earth-quake and the tenth part of the City fell and in the earth-quake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second woe is past and behold the third woe cometh quickly The Preamble FRom these verses I desire as the Lord shall enable me to declare that which God hath discovered to me For I hope that it may be as advantagious to others as it hath been to my own soul But though the publication of what appears to me in these verses be that which I chiefly aim at yet being prest in spirit to give forth some meditations from the Preamble of this Book which Preamble is contained in the three first verses of the first Chapter of this book of the Revelation I cannot but here insert it as a Preamble to the following discourse also though it may be it may not seem in the eyes of some so pertinent The three verses are as follows 1. The Revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to passe and he sent and signified it by his Angel unto his servant John 2. Who bare record of the word of God and of the testimony of Jesus Christ and of all things that he saw 3. Blessed is he that readeth and they that hear the words of this prophecy and keep those things which are written therein for the time is at hand In these verses is contained these five particulars First The subject matter of this book Secondly The reason of the divulgation of this book Thirdly The instruments of the divulgation of this book Fourthly The fruitfulnesse of those instruments in the divulging this book Fifthly The pronunciation of a blessing upon the persons that reade or hear the words of this book The first particular contained in these verses is the subject matter of this book and that it exprest in these words The Revelation of things that must shortly come to passe The word of God and the testimony of Jesus Christ From whence this is the Observation Observ 1. That the whole book of the Revelation is a Revelation declaration or manifestation of the minde of God about the things which were to come to passe shortly after the revealing of it which Revelation is the word of God and the testimony of Jesus Christ This point being so evident and clear in the Text I shall not produce any further proofs of it because I intend brevity but immediately proceed to the Deductions which flow from it which are these If this book be a Revelation or Declaration of the minde of God about the things which were shortly to come to passe then it is our duty to observe how God hath brought to passe the things which he did pre-declare he would bring to passe that so we may glorifie God in his omnisciency in fore-seeing and fore-knowledge of all things and in his omnipotency in bringing the things to passe which he did fore-appoint to bring to passe that he can doe all things and nothing can hinder him from bringing all things to passe according to the counsel of his own will When Saints doe most diligently observe the works which God brings to passe according to what he hath pre-declared in his word then do they most answer the end for which God did before reveal these things which was that he might be admired and magnified by his people in bringing all things to passe according to his word shewing that he is God alone for none else can declare things to come as the eternal God doth But how can Saints have experience of this but by comparing his Word and works together Therefore it is the duty of Saints frequently so to do So much of the first Secondly Is this book of the Revelation the word of God and the testimony of Jesus Christ then we are hereby informed That it is warrantable for us to call that which is a Revelation of the minde of God the word of God We see John cals it so and why may not we I the rather speak of this because some have affirmed That nothing may be called the Word of God but Jesus Christ because it is a title the Scripture gives to him as John 1. 1. In the beginning was the Word and the Word was with God and the Word was God And vers 14. The Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten Son of God full of grace and truth And 1 Joh. 5. 7. For there are three that bare record in heaven the Father the Word and the holy Ghost and these three are one And Revel 19. 13. And he was cloathed with a vesture dipt in bloud and his name is called The word of God and the armies that were in heaven followed him upon white horses c. But let these know that though in these places that title The word of God is given to Jesus Christ he being the essential word of God which is the reason why this title is given to him Yet that the Spirit of God gives this title also to the Scripture to the written word the word which is the Revelation of the minde of God as appears here and in other places as Jer. 2. 1. Moreover the word of the Lord came unto me saying Go and cry in the ears c. And vers 4. Hear ye the word of the Lord O house of Jacob and all the families of the house of Israel And Jer. 7. 2. Stand in the gates of the Lords house and proclaim there this word saying Hear the word of the Lord all ye of Judah that enter in at these gates to worship the Lord. Thus saith the Lord of host the God of Israel amend your waies c. And Jer. 14. 1. The word of the Lord that came to Jeremiah concerning the dearth c. And Jer. 30. 1 2. The word that came to Jeremiah from the Lord saying Thus speaketh the Lord God of Israel saying Write all the words that I have spoken unto thee in a book And severall like passages to these we have as in Ezekiel 6. 1. and 7. 1. and 12. 1. and 16. 1. and Hos 1. 1. and 4. 1. And the like we have also in Joel Jonah Micah Zechary and the rest of the Prophets where it is clear That that which was the Revelation or manifestation of the minde of God concerning the waies in which he would have his people to walk or the things which he was about to doe whether of bringing a dearth upon a people or any other judgement or the doing of them good This title is given to it The word of God So that it is clear that this title may be given to the written Word the Scripture both by all the fore-cited places besides many others that might have been cited to the same effect and also in the text where this book of
THE RESURRECTION OF The Witnesses AND ENGLANDS Fall from the mystical Babylon ROME Clearly demonstrated to be accomplished Whereby Great encouragement is administred to all Saints but especially to the Saints in England In the handling of a part of the eleventh Chapter of the REVELATION By M. Cary a Minister or Servant of Jesus Christ and of all his Saints PSAL. 126. 1 2 3. When the LORD turned again the captivity of Sion we were like them that dream Then was our mouth filled with laughter and our tongue with singing then said they among the heathen The LORD hath done great things for them The LORD hath done great things for us whereof we are glad London Printed by D. M. for Giles Calvert at the black-spread-Eagle at the west end of Pauls 1648. To the Honoured FRANCIS ROVSE AND Thomas Boon Esquires Members of the Honourable House of COMMONS in PARLIAMENT Honoured Sirs IT being the great designe of God the Father to set up his Son our Lord Jesus Christ as his King upon the holy hill of Sion and though the Heathen rage and the people imagine vain things saying Come let us break their bonds in sunder and cast away their cords from us to give him the Heathen for his inheritance and the uttermost parts of the earth for his possession I say this being Gods design he hath for the effecting of it given all power and authority in heaven and in earth into his hand and accordingly Jesus Christ hath undertaken to execute all Gods Decrees which are mentioned in the Prophesie of the Book of the Revelation where we finde that God had decreed that for an appointed terme of time his Church his Temple his Saints should be in an afflicted persecuted depressed low condition and that the Beast and the Babylonian enemies of his Church should have power to grow great and to flourish and to make war against the Saints and to blaspheme God and his name and his Saints for an appointed time also and that after that time was expired that then Jesus Christ should improve that power that was for that end given to him in giving a glorious Deliverance to his Church and ruining totally the Beast great Babylon and all his enemies That so the Kingdomes of this world may become his Kingdoms and that in such a manner as they were not before even so as all that are in authority that will not cast their Crowns at his feet shall be broken in peeces for he the Lord alone must be exalted in that day there must be one Lord and his name one in all the earth Now as it most clearly appears to me from the divine Oracles of the Scripture having compared the works of God and his Word together I have in the ensuing Discourse held it forth for the encouragement of all that wait for the appearing of the Lord Jesus Christ for the overthrowing of his enemies and the deliverance of his people from their persecutions that the time is already come wherein the appointed time of the prevailing power of the Beast over the Saints is come to a period and accordingly Jesus Christ hath begunne to bring downe the power of the Beast and to lift up his Saints out of that low afflicted persecuted condition in which they have beene and that in order to the perfecting of these things England is already fallen from the mysticall Babylon Rome Now Honoured Sir You having been glorious Starres shining with a great deal of splendour in Your Countrey both in the publikenesse of Your spirits and the holinesse of Your conversations wherein You have been eminent Examples and speciall encouragements unto others and knowing that it is the desire of Your souls to see the Lord Jesus alone advanced who-ever be thrown down I have presumed to present this little Treatise unto You not doubting of Your ingenuous and favourable acceptance of it But though I publish it under Your name and favour yet doe I not thereby desire You to patronize any thing in it if there should be any thing that is not truth and for the truth that is in it I need desire no Patron For great is the truth and it will prevail Yet notwithstanding the sonnes of truth as farre as the truth appears to them in truth will own it and contend for it and doubtlesse so will You. I am Sirs A Petitioner to heaven for Sions this Kingdoms and your prosperity M. C. TO THE READER OUr Lord Jesus Christ in the eighteenth Chapter of Luke from the first to the eighth verse from the example of the importunate widdow stirring up his Disciples to importunate praier he there assures them That God will surely hear the praiers of his own elect that cry to him day and night and avenge them of their adversaries and this he will doe for them though he make them tarry long And hereby Saints may be assured That God will hear their frequent importunate praiers which night and day they have put up against the man of sinne the Beast and their Babylonian enemies who have troden the Saints under feet and made warre against them and overcome them and dealt cruelly with them above this twelve hundred years and that he will at last avenge them on these their enemies But saies our Saviour at the eighth verse Neverthelesse when the Sonne of man cometh shall he finde faith on earth Whereby he implies That when hee cometh his people shall scarce have faith to beleeve that hee will thus avenge them on their enemies But when he shall come to doe it it will be beyond their faith And even thus is it with Saints now they have scarce faith to believe that the Lord Jesus hath now begun and is going on to avenge his own elect on their adversaries the mysticall Babylonians Now for the strengthening of the faith of Saints concerning this thing I doe present them with this ensuing Discourse wherein as the Lord hath discovered it to me to the strengthening of my faith concerning the prosperity of Sion henceforward and giving me great joy and pleasure therein I have made it to appeare from the Scriptures That the Lord hath already lifted up his Saints from under the vassalage of their enemies and hath begunne to put the cup of trembling into the hands of them that afflicted them Which I desire that all that love and honour the Lord Jesus may diligently observe For the most high God of whom and through whom and to whom are all things and for whose pleasure they are and were created both whose wisdome and knowledge are unfathomable tels his people of old by the Prophet Isaiah as wee have it in the fourty eighth Chapter of his Prophesie at the third and the fifth verses That he declared from the beginning the things hee would bring to passe and that he shewed it them before it came to passe and he gives the reason why he did so in the fourth and fifth verses Because said hee I knew
in the following discourse Therefore so much shall suffice to be here spoken of it and of this fourth particular the faithfulnesse of the instruments of divulging this Book The fifth particular Is the pronounciation of a blessing upon the persons that read or hear the words of this Book And that we have in these words Blessed is he that readeth and they that hear the words of this prophesie and keep those things which are written therein for the time is at hand From whence arises this Observation Observ 5. That it is a blessed thing to reade and hear the Word of God and particularly that which is contained in the book of the Revelation so as to keep it This clearly appears in these words and the Apostle James likewise witnesseth the same Jam. 1. 25. Be ye doers of the word saith he at the 22. vers and not hearers only deceiving your own selves Whereas it appears he speakes of the written Word which men may â—â—ar with the ear and doe not And now at the 15. vers he saies Who so looketh into the perfect law of liberty and continueth therein he being not a forgetfull hearer but a doer of the work this man shall be blessed in his deed What is the man that James saith shall be blessed It is the man that looketh into the perfect law of liberty that is heareth or readeth the word of God in the Scripture which is a perfect law of liberty Spiritual liberty and heareth or readeth it not forgetfully but is a doer of it This is the blessed man Thus it is a clear That it is a blessed thing to hear and reade the Word of God and particularly that which is contained in the Book of the Revelation so as to keep it Then first This condemns those that neglect the reading and the hearing of the word since it is a blessed thing to reade and hear the Word of God so as to do it Now they that doe not reade it nor hear it cannot doe it for saies the Apostle Rom. 10. 14. How shall they believe in him of whom they have not heard Implying That without hearing the Word of God they cannot believe in God but if the Apostle had not so said yet we see it to be true In that the nations and people to whom the Gospel is not preached and that doe not reade it doe altogether continue in unbelief And so those that are under the darknesse of Popery to whom the word in the purity of it is not preached and have not liberty to reade it they continue also in a dark and a miserable condition but among those people where the Word is embraced and read and heard there are many brought into the obedience of faith Nay in some places of this Kingdome where they seldom enâ—oy a publick Preacher yet by reading the Word they are made partakers of the sweet blessing of it They ought therefore to be sharply reproved for their folly who neglect the hearing and reading the Word and consequently the doing of it in which they might be blessed In the second place Hence all sorts of people are exhorted to be frequent in reading the Word for all desire to be blessed and those that have in any measure been made partakers of the blessing of the Gospel they cannot but desire more of it therfore it would be wisdome for all to improve the means of being made blessed which is hearing and reading the Word If a man that desires a great outward estate should be perswaded that if there were any way at all for him to attain that estate it must be such or such a way that man would be sure to take that way Why this is the case in respect of attaining Spiritual blessings the readiest way that any Soul can take to attain them is a frequent reading and hearing of the Word of God waiting for the comming in of the Spirit in it O therefore let not men discover that they have a sleight esteem of Spirituall blessings and heavenly treasures by neglecting the means by which they are attained for if men have a high esteem of Gold and Pearls if they know the means by which they may be attained they will make use of those means so according to the esteem we have of Spirituall blessings will be our diligence in improving the means of attaining them Object But it may be some one will say I have been frequent in hearing and reading the Word and finde it but an empty thing I hear and am as carnal as before I read and am as dark and low as before and therefore how can it be said that hearing and reading the Word is a means of attaining Spirituall blessings I Answer Answ First If thou findest to thy apprehension but little benefit from hearing or reading the Word yet thou canst not conclude it would be better with thee if thou didst not reade or hear the Word for there is no ground of hope for thee when thou neglectest all means of enlivening comforting or of heightning the Spirit But secondly Though to thy apprehension thou hast no benefit from reading or hearing the Word yet remember that the Word is compared to seed Mat. 13. 19. and 1 Pet. 1. 23. Now you know that seed useth to lie hid under the clods for a time and afterward groweth up so may the seed of the Word seem to be hid in thee for a time and yet afterward it may grow up and bring forth fruit The Disciples while the Lord Jesus was with them often heard his word and he plainly fore-told them of his Resurrection but when their Lord was crucified though they had so often heard it yet they seemed to be altogether ignorant of the doctrine of the Resurrection but afterward it was sweet unto them when the Spirit brought it with other things to their remembrance In the 4. of Iohns Gospel at the 36 37 38. verses our Saviour tels his Disciples That both he that soweth and he that reapeth shall rejoice together but saies he herein is that saying true one soweth and another reapeth I have sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours Others had sowed the seed of eternal life in the hearts of the people and therefore he said in the 35 vers That the fields were already white unto the harvest but the Disciples were sent to reap the fruit of that seed that others had laboured in the sowing of So that one Minister may sow the seed of life and joy in the hearts of some people and another may reap it But the time shall come that both he that soweth and he that reapeth shall rejoice together When the seed â—â— sowne the fruit doth not by and by appear and of this Saints have had experience that have laine long under the hearing of the Word frequently attending upon it and been diligent in reading and yet have attained to their own
indeed the Lord Jesus Christ that doth order and dispose all things in and concerning his Church and all things in the world and therefore it is that all power is given unto him in heaven and earth Mat. 28. He is the King of the holy hill of Sion Psalm 2. And he must rule the Nations with a rod of iron and break them in peeces like a Potters vessel and he must raign untill he have put all his enemies under his feet Rise and measure The Lord Jesus doth not leave his people in the hand of enemies nor under the rod of the wicked in a carelesse manner as if he did not care how much they were given up to the hand of the enemies no but they are measured out to affliction and so far as they are measured out unto it so far shall they be under affliction and no farther So God measured Job to affliction All that he hath is in thy power only upon himself put not forth thine hand Job 1. 12. and again Behold he is in thine hand but save his life The wicked shall not goe a hairs-breadth beyond the measure Jesus Christ hath such a tender respect unto all his people in their sufferings that they shall have no more then need 1 Pet. 1. 6. Measure the Temple The word Temple in the old Testament is used only for that House that Solomon built in Jerusalem unto the Lord which was called the Temple of the Lord it being the place wherein God was in a speciall manner present and wherein he would in a speciall manner be worshipped But in the new Testament it is used first for the Church the Saints of God of which that Temple was a figure for as God was in a speciall manner present in that Temple so he is in a speciall manner present in his people And so we have it 2 Cor. 6. 16. For ye are the temple of the living God as God hath said I will dwell in them and walk in them and I will be their God and they shall be my people 1 Cor. 6. 19. What know ye not that your bodies are the Temple of the holy Ghost which is in you c. and thus the word Temple in the new Testament is used for the Saints as the Temple was a figure of them as they have a speciall presence of God in them Which is likewise spoken of Isay 66. 1 2. Thus faith the Lord the Heaven is my Thron and the Earth is my foot-stool where is the house that ye build unto me and were is the place of my rest for all these things hath my hand made and all these things have been saith the Lord but to this man will I look even unto him that is poor and of a contrite spirit and that trembleth at my word So that he that is of a poor and of a contrite spirit and trembleth at the word of God shall be the house the Temple of God As we have it also Isay 57. 15. But secondly The word Temple in the new Testament as it is used for those in whom there is a speciall presence of God so it is used to signify that means by which knowledge and instrustion is given out as the Temple of old was the place where people were to receive instruction and knowledge And in this sense it is used Rev. 21. 22. And I saw no Temple therein for the Lord God Almighty and the Lamb are the Temple of it This is spoken of the new Jerusalem of that glorious state the Church shall be in when they shall be all taught of God from the greatest to the least Now the word Temple heer in the Text doth signify these Eirst It signifies the Saints of God as they are they in whom God in a speciall manner dwels And Secondly It signifies the Ordinances and means whereby knowledge is dispensed and instruction is received for it is the Saints that are as lights in the World and they both instuct the ignorant and edify one another especially when they are congregated assembled together to worship God according to his own will and to prophesy to edify one another The Temple of God and the Alter and them that worship therein It clearly appears in these words that the word Temple heer includes the Saints both as they are an habitation of God through the spirit and so are his Temple and as they are being assembled together the means of instruction and increasing knowledge and doe worship God aright For least the word Temple should not be full enough to expresse this it is added And the Altar which in the Temple was the place where they worshipped God and them that worship therein Not only the place of worship but the worshippers So that this takes in all Saints as they are a Temple as their assemblies are the place wherein God is worshipped and instruction is given and received and as they are worshippers as Saints worshipping God and possessing God Verse 2. But the Court that is without the Temple The Court is said to be without the Temple as of old the Court was without the Temple and was a more common place not so holy as any part of the Temple was so that the Court heer being without the Temple it is some outside thing it is no part of the Temple Now it being apparent that Saints onely are the Temple of God this Court heer mentioned though it seem to be neer the Temple yet is not the Temple is none of the Saints but some outside professors that seem to the outward eye to be near to Saints as the Court was near to the Temple yet they are not of that holy place they are but an outside they are without the Temple But the Court that is without the Temple leave out or cast out and measure it not Though Jesus Christ have a tender care of his Saints under affliction and they are measured out to the chastisement appointed to them yet hath he no such respect unto such as are not his Though they are professors Though they seem to be near the Temple yet if they be not the Temple though they do professe him yet if they do not possesse him as the Temple doth they must be left out cast out of the care of Jesus Christ But the Court that is without the Temple cast out and measure it not Jesus Christ will not own that as his and therefore it must not be measured For it It was the Temple and the Altar and them that worshipped therin that was measured out to chastisement So then it was it that was to be given unto the Gentiles by measure so that this word for it may be read thus for the Temple Is given unto the Gentiles The word Gentiles in the old Testament when the Temple was in its glory was used to expresse such as were not of the Church of God for the Israelites only were accounted the Church all others were looked upon as
testimony of Jesus were they that did prophesie in sackcloth I will give power unto my two Witnesses and they shall prophesie a thousand two hundred and threescore daies clothed in sackcloth Jesus Christ having in the former verse declared that the holy City should be troden under foot which is the afflicted condition of the Church he doth here declare what supplies they should have in that condition in that he saies that he would give unto them this gift that they should prophesie Though they are to be destitute of outward comforts and outward liberties by the enemies persecuting of them yet they are to have inward comforts the Lord will reveal his secrets to them which shall exceed all outward comforts they shall have the testimony of Jesus which is the spirit of prophesie I will give unto my two Witnesses and they shall prophesie a thousand two hundred and threescore daies That this one thousand two hundred and threescore daies is a thousand two hundred and threescore years appears in pag. 59 60 c. Where it is evident that it is the same term of time with that in the former verse and with that in former passages of this book and that the meaning of them all is a thousand two hundred and threescore years there appears Cloathed in sackcloth While the Church was in the materiall Babylon they were in a sad and mourning posture for they wept and hung their harps on willows and could not sing the songs of Sion So the Church now being in mysticall Babylon and insulted over by their enemies God having for a time given them to be troden under foot by them they are in mourning sad and sable garments clothed in sackcloth though they inwardly enjoy the discoveries of the bosome secrets of the Father the comforts of the Spirit though they have the Spirit of prophesie yet they prophesie in sackcloth their out-side their cloathing is sackcloth to the outward eye they are in a sad posture and they cannot be otherwise while they are under the power and tyrany of Babylon Verse 4. These are the two Olive-trees These that is these two Witnesses are the two Olive-trees In that they are said to be the two Olive-trees it implies it hath reference unto some passage of Scripture wherein there is a former mention of them Now the place where they are mentioned is Zech. 4. so that Zechariah doth prophesie of these two Witnesses under the expression of two Olive-trees and therefore the holy Ghost mentioning the Witnesses here declares that these are they that are elsewhere called the two Olive-trees Now in that place Zech. 4. 4. we finde that the Prophet doth ask the Angel What these be And then the Angel makes this answer This is the word of the Lord unto Zerubbabel saying not by might nor by power but by my spirit saith the Lord of hosts Who art thou ô great mountain Before Zerubbabel thou shalt become a plain and he shall bring forth the head stone thereof with shoutings crying Grace Grace unto it Now this is somewhat a mysterious answer but thus much appears in it That though the Saints seem to be little in the eyes of men and their enemy whether it be the materiall Babylon or the mystical Babylon seem to be a great mountain as if it were impossible for the Saints to remove their mountainous enemy yet they shall be removed out of their way the great mountain shall become a plain before them and those Saints that seem to be little but as an handfull to a mountain they shall when the great mountain is become a plain again become a glorious Temple and when it shal be thus there shall be shoutings crying Grace Grace unto it And this appears to be spoken of the two Witnesses in the Text for they have seemed to be small and little and their enemy a great mountain but undoubtedly this mountain shall become a plain before them and they shall again become a glorious Temple a mountain of holinesse the praise of the whole earth But the Prophet at the 12 verse is said again to ask the Angel What the Olive-branches are and receives this further answer These be the two anointed ones that stand by the Lord of the whole earth here is another description of them in which it is most evident that by the two Olive-trees is meant the Saints Servants and Witnesses of Jesus Christ for this is a plain character of Saints for first Saints are anointed ones and are said to be anointed 2 Cor. 1. 21. and are said to have received an unction from the holy One 1 Joh. 2. 20. Again secondly as Saints are anointed ones so it is they only that can come into the presence of God it is they only that can enter into the Holy of Holies by the new and living way which Jesus Christ hath made for them Now by this time it is clear That by the two Olive-trees is meant all Saints for they are anointed ones and they stand in the presence of God they then are the two Olive-trees which have prophesied cloathed in sackcloth and though they have been but as a handfull compared with that great mountain the Beast so that they could not prevail by might nor by power yet by that unction by that anointing that Spirit that is upon them they shall prevail These are the two Olive-trees and the two Candle-sticks These Witnesses are also said to be candle-sticks because all Saints as they are anointed ones so they are the light of the world Mat. 5. 14. they are light in the Lord and they shine as lights amidst a crooked and perverse generation These are the two Olive-trees and the two Candlesticks standing before the God of the earth The wicked saith the Psalmist shall not stand in thy presence neither shall evil dwell with thee It is indeed onely the prerogative of those holy ones that are washed in the bloud of the Lamb that are unblameable and unreprovable in his sight and to these doth hee hold out the golden scepter of his grace and these do stand in the presence of the Lord of the whole earth Verse 5. And if any man will hurt them fire proceedeth out of their mouth and devoureth their enemies The Saints in a sence are the Judges and Executioners of their enemies Behold a King saith the Prophet Isa 32. 1 shall raign in righteousnesse and Princes shall rule in judgment speaking of the raign of the Lord Jesus and his Saints ruling with him so that as he judgeth so doe they and they passe sentence with him upon their enemies and therefore is it here said If any man will hurt them fire proceedeth out of their mouth and devoureth their enemies That is that breath of the spirit that proceedeth out of their mouth in their praiers doth both pronounce the sentence and bring down the fire of wrath upon their enemies And this is clear Revel 8. 3. for there it appears That when
you to consider how evident it is that Jesus Christ hath had some true Prophets during all this twelve hundred years that the Beast hath troden the Saints under foot For Jesus Christ saith expresly I will give power unto my two Witnesses and they shall prophesie a thousand two hundred and sixty daies cloathed in sackcloth And this hath been made good for it appears thaâ— in all times since Christ hath had some that have prophesied that is have held forth the Testimony of Jesus Christ For the Testimony of Jesus is the spirit of prophesie And indeed every true Saint is a Prophet because the Lord revealing his secrets to a soul as it maketh it a Saint so it maketh it a Prophet and so the Lord looks upon his Saints as his Witnesses and Prophets Now this being evident That Christ hath had true Prophets this maketh it clear that as it is said Ephes 4. 10 11 12 13. That Jesus Christ when he ascended up farre above all heavens gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of Saints for the worke of the Ministery for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. So this word hath been fulfilled Jesus Christ hath alwaies continued these For First Apostles have been continued for the edifying of the body of Christ as it is here said for the Apostles being the eie-witnesses of the Lord Jesus Christ in all that he did and suffered and of his Resurrection as it is evident in that expression of Peter when another Apostle was to be chosen in the place of Judas Acts 1. 21 22. Wherefore of these men which have accompanied with us all the time that the Lord Jesus went in and out among us Beginning from the baptisme of John unto that same day he was taken from us must one be ordained to be a Witnesse with us of his Resurrection I say they being eie-witnesses of the Lord Jesus their witnesse which they gave of him is left still upon record in which Apostles still continue usefull to the Church for perfecting of Saints for the work of the Ministery and for the edifying of the body of Christ till we all come c. and in this sense Apostles have continued but Prophets Evangelists Pastours and Teachers have actually continued in the Church and that doth appear by this because we here see it is evident that Prophets have been continued Now a man that is a true Prophet of Jesus Christ may be and in some degree truly is an Evangelist and Pastour and a Teacher also For First To be an Evangelist is to be able to hold forth the Gospel in the grace and sweetnesse of it and he that is so is an Evangelist And Secondly To be a Pastour is to be able to feed the flock of Christ both the sheep and tender lambs with the wholsome saving truths of Christ to the nourishing and strengthning of their Souls And Thirdly To be a Teacher is to be able to unfold the mysteries of the Gospel and clearly to hold forth the truths of Christ to the instruction of the ignorant and encreasing of knowledge and he that is so is a Teacher Now he that is a Prophet may be all these First He may be a man that publisheth the glad tydings of the Grace of the Gospel And secondly A man that teacheth and instructeth people with knowledge and understanding And thirdly A man that feeds the flock of Christ with wholsome saving truths I say a Prophet may be an Evangelist a Pastour and Teacher and so was Paul that he was a Prophet appears Acts 13. 1. and that he was a Pastour appears in that he was so frequent in feeding the Church of God and that he was a Teacher appears Acts 13. 1. and 2 Tim. 1. 11. and Acts 20. 27. and that he was an Evangelist appears in all his Epistles by his full and sweet holding forth the Grace of the Gospel in them and as Paul was so so it might be also said of Apollo and Peter and Barnabas and Timothy and others But here it may be objected If one man may be both a Prophet and Evangelist a Pastour and Teacher Why doth the Apostle speak of them particularly as given to particular persons For saith he Jesus Christ when he ascended gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers And again 1 Cor. 12. 29. he saith Are all Apostles Are all Prophets Are all Teachers Implying that the Spirit had dispenced out the gift of prophesying to one of teaching to another of Apostleship to a third and not all these gifts to one Answ Though it be true That a Prophet may be also an Apostle an Evangelist a Pastour and Teacher as Paul was yet the Scripture speaks particularly of them because they are severall gifts and sometimes they are severally dispensed so that one man may be more properly said to be an Evangelist because he may be more able to hold forth the sweet word of the Gospel and to be a son of consolation and to be more Evangelical then other and so may be more properly said to be an Evangelist And so of the rest one man may be more eminent in one of these gifts then in the rest and so may be more properly said to be either a Pastour or a Teacher and yet notwithstanding he that is an Evangelist may in some sort be able to act as a Pastour or a Teacher so he that is a Pastour may in some sort be able to act as an Evangelist or a Teacher though in an especiall manner he may be fitted to doe the work of a Pastour and so of the rest So that the reason why they are particularly spoken of is because that some Saints may be more eminently fitted for one of them then for the rest and not that they that have one of these gifts have only one of those gifts and is utterly void of the rest and this will be the more confirmed and cleared by comparing this with that passage 1 Cor. 12. 8 9 10. For to one is given by the Spirit the word of wisdome to another tbe word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit to another the working of miracles to another prophesie to another discerning of Spirits to another divers kindes of toungues to another the interpretation of tongues Here the Apostle speaks of severall gifts and saith that one is given to one and another to another and a third to a third c. And his meaning is That one Saint is more eminent for one gift and another for another and not that he that had the word of wisdome had no knowledge nor no faith
c. Nor that he that had faith had not wisdome nor knowledge c. Nor that he that had knowledge had no faith nor wisdome nor prophesie c. Nor that he that had discerning of Spirits had no knowledge nor prophesie nor wisdome nor faith c. But this is the Apostles meaning That he that had the word of knowledge might not have so much faith nor wisdome nor discerning of spirits c. as he that had lesse knowledge so he that was full of faith might have lesse wisdome and discerning of spirits and knowledge c. then those that were more weak in faith But now as some might be eminent in one of these gifts only so some might be eminent for two or three and others might be eminent for them all And those that were eminent for one only could not be said to have none of the rest Now by this time the reason is evident why the Apostle speaks of Prophets Evangelists Pastours and Teachers distinctly and withall it is evident that he that is a Prophet is an Evangelist a Pastour and a Teacher For as it cannot be said of him that hath faith that he hath no knowledge nor wisdome nor discerning of spirits c. So it cannot be said of a Prophet that he is no Evangelist nor Pastour nor Teacher And now it is evident That Prophets have been continued all the while the Saints have been in Babylon and in the continuance of Prophets there hath been a continuance of Evangelists and Pastours and Teachers whereby that Scripture hath been made good Ephes 4. 10 11 12 13. which saies they must all continue Till we all come in the unity of the Faith and of the knowledge of the Son of God c. And this being so evident it appears to be from weaknesse and darknesse that any have questioned whether any of these have been during the time that the Saints have been captivated to Babylon But here this query may be made May there be Prophets Evangelists Apostles and Teachers that were never ordained by the laying on of hands Answ Yes they may for the Scripture speaks not of laying on of hands upon any but only of Bishops and Deacons and they only had the laying on of hands because they were ordained to doe some particular things which were to be done by them and was proper to them only and none in the Church else were to act in them but only they But Prophesying and Evangelizing and feeding and teaching and building up one another was common to all in the Church as every one had received the gift so to minister as good stewards of the Grace they had received For their gifts are not given to be laid up in a napkin But the manifestation of the Spirit is given to every one to profit withall So that these I say were not restrained only to be done by Bishops and Deacons who only were persons ordained by the laying on of hands but were common to be done by all Now a Bishop which the Scripture indifferently cals either a Bishop or an Elder or a Presbyter is ordained by the laying on of hands because he is appointed to the work which is proper to that Office and not to any other in the Church Now the works that are proper to a Bishop Elder or Presbyter Are First To rule and guide and govern the Church and this is clear by that of the Apostle 1 Tim. 5. 17. Let the Bishops that rule well be counted worthy of double honour And 1 Tim. 3. 4. the Apostle saies That a Bishop must be one that rules well his own house implying that he is not fit to rule the Church of God if he doe not rule his own house well And of those it is that the Apostle speaks Hebrew 13. 7. Remember them which rule over you who have spoken unto you the word of God And vers 17. Obey them which have the rule over you and submit for they watch for your Souls And of these he also speaks 1 Thes 5. 12. Know them which labour among you and are over you in the Lord and admonish you Moreover secondly It is the work of a Bishop or Presbyter to ordain Elders or Bishops in the Churches where they are wanting as appears Titus 1. 5. The Apostle there speaking to Titus who was a Bishop or Presbyter saith For this cause left I thee in Crete that thou shouldest set in order the things that are wanting and ordain Elders in every City And so Timothy being a Bishop it was his work as appears by that rule given him 1 Tim. 5. 22. Lay hand suddenly on no man Again it likewise is made evident to be the work of Presbyters 1 Timothy 4. 14. and 2 Tim. 1. 6. Now these things were proper to the Office of a Bishop and others that are not ordained to be Bishops have no warrant to take upon them to act in these things But there are other things that Bishops are also enjoined to doe that may be and ought to be done by other brethren but Bishops are enjoined to doe them in an especiall manner and they are these First To feed the flock over which they are made over-seers and this is that Paul enjoins the Elders of the Church of Ephesus to doe Acts 20. 29. Take heed unto your selves and unto all the flock over which the holy Ghost hath made you over-seers and feed the Church of God which he hath purchased with his own bloud And this is that which Timothy who was an Elder or Bishop was enjoined to in these passages 1 Tim. 4. 3. Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine And vers 5. Doe the work of an Evangelist make full proof of thy Ministery And 2 Tim. 2. 15. Study to shew thy self approved unto God a work-man that needeth not to be ashamed rightly deviding the word of truth Thus ought Bishops in a more especiall manner to feed the flock of God and to instruct and admonish them But this is not their duties only but the duty of all the brethren according to their severall abilities But Secondly It is the duty of Bishops or Presbyters to be good examples to believers this also Timothy was enjoined unto 1 Tim. 4. 12. Be thou an example to believers in word in conversation in love in spirit in faith and purity And this Titus who was a Bishop was also enjoined unto Tit. 2. 7. In all things shew thy self a pattern of good works in Doctrine shewing uncorruptnesse gravity sincerity And 2 Tim. 2. 2. The things which thou hast heard of me among many witnesses the same commit thou to faithfull men who shall be able to teach others also Thus it is the duty of Elders or Presbyters to be a good example to believers but it is not their duty only but the duty of all other Saints also Thirdly It is the duty of
look upon them as Saints then if you love the Lord Jesus you cannot but love them what ever their judgements be And if you be deficient herein you are to condemn your selves in it and to be humbled for it And henceforth considering the onenesse that is between you all what ever your judgements are and that you have been as one in your sufferings and as one in deliverances from sufferings doe you still be one in love and then upon you will the Lord command the blessing even life for evermore Psal 133. 3. Deduction 17. 17. The next and the main Deduction that flows from these verses being thus explained is a speciall encouragement in particular to the high and honourable Court of Parliament and to his Excellency the Lord FAIRFAX and the honoured his Councell of Warre and all inferiour Officers and Souldiers and in generall to all the Witnesses of Jesus Christ in this Kingdom of England First It is of speciall encouragement unto the high and honourable Court of Parliament for as much as a great number of them being the Witnesses of Jesus Christ they were the primary or first instruments that God made use of to defend the cause of his people and to preserve them from the tyranny and fury of the Beast Now you being the first instruments that God made use of to plead the cause of his people God having into your hand first put the power of opposing the Beast and that wonderfull hath been the spirit of courage and constancy that hath been put upon you in that high Court of Parliament that make it your design to advance the honour of Jesus Christ and the good of the Saints and of all the Subjects of this Kingdome in generall so that though you have been opposed by great and potent enemies yet your courage hath not failed but you have persisted constant in prosecuting the same designes since you first began to oppose Strafford and Canterbury in 1641. unto the year 1645 still opposing the adverse party and you have not basely complied with them though some corrupt members diserted you and did so but you still stuck to your first principles and God having put power into your hands hath inabled you to carry on his designe in the worst of times and after all having graciously given you good successe to your unwearied pains and labours thorow which you had gone by giving you a happy conquest over your enemies And in all this the word of God being fulfilled these things being according to what is written even your being first laid low and also your raising again it being written predeclared that the Beast should make warre with the Witnesses of whom you are a part and whose cause you defend and should overcome them and kill them and that they should lie dead three years and an half and after three years and an half should be raised to the terrour of their enemies and that in their rising a tenth part of Babylon should fall c. These things being written and fulfilled the Beast having made warre against the Witnesses whose cause you have been principle instruments of defending against him and his adherents and having overcome them and killed them both in England and Ireland and they being dead for three years and an half the enemy rejoycing over them and making merry because they thought they had been so slain as they should never recover life again your Armies being overcome and your Garisons being possessed by the enemy and after three years and an half the Spirit of life being put upon your Army and they as it is written standing upon their feet and therein at the same time England being fallen from the Beast from being a part of great Babylon and this in the year 1645. and that year being the year wherein it is written The prevailing power of the Beast should come to a period I say these things being so here is special incouragement to you Witnesses in the high Court of Parliament to goe on in defending that cause that God hath given you the honour hitherto to be instruments of defending I say to go on to defend it And that First By doing justice upon your and the enemies of Jesus Christ Hath God delivered any of the chief actours of this unnaturall bloudy warre into your hands then you being a Civil Power ordained of God are to doe justice upon evil doers for the Apostle saith of a Ruler Rom. 13. 4. He is the minister of God and he beareth not the sword in vain for he is the minister of God a revenger to execute wrath upon him that doth evil And they are evil-doers in a high degree that are theeves and murderers and such are the chief actours of an unjust warre Now if God have delivered any such into your hands you are to execute wrath upon them for it is an observable passage 1 King 20. 42. The Prophet of the Lord there tels Ahab King of Israel after he had let Benhadad King of Syria whom the Lord had delivered into his hand to go away with his life that Ahabs life should goe for his life Therefore it is not safe to neglect doing justice upon such persons although they consent to such Articles of agreement being constrained to doe it for their own ends as Benhadad did 1 King 20. 34. Now you in the high Court of Parliament whom God hath honoured to be the chief instruments of defending the righteous cause of the Witnesses have speciall encouragement to goe on to execute just wrath upon such grosse evil doers without fear And also secondly You have encouragement to goe on to deal well with all the Witnesses and servants of Jesus Christ that walk soberly and justly toward men and holily towards God that are under your jurisdiction whether they be such as are commonly called Presbyterians or Independents or Anabaptists c. even to deal well with them and all the Subjects of the Kingdome and to undoe the heavy burdens and to let the oppressed goe free and to break every yoke and to establish just and righteous laws I say here is speciall encouragement for you to doe thus for in doing thus you shall prosper and become a glory to the Kingdome and no enemy shall ever henceforth be able to prevail against you for though formerly you were brought into a low condition and the enemy prevailed over you with a very high hand yet henceforth the enemy shall no more prevail against you although they were in number a hundred thousand more then they are And secondly From these verses thus opened here is speciall encouragement in particular for his Excellency the Lord FAIRFAX and the honoured Councel of warre since as the Parliament are the primary so they are the secondary instruments of defending the cause of the Saints of God against the Beast Now since you and the Army under you in an especial manner according to what is written and declared long agoe were they
that had a spirit of life from God put upon you in the year 1645. whereby life was put into all the Witnesses and whereby you were inabled to act like living men men that had a life from God in the overcoming the Beast and his adherents in this Kingdom and seeing you have been instruments of defending that cause ever since I say seeing God hath honoured you so as to make you such eminent instruments of this great worke and the hearts of all the Saints in England are generally knit unto you and the eyes of all the Saints in England are upon you most Noble General and Worthy Commanders here is I say special encouragement for you to goe on still to improve the power that God hath given you for the same end for which it was given you viz. The suppressing of the Beast and defending all the Saints and servants of Jesus Christ in this Kingdome and to goe on having the honour of Jesus Christ and not your own and publike good more then private ends in your eye and in your heart to endeavour to cause justice and righteousnesse to abound in this Kingdome and this is your encouragement that in so doing as you have alwaies been since 1645. So you shall ever be conquerours in all the battles you fight and overcomers of all the enemies with whom you encounter no weapon that is formed against you shall prosper nor no enemy shall be able to stand before you yea though all the people of the Earth should be gathered together against you yet you should be but as a burthensome stone unto them and all that burden themselves with you should be broken in pieces And thirdly Here is speciall encouragement for all the Saints in England in generall to be of good courage not to fear the menaces or threatnings of any enemy for no enemy shall ever any more prevail over them Now what I say for the encouragement of the Parliament and of the Generall and chief Commanders of the Army in particular and of all the Saints in England in generall is clearly grounded in the Scripture and therefore is it unquestionable and to be received and observed of the Parliament Army and Saints in England Indeed if I should declare any thing to you and tell you that I had it by vision or revelation and it were not apparent in Scripture I know no warrant you had to receive it or to have any confidence of it For as Paul speaking of the day of Christ saith to the Thessalonians Now we beseech you by the comming of the Lord Jesus Christ and by our gathering unto him that you be not soon shaken in minde nor be troubled neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Let no man deceive you by any means for that day shall not come except there come a falling away first c. So may I say you have reason to beware that you be not soon shaken in minde or troubled neither by spirit nor by word nor by letter from any concerning any thing for which they doe not bring a word from the Scripture and let no man deceive you for you may be deluded and deceived if you receive any thing from any which is not according to what is revealed in the Scripture as the young Prophet was deluded by the old Prophet when he received that Doctrine which was contrary to the Word of the Lord which before he had received So may you if you should so doe Therefore if a Prophet or an Apostle or an Angel from heaven should bring any message which is not consonant unto the Word which you have already received in the Scripture you are not to be shaken in minde nor to be troubled by it nor to imbrace it But now the Scripture grounds upon which I doe for their encouragement declare and affirme That the Parliament and the Army in prosecuting the righteous cause of the Saints and that all the Saints of England in generall shall all overcome their enemies and go on victoriously hence forward are these First Because the Witnesses are raised from the dead The Spirit of life from God is entered into them and they do stand upon their feet Secondly Because England is fallen from Rome and is no more a tenth part of that great mystical Babylon Thirdly Because the one thousand two hundred and threescore years in which the Beast was to tread the holy City under foot did expire in 1645. Now the first of these grounds is evidently drawn from Scripture as appears in the explicatory part of this Discourse where it is evident That that great and considerable number of Saints in England and all reall Saints of Jesus Christ of whom it is said That the Beast should make warre against them and overcome them and that they should lie dead three years and an half the Spirit of life from God should enter into them and they should stand upon their feet to the fear of their enemies and to the glory of their God And it is evident that this which this Scriptrre hath said of them is punctually come to passe The Beast did make warre against all Saints in making warre against that great number of the Saints in England in the late warre the Beast did overcome them and kill them and they were mystically dead for three years and an halfe and as soon as the three yeares and an halfe were compleatly expired the Spirit of life from God entered into them a Spirit of life vigour and courage was put upon them and they did no longer lie as dead men but like living men they stood upon their feet to the fear and amazement of their enemies and to the glory of their God who had put such a Spirit of vigour and courage upon them And now upon this ground may all the Saints in England and those Worthies in the Parliament of England and their Army who have been instruments of bringing down the power of the Beast in England be encouraged to continue opposing the Beast and acting justly and righteously toward all and be assured God having put a Spirit of life upon them and made them to stand upon their feet they shall overcome every enemy that shall rise up against them and the enemie in no battle shall be able to stand before them nor give them one defeat but shall fall before them and bee cut downe as mowne grasse and the men of warre shall not finde their hands but turne their backs and flee before them for they shall now finde them living men such as have a Spirit of life from God put upon them The second ground upon which I affirme That no enemy shall be ever able to prevail over them is clear in Scripture For it is also evident in the Explicatory part of this Discourse That England is that tenth part of the Citie which the holy Ghost in this Scripture speaks of