for proof thereof produce many instances, that Generation-work hath never thriven, but have bin always done by halves or peece-meal, when it hath bin in the hands of such men, who not being faithful to God, have more pursued their own particular interests of honor, profit, and the advancement of relations and alliances, than the good

and welfare of the cause, and the furtherance of the work of the Generation. But that which is enough for our pre∣sent purpose, is, how that in the last days, particularly in that age, in which Christ will pitch a field with those Kings of the Earth, which stand in the way of his Kingdom, he will pick and cull out as the only instruments that under him shall carry on this work, such as are called, and chosen, and faithful; as Rev. 17.14. These shall make wa•• with the Lamb, and the Lamb shall overcome them: For he is Lord of Lords, and King of Kings, and they that are with him, are called, and chosen, and faithful. And also in that fatal blow which suddenly after shall be given to the Romish power, and the powers of the world con∣joyned, his followers shall not be such as either rowle in the pollutions of the world, or have stained their garments with the Idolatries and Superstitions of Antichrist, but onely such as shall be cloathed in fine linnen, clean and white, as Rev. 19.8. And to her was granted that she should be arrayed in fine linnen, clean, and white: For the fine linnen is the righteousness of the Saints. And vers. 14. The Armies which were in Heaven followed him upon white Horses, cloathed in fine linnen, white and clean. Though men may imploy others, yet Christ will by degrees lay them by in the doing of this work, be∣fore the same shall be perfected.

8 Take heed of divers things, which if not pru∣dently foreseen and shunned, may any one of them slugg even a good man in the work of his Generati∣on, as

1 Take heed of being offended. Christs Countrey∣men could not receive him for the Messiah, because they were offended at his meanness and poverty, Matth. 13.57. Many a man stumbles at the work of his Gene∣ration by an aptness to be offended at this and the other thing, as,

First, At the n••w light of the Generation. As in the times before Christs coming, and immediately after, so long as God was opening his will to his people by a written word, every generation almost did beam forth new light, in regard of being, Abrahams Generation producing some∣what, that was not revealed in Adams, nor to the old World; Mosesses somewhat, which was not revealed in Abrahams; Davids somewhat, which was not revealed in Mosesses; Isaiahs somewhat, which was not revealed in Davids; Daniels somewhat, which was not revealed in Isays; John Baptists somewhat, which was not revealed in in Daniels; and Peter and Pauls somewhat, which was not revealed in John Baptists time: So in the Generati∣ons since, God hath closed up his word, (truth having brought forth its last in regard of being) and especially since the man of Sin, (who creeping in, in the first ages, corrupted and darkned the light of those times for many Generations together) hath been going off the Stage, every Generation almost hath afforded its new light, in regard of discovery, of that light which in the word had being before, but obscured by the fogs of Antichristianism. So Wickleff and John Hus in their ages made discovery of some light; Luther in his Generation of more; Cal∣vin in his of more, in respect of some things wherein Lu∣ther was in the dark; and the ages since of more, in re∣spect of some things wherein all the foregoing Worthies were in the dark. And this to say is no disparagement to them, who did worthily in their Generations, nor mat∣ter of exaltation to our selves, who have nothing but free Grace to boast of, nor any other reason to give, why it should thus be, but this onely, so it pleased him.

Yet as then when truth came forth in being, the new light of the Generation did oftentimes offend persons li∣ving in those Generations, so as they could not see the work, of the Cerations; as the persecutions that many

of the Prophets of the Old Testament, and the Apostles of the New, did suffer from the men of those Generations for the same, doth witness; So now when truth is coming forth in regard of discovery, the new discoveries of truth have been and are a continual offence to the men of these last Generations, even to the opposing the very work of the Generation they have lived in; as the sufferings of those Witnesses of Jesus, who stood up for the Priestly Office of Christ about Luthers daies by the Papacy; and the persecutions of those Worthies since who have maintained the Kingly Office of Christ by the Prelacy, and the se∣veral Nick-names of truth in this our age, and new light, the common by-word of the Country doth clearly and fully evidence.

Secondly, At those stumbling blocks which usually are laid in the work of the Generation. It is a thing to be noted, that almost in every age God hath laid some eminent stumbling-blocks in the work of that age, both for the trial of the faith of his own people in getting over them, and for his Enemies to stumble and fall upon; which stumbling-blocks as they have exercised the faith of the one, so have they been continual Rocks of offence unto the other.

In Noahs time, when the work of that age was to ex∣pect and prepare for a universal deluge, what a stum∣bling-block (in reason may we think) was it to the Old World to hear of such a thing one hundred and twenty years before it comes, to look for it year after year, one hundred and twenty years together, and yet no appearance of such a thing; might they not well conclude before half that time was expired, that Noah's preaching was a fable, and his building the Ark a fancy, for no such thing as he ex∣pected would ever be?

When Moses was sent of God into Egypt to deliver Gods people thence, which was the work of that age

what a palpable stumbling-block was it to Pharoah, and the Egyptians to behold the very same miracles which were wrought by Moses, to evidence his being sent of God, done by their Magicians: might they not well say, is this man sent of God? then are our Magicians, for they do the same things as he.

Afterwards in the wilderness did not this lie as an appa∣rent stumbling-block before that Generation? that Is∣rael should there wander to and fro forty years, till the whole Generation of men that came out of Egypt were con∣sumed, before they must enter that Land they were brought out to possess?

At the time of the building the second Temple, upon Isra∣els coming out of Babylon (which being in the latter times of the Jewish State, (was I take it) the Type of Christs building his Church in the last days, upon the coming out of Antichristian Babylon) what a stumbling-block was it, that the great work of that time, the which they were come from Babylon about, should receive such a nip at the very beginning, as to be at a stand forty years together before it could go on? might not Gods people fear, and E∣nemies conclude, this work would now surely come to no∣thing? who will wonder that Temple-building hath been at a stand for many years, since the comming out of Ba∣bylon mystical, that considers thus it was upon the coming out of literal Babylon, and their Temple was the type of ours.

Christs coming into the world was accompanied with two notable stumbling-blocks.

First, He was born of mean Parentage, when as he was looked for amongst the Royal or Priestly seed. Se∣condly, He first appears out of Galilee, and (by vulgar esteem) is a Nazarene, whereas all knew the Messiah was to come out of Bethlehem. These two so visible rocks of offence, as they drew the generality to oppose

him, pleading against him, and for themselves, Shall Christ come out of Galilee? Hath not the Scripture said, That Christ commeth of the seed of David, and out of the Town of Bethlehem where David was? Joh. 7.41, 42. So were they sore tryals to the faith of the god∣ly, who not strictly inquiring into Christs descent, and the place of his birth, but taking things upon trust, from report of the vulgar (a weakness too incident to many true mea∣ning souls) made that their stumbling-block, which rightly understood, would have been a confirmation of their faith, as appears in that good plain-hearted Na∣thaniel, who was without guile, could not tell how a while to get over this, Joh. 1.46. Can any good thing come out of Nazareth?

And to say no more, When Christ sent forth Apostles into the world about the great work of that Generation, did not this lye as a sore stumbling-block before many, to see the learned ones, the Doctors and Rabbies of the times set by, and in this glorious work, a company of poor illite∣rate Fisher-men imployed?

And as it is most evident, that in Generations formerly, God for wise ends hath ever laid stumbling-blocks in the work of the Generations: So he that shall but narrowly observe Gods dispensations towards his people of late in these our times, shall find this verified, nothing more, there having hardly been any great Victory obtained, or any thing remarkable performed, which hath not had his stumbling going along with it, and happy is he, whosoever is not offended thereby.

3 At the declared dissents, or the private discontents or murmurings of a religious party against the work of the Generation.

God in his secret providence, & unsearchable wisdom hath so thought it good, that Generation-work should meet with its affronts, not only from the tumultuous confused rabble of

the world, but also from a religious party, who should either repine at, dissent from, or make opposition against the same. It was a religious party (the whole Congre∣gation of Israel being a professing people, amongst which, undoubtedly very many that came out of Egypt, were truly godly, who yet sinned with the Congregation, and fell in the wilderness) that in the days of Moses did so heap up their murmurings, murmuring upon murmuring against the visible dispensations of that age.

It was a religious party, yea, and that too upon a religi∣ous ground (as well as a politick) Joh. 11.49, 50, 51, 52. that gave wicked counfel for the putting of Christ to death.

It was a religious party, the Jews and the devoute wo∣men that raised persecution at Antioch against the work of the Gospel, expelling Paul and Barnabas, the faithful Preachers thereof out of their coasts, Act. 13.50. A reli∣gious party have always had a finger in opposing Gene∣ration-work; And observe, when a religious party hath opposed, this their opposition hath been so great an offence, that not onely the common multitude, but right honest hearts have from hence stood a loof from, and been shy of the work of their Generation. Christ could not be re∣ceived of the Jews for their Messiah, because the reli∣gious party of the Priests and Pharisee did oppose him: And how great an offence was this to the poor simple meaning people, who but a little before seeing his works, cryed out Hosanna; being now by these men of credit possest that he was a Deluder, they change their note, and cry crucifie him, crucifie him, as the story tells us.

4 At the after-miscarriages and errors of those who have been the onely active instruments and lights at first, in the work of the Generation. Tis matter of offence, to not a few, to see men active at first in the work of their Generation, prove, afterwards retarders of the

work, and darkness thence to spring whence the first light of the Generation did arise: Hence most are apt to call in question the righteousness of that cause, and purity of that light which the first owners by future miscarriages have cast a blemish upon. Now though there seemeth in it to be just matter of jealousie, yet if seriously weighed and compared with foregoing Presidents it is not so: for who knows not that Solomon was the first King of Israel that ever built a house for the true worship of God, and yet the first that ever built High places for Idolatry. Peter was the first Disciple that publickly confessed Christ, and yet the first that openly denyed him. Judea was the first place where Gospel-light did shine, and from whence the world was enlightned, and yet the first place where error sprung up, and the light of the Gospel darkned, Act. 15.1. Certain men came down from Judea and taught the bre∣thren, except yee be circumcised after the manner of Moses, yee cannot be saved.

5 At the gastly look and untrodden footsteps of some particular dispensations and actings attending the work of the Generation. In all Generations almost there have been in managing the work of the Generation some parti∣cular actings which outwardly have had so foul an aspect, that if not be held with an eye, seeing God, his will, and de∣sign therein, might justly breed offence & dislike in the be∣holders. With how offensive a eye did that act look, & how may we think in reason, might it tend to the hardning the Egyptians, that Israel going out of Egypt, pretending to worship God, should by a cheat, (as setting Gods will aside, mans reason would account it) plunder the Egyptians of all their Jewels and riches, a thing which if done with∣out Gods special command, had been contrary to morality.

And whether or no, had not Gods command authori∣zed Joshua thereunto, could that act of his in entring Ca∣naan, and not onely taking their Land from them, but also

putting all the Inhabitants both young and old to the sword, been termed any other than an act of inhumane and barba∣rous cruelty?

Yea further, let reason be judge of that act of Jaels in murdering Sisera at a time when his Master was in league with her Husband, and when as he too (as a man flying for life) committed himself to her for shelter, and what will it call the same but treacherous dealing, an act of perfidi∣ousness and highest injustice?

What need I multiply? let reason, not seeing Gods will, be judge of Jehues action, in putting the King his Master to death, and extirpating the Royal Family, and will it not brand the same with the odious names of Disloyalty, Usurpation, and Treachery to his Prince? which yet was an act commanded by God, God having so ordered it, that in all ages there should stand in the work of the Generati∣on, some such facing and staring actions as should not onely amuse men, but also offend the eyes of the obstinate, weak, or ignorant beholders.

2 Take heed of being discouraged. As offences on one hand hath put many a man by the work of his Ge∣neration, so have discouragements on the other hand put some by, and weakned the hands of others in the work. Now there are several things at the which men are discouraged, whereof I shall particularize a few, As

1 At the littleness and lowness of beginnings. It is Gods way in the carrying on of his great and glorious works of wonder, ever to begin very low, and rise high by degrees. I shall instance onely in two things, both appertaining to Christs Kingdom, and the rather because (as hath been shewed) that it is the great work of this age.

1 The Kingdom of Christ in his Churches, it is a most glorious work, yet low in the beginning. The building of

the second Temple, which (as hath been said) was the type of this, had first a day of smal things, which lookers on were ready to despise. Zach. 4.10. Who hath despised the day of smal things? before a day of great things. First, a foundation stone is laid, and then Zerubbabel the builder hath his hands holden forty years, before he can lay a top-stone, or bring the work to perfection. The planting of Churches in the Primitive times, what a low beginning had it; one Paul, and a few poor Fisher-men acting in this work, and that against all the world.

This is lively set forth in that Parable, Matth. 13.31. The Kingdom of heaven is like unto a grain of mustard-seed— It begins as a grain of mustard-seed, which is the least of all seeds, and of this but one grain, not many; yet in the end it grows a Tree that the Fowls of the Hea∣ven c••me to lodge in the branches of it.

2 The Kingdom of Christ over the world, the glory of this work is such, that when it shall be, the whole earth shall be full of the glory of it; yet how little and low shall this work be in the beginning. It is at first a stone cut out of the mountains without hands, little and weak, yet after, a great mountain filling the whole earth, Dan. 2.34, 35. It is first a little one, after that a thousand, Isa. 60. ult. A little one shall become a thou∣sand— It first begins in Sion, i.e. in the Churches, a∣mongst a company of poor despised worshippers of Christ (whereof Sion was a type) Psa. 2.6. Yet have I set my King upon my holy hill of Sion. Afterwards it spread it self over all the world, Vers. 8, 9. Aske of me, and I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession. Thou shalt rule them with a rod of iron, thou shalt break them in peeces like a potters vessel.

Davids Kingdom (the most lively type of Christs Kingdom over the world) how low and seemingly unlikely

ever to rise, was it in the beginning? One David, a poor mans Son, a keeper of sheep, to be a King, and yet his Kingdom at present in the hands of another, a powerful King Saul, one chosen and annoynted by God, to whom the whole Nation had subjected themselves, and under whom they had obtained glorious Victories. Who would ever have thought this Kingdom could have risen, and yet it did?

Christs riding into Jerusalem as King (which, I take it, did shadow out both these) it was upon an Ass, one of the most despicable of all the creatures; and yet, not upon a grown Ass neither, an Ass in his full strength, but upon a Colt, the Foal of an Ass, the weakest and most despicable, of the most despicable, Matth. 21.5.

Thus it is Gods way in great works (especially in Ge∣neration-work) to begin low, and rise by steps. Now we shall find that low beginnings in the work of the Ge∣neration, have sometimes been a discouragement to per∣sons acting therein. So in Ezra's time, when the founda∣tion of the second Temple was laid, the low and little be∣ginnings did so discourage the ancient men who had seen the glory of the former house, that it is said they wept with a loud voyce. chap. 3.12.

2 At the powerfulness and succesfulness of opposition against the work. As Generation-work hath never want∣ed powerful opposition; so sometimes opposition for a while hath been successful against the same. What powerful opposition shall be made against the work of God in the last times? viz. The ••etting up Christ as King in Sion, or his Churches you have foretold, Psal 2. where we have opposers of a higher note, Kings, Rulers; Oppo∣sers of a lower rank, Heathen people: Yet all, Prince, and Beggar can joyn hand in hand to oppose Christs King∣dom.

And how successful that opposition made by the adver∣saries of Judah was to the work of the Generation in the days of Ezra, whereby a stop was put to the work for many years together, is there recorded. And which is to be noted, the very opposition made by Judah's Enemys to the work; was, that which did exceedingly dis∣courage and weaken the hands of them that wrought there∣in, Ezra 4.4. Then the people of the Land weakned the hands of the people of Judah, and troubled them in the building.

3 At Great ones holding off, and withdrawing their hands from the work. Generation-work hath seldom found the friendship of great ones; Have any of the chief Rulers or Pharisees beleeved in him?

In Nehemiah's time, the onely men that would not put their necks to the work of that age, were the Noble men, ch. 3.5. Their Nobles put not their necks to the work of their Lord. Now what a discouragement it is to the meaner sort to see the great ones stand off, or with-draw, who knows not?

It is observable, which I would not here pass over, that in that age in which the Jews shall be brought in, Gods first glorious appearing shall be amongst a middle sort of people, Zech. 12.7. The Lord shall save the Tents of Judah first— i.e. God shall first begin to discover his glorious power, and make bare his arm of Salvation, not amongst the poorest of all, who have no Tents, no place of habitation, but are Vagrant and Beggars; nor the richest, who have their sumptuous Palaces, and royal Houses; but a middle sort of people, living in a plain, but an hono∣rable and comely way, such as the way of living in Tents of old was; and the reason hereof is given, that the glory of the house of David, and the Inhabitants of Jeru∣salem, do not magnifie themselves against Judah, i.e. that men of Princely and noble blood, dwelling in Courts,

or sumptuous Palaces, or depending upon such places, may not (as hath been the manner from the beginning) magnifie themselves against others, because in a rank or ranks below them. If this shall be the way of Gods dis∣pensations towards that age, be not discouraged, in case we now who are fallen into the same, see many great ones with∣drawing their hands from the work.

4 At the perfidious and treacherous dealing of some particular persons imployed in the work. It is no new thing in Generation-work, as to meet with opposition a∣broad, so treachery nearer home. David in his work had a treacherous son Absolom, a treacherous Counsellor Ach••tophel. Nehemiah in the carrying on of his work had a treacherous Shemaiah, yea treacherous Nobles acting with him as chap, 6.10, 17. Christ in his work had a treacherous Judas for one of his followers.

And what a discouragement treachery in some, is to others, that one instance of Absoloms treachery is proof enough, which did so sinke the heart of David him∣self, and the hearts of all his mighty men of valour, yea of the whole Country, that they fled weeping with a loud voyce from Absolom, 2 Sam. 15.23.30.

5 At the meeting with disappointments. Disappoint∣ments of expectations prove oft times discouragements, at best disquietments to those that meet with them in their work. A disappointment did so dis-hearten bold spirited Jeremy, that he took up a hasty resolution to quit his hands of Gods work, chap. 20.7, 8, 9. Yea Paul himself (though a man so watchful, active, and having such command over his Spirit, as none more) was so disquieted by a disap∣pointment (and one would think it a smal one too, onely missing of Titus) that he lost a very fair opportunity of doing Christ service at Troas, 2 Cor. 2.12, 13.

6 At unkindnesses received from those whose good and welfare we have ever closely pursued in the work.

It is a remarkable example, and pertinent to the thing in hand, that of Moses, Exo. 17. who having (as an instrument under God) brought Israel out of Aegypt, carried them through the Red Sea; yea made it his business from first to last, above any thing of his own, to seek their good and welfare, meeting with so unkind a return, (for all his tender care of them) as that no sooner did they want a little water, but presently they fall to chide with, and up∣braid him, as men ready to stone him, vers. 2, 3, 4. He is so discouraged hereby, as that this very discouragement pusheth him into that sin against the work of his Genera∣tion, for which, and no other, he is shut out of Canaan, as compare vers. 7. with Num. 20.12, 13.

7 At multiplyed sentences of death put upon the work; This though it will take in some of the foregoing discouragements, which are but as so many sentences of death put upon the work: Yet because it may be extended farther, I shall here allow it a particular place by it self.

The more grace and mercy is wrapped up in any of Gods dispensations towards his people, the more and greater sentences of death are usually put upon that work which those dispensations call for, and by which, this mercy is to be ushered in. The dispensation of God to∣wards Israel, in bringing them out of Aegypt, was a dispensation full of mercy, and nothing more verified in the story of it then this, that multiplied sentences of death did attend the work. Before deliverance comes, they are in hard bondage; when deliverance was neer, their bondage grows higher, and their tale of bricks is doubled. No sooner are they come out of Aegypt, but they are instantly at deaths door, being surrounded (as it were) with de∣struction; a Sea before them, Ro••ks impassable of either side, an host of armed men behind them, coming pur∣posely to destroy them, No sooner is this danger over, but

wanting bread, the whole Congregation is ready to famish with hunger; and this no sooner past, but they want wa∣ter, and are all at the point of perishing for thirst; and by that time this was over, Amalek, a warlike Nation, en∣gageth them (who had never seen War) in the open wilderness. God had great mercy, mercy upon mercy for Israel, and here were great sentences of death, sen∣tence of death upon sentence of death attending them, as they were in the way to it.

Now that which was the misery, and indeed the very undoing of this people, was, that instead of beleeving, when a sentence of death was over them, they were discouraged thereby, and streight way began to murmure, which murmuring of theirs in the end cost them dear, as the story will tell us.

But the principal thing in my aim is this, which is worth our observation, viz. That it was a mear discouragement occasioned by a sentence of death, put upon the work of the Generation, through the evil report brought home by those spies sent to view the land of Canaan, which was the fatal Rock whereupon the whole Nation of six hundred thousand men, and up∣wards (Caleb and Joshuah excepted) did suffer ship∣wrack, as will appear by comparing Num. 13.32. with Chap. 14.1, 2, 28, 29, 30. A lesson for those to think of, who giving way to their discouragements, when a sen∣tence of death is upon Christs cause, do flinch from the work of Christ in these dayes.

3 Take heed of envy against such whom God imploys in the work of the Generation. Envy against instru∣ments imployed by God in Generation-work was a part of Israels sin, for which they fell in the wilderness, as Psal. 106.16. They envied Moses in the Camp, and Aaron the Saint of God. Meer envy against Christ drew the Priests and people in Christs time to reject him, and

sin against the work of the Generation, Matth. 27.18. Mark 15.10.

Envie of persons imployed in the work hath oft-times raised opposition to the work it self of the Generation: That work, which if done by some should have found ap∣probation, is therefore displeasing, because done by others.

As said a Popish Cardinal in Luthers time: A refor∣mation indeed is needful, and to the wished, but that Luther a rascal Frier should be the man should do it, this is intollerable.

4 Take heed of procrastinating that work which is the business of the present Generation, under a pretence that the time of doing of it is not yet come, neither are things ripe for it. This was the fault of those in Haggai's time (for which they are sharply reproved for it) who did put off the work of the building of Gods house, un∣der pretence the time was not come, Hag. 1.2. This people say the time is not come, the time that the Lords house should be built.

5 Take heed of limiting God to Ordinaries. My meaning is, in case ordinary means for the carrying on of the work be wanting, and cannot be had, take heed you do not so bind up God to these, as thereupon to desert the work. In Generation-work God in all ages hath allowed himself a latitude in working, not tying himself to Ordi∣naries. Now when God walks in a way of Extraordi∣naries, it is not only lawful, but a duty in case Ordinaries fail, to beleeve for Extraordinaries.

It was an extraordinary thing to beleeve that the bare striking of a Rock should fetch out water thence, enough to supply a million of people ready to dye for thirst; Yet because Moses and Aaron in an age wherein God walked in a way of Extraordinaries, did not beleeve, for this their unbeleef, is severely punished, Num. 20.10, 11, 12.

6 Take heed of neglecting the nick of opportunity that God puts into thy hands to do the work of thy Ge∣neration in. There is a day, and a nick of opportunity which God lets some persons have to serve their Generati∣ons in; which if let slip, they are gone (as to Gods using of them any more) and that past recovery.

Ester had a nick of opportunity, which had she slip∣ped, though deliverance should have arisen to Gods peo∣ple another way, yet she and her Fathers house had been destroyed. There was a nick of opportunity that Israel had to enter Canaan upon the return of the Spies, which had they imbraced, the door stood open for them, but they neglecting it (though it were in a hasty fit, and a thing which presently too they recanted, wishing they had ne∣ver done it) the door is shut, and now it is too late to re∣pent it, for their carkases must fall in the wilderness. Take heed of loosing the nick of opportunity wherein thou mayst act for God, lest afterwards when perhaps act thou wouldst, God will not own thee in his work.

7 Take heed of forecasting events, but do thy work, and leave events to God. Jonas by forecasting events, that God was gracious, and would therefore spare Ni∣neveh, and then he should be esteemed a false Prophet, runs from the work of his Generation, Jon. 4.2.

8 Take heed of setling thy self upon seeming godly and righteous principles, when these clash with the work of the Generation. Many men look no farther then this, in case they have a principle which seems just and pious, they think that will bear them out what ever they do. But had not Caiapha•• so, when he was Lord chief Justice in counselling and contriving the most notorious bloody de∣sign that ever saw light? What more righteous, and seem∣ingly godly principle then this, that one man should dy•• to save the lives of a whole Nation? yet this principl•• so just, so pious to an eye of reason was the Foster-father

of that most cursed nefarious act (I mean as acted by them) of putting Christ to death.

And here to add an instance or two more, borrowed of a worthy servant of Christ in these our dayes, * 1.1 because fitly applicable to the thing in hand. What more righteous

principle than this, that it belongs to the chief Ruler of a Nation, to see to the profit and glory of that Nation? Yet Pharaoh setling himself upon this righteous principle, only evil as it did cross the work of that Generation, to the end his Realm might receive no detriment by letting Israel go, whose continuance in that bondage was so much for their advantage, he, and his perish in their principles, being led by these to act against the work of their Generation. So what more prudent and just prin∣ciple than this, that it is not meet to let a Potent Enemy into the bowels of a Nation? yet Sihon King of the Amorites upon this principle opposing Israel, at the time in which God was leading them into Canaan, he and and all his people perish by it.

Take heed of doing all that thou conceits thou hast a principle, will bear thee out in doing.

9 Take heed of lending an ear unto such friendly respectful offers, which carry in the bowels of them (though guilded over with outward respect and friend∣ship) a crafty design against the work of the Genera∣tion. As Generation-work hath never wanted a party who have by open force opposed the same; So likewise there hath mostly been a party attending of it, who by secret fraud and pretences of Friendship have sought to undermine it, which latter have oft-times prospered in their designs (through the over-much credulity of persons

imployed in Generation-work) when and where the first have failed.

Was it not a very fair offer of Moab, (when other∣wise they could not have their wills upon Israel, then) to come, and in a friendly way to call and invite the people to their houses, and to grant to them (though strangers, and men of different principles) liberty to worship with them? What a large shew of respect and curtesie was here? And yet no other but a meer crafty design to draw Isracl to sin, by which (when no other way they could do it) they drew the wrath of God upon Israel, Numb. 25.

So was it not a very fair Petition of Adonijah, 1 Kings 2.16, 17. to ask Abishag the Shunamite to wife? a thing one would think to man could have blamed; yet Solomon spies out a crafty design, laid in this smooth Petition, which was to get the Kingdome, and consequently to put by the great work of that Genera∣tion, viz. the building of the Temple, which Solomon was appointed unto.

So likewise what a friendly motion, and seemingly full of dutiful respect and obedience, was that of She∣majah to Nehemiah? Chap. 6.10. wherein no other thing is pretended but the discovery of a dangerous plot in the hatching, and tender respect to the safeguard of his person, and yet this no other but a crafty design, to draw Nehemiah to sin, and to bring a slurre up∣on him, in managing the work of his Generation, vers. 13.

To say no more, What could be in outward ap∣pearance a more friendly offer then that of Judahs Adversaries, Ezra 4.2. to come, and freely proffer their help, and to joyn with Judah in the carrying on that great work of Temple-building, which was the

work of that Age? Yea, and to do this at such a time when the work was despised, and had lien dead many years, the instruments imployed in it few and weak, so that laying all things together, one would judge that there could be nothing in their hearts more than good will to the work, and desire the same should prosper; when as yet there was no thing in all this fair shew but a crafty design lying at the bottome of it to obstruct this work of God, as vers. 4, 5, 6.

10 Take heed of making reason of State the rule of publick actings. Jeroboams reason of State made Johu perform by halves the work of his Generation, destroying the house and image of Baal, but winking at the Calves in Dan and Bethel. This reason of State was that which led a grave wise Counsel into a most cursed practice, viz. the voting the Son of God to death, John 11.47. to the 54. The results of pure reason of State, are oft-times dangerous, most times con∣trary to the work of the Generation.

11 Take heed of setting up humane Laws above the work of the Generation. My meaning is, in case these two come in competition rather to choose neglect in the work of the Generation, than in any way to be offensive to humane Laws.

If the Commands of God himself, and the special acts of his worship are to give place (as hath been be∣fore proved) to the work of the Generation, then sure∣ly without any want of that due respect, that is, and ought to be given to mans Law, it may be said, and also without offence, that humane Laws are much more to stoop, and fall down to it; the Authority of God being above that of man.

In Esters time there was a Law in the Kingdome of Ahasuerus, and the foundation of it was no other but the priviledge and honour of the supreme Magi∣strate,

that whosoever, man or woman, should come in unto the King in the inner Court, except such to whom the King should hold out the golden Scepter, he should be put to death, Chap. 4.11. Which Law in it self was not evill, as it was meerly Politick, respecting only the Honour, State, and Priviledge of the King: Yet when the Cause and People of God lay at such a plunge, that without intrenching upon this Law, Gods Cause in that Age must have fell to the ground; Esther, though uncalled by the King, yea more, having no other Command from God (as formerly hath been shewed) but only the visible Call of a Dispensation, pusheth upon the Pikes of the Law, and runs the hazard of the perill of death, and how wonderfully God did stand by her, and preserve her in so doing, the issue of this her dange∣rous attempt recorded in the History may sufficiently in∣form us.

12 And lastly, Take heed of conjunction with such who are not reall hearted to the Cause of God, and the work of the Generation. When Israel went up out of Egypt a mixed multitude of Egyptians, and others that were not Israelites, went up with them, Exod. 12.38. Which mixed multitude did afterwards prove a snare to them, even in the very work of the Generation, by drawing the Congregation to murmure against the Lord, Numb. 11.4. And the mixed mul∣titude that was amongst them fell a lusting, and the Children of Israel also wept again, and said, Who shall give us flesh to eat?

What need I relate that which every one knows? how godly Asa lost himself by his League with Benhadad King of Syria, and good Jehoshaphat by his compliance with Ahab, and Ahaziah. And al∣though it be true that the examples of the Kings of Judah are not in all things patterns for States and King∣domes

in Gospel-dayes to walk by; yet the reason up∣on which the Seer reproves Asa because he relied upon the King of Assyria, and not on the Lord, fals as strongly upon professing States under the Gospel, as it did on him: who shall, I hope, be kept both from his sin, and so from his reproof: Which he shall con∣tinue to pray for, who is a friend to Sions prosperity, and also Englands welfare and interest, which is, and will be found solely depending on it. They shall prosper that love thee, Psal. 122.6. Amen.

FINIS.

Notes

• * 1.1

  Mr. Owens Sermon preached before the Parliament, Octob. 24. 1651. being the Publick Thanksgi∣ving for our Worcester Deliverance.