them neither yet they cannot be without the use of praier and prophesying and therefore we see that Saints have alwaies enjoyed them during all the time they have been troden under foot the spirit of praier and prophesie hath been still upon them And herein they have appeared to be both living Christians and waking Christians a dead man cannot breathe nor can a sleeping man speak but when a man breathes and speaks he is discovered to be both a living and a waking man Now if Christians be not dead Christians then sure they will both breathe and speak as soon as the breath of spiritual life is in a man he is a man that breaths toward God in praier continually and when he is grown up a little he is able to speak to edification exhortation and comfort though some are more fluent in speaking and have better utterance then others yet all in whom there is true spiritual life in some sort or other doe so speak as to edifie exhort and comfort one another Let such therefore as are in this errour beware how they entertain principles so contrary to the very life of Christianity And O do you not stop your breath what though you be in Babylon yet you must breathe there otherwise you are stifled Beware therefore of being stifled breathe freely toward thy God whereever thou art Thou maist have Communion with him in any place Though thou art with Daniel in Babylon and in a Lions den yet the breathings and the pantings of thy soul after God are acceptable to him Object But perhaps some may say When I goe about to pray I finde much deadnesse fleshlinesse carnality and coldnesse in my self both when I am to pray publikely with other Saints and when I am privately retired and I look upon this as an effect of Babylonish darknesse I question therefore whether I may pray until it be wholly done away Answ The Apostle when he bids us In all things to make known our requests to God and to pray without ceasing and to continue in praier and to pray continually Phil. 4. 6. 1 Thess 5. 17. Col. 4. 2. did very well know That Saints did carry flesh about them which would be opposing the Spiritâ— and therefore he himself saith When I would doe good evil is present with me and The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot doe the things that ye would Gal. 5. 17. I say the Apostle knew this That the flesh would oppose but he would not have Saints upon that ground to neglect spirituall duties for that were to suffer the flesh to get the victory but rather to be the more frequent in spirituall duties and to be the more incessant in holy performances especially in praier that so they might overcome the flesh that so opposeth Again secondly When the Apostle presses Saints to spirituall duties he speaks to them as knowing that though they carry flesh still about them yet that they have a spirit in them in which they are to act toward God and that though flesh be acting in them yet at the same time that spirit may act in them And therefore when Saints come to pray though the flesh doe endeavour to put out the life of the Spirit yet the Spirit strives to mortifie the flesh and though both act at the same time yet God is able to distinguish between what cometh from his own Spirit which is alwaies in his Saints and what comes from flesh in them And though the flesh doe act its part yet Jesus Christ having by one offering done away all the corruptions of the flesh in his people God can notwithstanding the flesh in them smell a sweet savour in those performances in which there is much weaknesse and flesh and but little of the Spirit appearing there being an attonement already made for the sins of their holy things So that Saints you having Spirit in you as well as flesh you are not to neglect to performe spirituall duties because you doe not see flesh wholly subdued for that was never yet done in any Saint while he remained in this tabernacle but in that spirit to act especially in praier even when you finde flesh also acting for if you have but a spiritual desire to have that flesh subdued that desire cometh from the Spirit and that spark being neglected may seem to die but if according to the rule of Paul to Timothy we stirre up that gift of the Spirit we have received how weak soever it may seem to be that spark may grow up into a flame and get strength in a great measure to burn up that corruption that so troubles and burthens us Therefore the Apostle gives this rule To continue in praier Saints doe you desire to have flesh subdued then continue so desiring and be continually lifting up your spirits to your God in praier against it and that you may doe so take all opportunities to retire your self from other imploiments that you may lift up your souls unto God in praier and doe not content your selves with barely having these desires and so be continually plunging your selves in worldly imploiments in conversing with sublunary things but improve all opportunities to retire your selves from conversing with these things for the enlivening and enflaming of your spirits and doe not perswade your selves that while you are discoursing of your bargains and tradings and lands and livings and cloathing and I know not what that you pray as well as when you retire your self into a private place to lift up your souls in secret to God in praier For our Saviour gives you this direction When you pray enter into your closets and shut your doors and pray to your Father which is in secret c. Matth. 6. 6. And our Saviour himself observed the same rule for it is often said of him That he went apart into a mountain to pray and continued whole nights in praier unto God the night being the time in which he was free from other imploiments And so Act. 10. 9. it is said That Peter went upon the house to pray And truly if Saints did improve more opportunities and take more advantages thus to retire themselves to converse with God so much coldnesse and lukewarmnesse worldlinesse covetousnesse pride and contention would not appear in them But it hath been the designe of the common enemy to take off Saints from these warrantable profitable and advantagious retirements wherein they might enjoy Communion with God to the end they may continue in a more loose and carnal frame to the sading of their spirits and to the scandal of their most holy profession But another may say I finde that our Saviour saith unto his Disciples Whatsoever ye shall ask in my Name that will I doe Joh. 14. 13. And John saith We have confidence toward God and whatsoever we ask we receive of him 1 Joh. 3.
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
For on the 23. day of October 1641. did the Beast begin the war in Ireland and he continued overcomming the Witnesses the Saints of Jesus Christ in Ireland and in England untill the 5. day of April 1645. and from the 23. of October 1641. unto the 5. of April 1645. there is just a thousand two hundred and sixty daies which according to the Scripture account though not according to the Heathen account is three years and a half compleat and when this three years and a half were expired which was I say one the 5. of April 1645. then was the resurrection of the Witnesses for they having lain dead for three years and a half before then the Spirit of life from God entred into them And the year 1645. as it is the year wherein the Witnesses were raised from the dead so it is the year wherein the term of time in which they were to prophesie in sack-cloth and to be troden under foot was to expire and the year also wherein the prevailing power of the Beast over the Saints was to expire as is made evident in the opening of the 2 vers pag. 60. c. Now that one the 5. day of April 1645. the Saints Witnesses and Servants of Jesus Christ were raised up and that then a Spirit of life from God entred into them appears thus On the 5. day of April 1645. the Parliaments Army who had stood for the defence of the Saints against the Beast and had bin before that time exceedingly overcome and were brought into a very low condition at that time being new modelled and having a great many precious Saints in it both eminent Commanders inferiour Officers and common Soldiers and being then put under the conduct of Sir Thomas Fairfax they then began to march against the enemy and then had a Spirit of life from God that entred into them as did appear in all their actings afterward for they went on with such vigour courage life and fortitude as they effected every work they took in hand defeated all the enemies with whom they did encounter had the victory in every battle they fought never sate down before any City Town or Castle but they took it in before they raised their siege Thus they acted like men raised from that dead low condition they were in before And why Because now a Spirit of life from God was entred into them and unto God did they give all the praise and so let them doe still for they had as surely fled before their enemies and been beat down as the myre in the streets then as ever they had been before if the Spirit of life from God had not been put upon them Thus the 5. day of April 1645. did the Witnesses the Saints of whom the Beast thought to make an utter end stand upon their feet having a spirit of life from God put upon them when the Army that fought their battles and defended their righteous cause began to march against the Army of the Beast to the overthrowing of it And they stood upon their feet and great fear fell upon them that saw them The Saints being raised from the dead from that dejected low condition in which they were for three years and a half a Spirit of life from God being put upon them they then stood upon their feet to the fear and amazement of their enemies Before indeed the Saints did lie dead in the street and were as the street to them that went over them but since the Spirit of life from God entred into them they have stood upon their feet and as men that stand upon their feet so long as they doe stand upon their feet are not in a capacity of being trod under foot of men So the Witnesses and Saints of Jesus Christ since they stood upon their feet could not be troden under foot of men Though they have been troden under feet a thousand two hundred and threescore years and the Beast hath had power so long to trample them under feet yet since the Spirit of life from God entred into them and they stood upon their feet it was not possible for the Beast nor any of his adherents so to trample them under foot any more And they stood upon their feet and great fear fell upon them which saw them The Witnesses standing upon their feet as men risen from the dead did cast a great fear and terrour upon their enemies for now they begin to fear what will become of themselves and their great Idoll The Beast they seeing the Witnesses of Jesus to stand upon their feet fearfulnesse doth surprize them because now they conceive that their Kingdome is going down as indeed it is going down wonderfully as they did rejoyce and make merry when they saw the Saints or Puritans as they termed them brought into a low condition when they lay dead so now on the contrary they seeing these Puritans the precious Sonnes of Sion to stand upon their feet now a fear a great fear is fallen upon them Vers 12. And they heerd a great voice from Heaven saying unto them come up hither And they ascended up to Heaven in a Cloud and their enemies beheld them As the Beast and they that joyn with him are in severall places of the prophesie of this book called The earth So the Saints and Witnesses of Jesus Christ are in opposition to the Beast called Heaven As Rev. 13. 6. it is said of the Beast That he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwelt in Heaven By them that dwelt in Heaven is meant the Saints of God who are called Them that dwell in Heaven As the members of the Beast are called Them that dwell upon the earth Rev. 11. 10. And so Rev. 15. 5. It being said in the former verses of the Saints that had gotten the victory over the Beast and over his image and over his mark that they sung the Song of Moses the Servant of God and the Song of the Lamb saith John After this I looked and behold the Temple of the Tabernacle of the testimony in Heaven was opened And Chap. 11. 19. And the Temple of God was opened in Heaven and there was seen in his Temple the Ark of his Testament c. It is evident that in both these places the Saints the Church of God is called Heaven for it cannot be understood of Heaven it self for there is no Temple So in this verse whereas it is said the Witnesses heard a voice from Heaven by Heaven here also is meant the Church the Saints of God So that the meaning of this verse is this The Witnesses of Jesus being raised from the dead and having a Spirit of life from God put upon them and standing upon their feet like living men that part of the Saints that in a more especiall manner acted in opposing the Beast and had a most eminent Spirit of life and courage put
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
21 22. And again This is the confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he hear us whatsoever we ask we know that we have the Petitions that we desired of him 1 John 5. 14 15. And by these passages it appears That Saints in the Primitive times before the great falling away and the rising of the Beast when they praied had assurance that they should have the Petitions they desired But when I pray I have no such confidence in many things and many times it is a long time before my Petitions are answered and in some Petitions I have a plain denial and therefore I question whether it be not sinfull for me so to continue praying until I am fully come out of Babylon and then I conceive that I shall have such a spirit of praier as the Saints had in the Primitive times and have confidence that whatsoever I ask of God I shall receive of him Answ First That the Saints while they have been under the bondage of Babylon have had a spirit of praier and have had their petitions heard is evident For their praiers have brought judgements upon their enemies being presented upon the golden Altar And if it have been no sin for these to continue praying though they were in Babylon then doubtlesse it would be no sin for thee to pray though thou shouldest be in Babylon But Secondly Whereas thou saist That in some things thou hast no confidence that thou shalt be heard and sometimes it is long before some Petitions are granted and other Petitions are plainly denied Let me tell thee That if in those things in which thou hast no confidence thou doe pray for them with the submission of thy will unto the will of the Father it may be no sin for thee so to pray for the things that thy soul desires though thou hast no confidence of them if they be such things as be not sinfull in themselves as such as these are not viz. to be delivered from bodily distempers to be kept from dangers in travelling whether by sea or land to be delivered from the tyranny of unreasonable men that seek to doe thee hurt or to have parents or children or wife or husband or brethren or sisters or any other friend delivered from bodily distempers or dangers in travelling c. or to have them brought to the knowledge of the truth from darknesse to light and from the power of Satan to God or to have them kept from errours and seducing spirits I say these and such like things which are not sinfull in themselves if thy soul desire them it will be no sinne for thee to pray for them though thou hast no confidence that they shall be granted so thou pray for these with the submitting of thy will to the will of the Father And this is clear in that the Lord Jesus himself in whom was no sinne did pray so with submission to the Fathers will for deliverance from that bitter cup which he was to drink of though he had no confidence that 〈◊〉 Petition should be granted So that Saints may pray for those things which thâ—y doe not infallibly know to be according to the minde of God and yet it may be no sinne so to pray if they doe pray with submission to the Fathers will And in so praying they may be acceptable to the Father who many times doth grant some of those Petitions as soon as they are put up and at other times after he hath made his people to wait long and to pray importunately for them And if some of them be denied yet their persons and praiers may be accepted and may be and sometimes are granted another way God giving them in that which is better then the thing desired But Thirdly All Saints may have and doubtlesse many Saints have as much confidence now in praier as the Saints had in the Primitive times for what was the confidence that Saints then had Saith John This is the confidence that we have in him that if we ask any thing according to his will he heareth us This was the primitive Saints confidence and what Saint hath not this confidence now that if we ask any thing according to his will he heareth us Saints are now confident That the things they pray for which God wils and intends to give unto them shall be granted only they have not an infallible spirit so as to know in all things what it is the will of God to bestow upon them But many things they doe know and others they have strong perswasions of when God in a more then ordinary manner moves their spirits to pray for them Thus Saints have a holy boldnes and confidence in approaching to the throne of Grace by the mediation of Jesus Christ coming to God in the spirit of Adoption being confident of having every good thing that a gracious and loving Father sees good for them all their Petitions are heard They are confident that if they ask any thing according to his will he heareth them And no Saints in the Primitive times had other confidence So that Saints it is no sinne for you to continue praying making known your requests to God but it is your duty so to do But Fourthly Though flesh doe break out and in some things Saints doe not pray aright yet they are not therefore wholly to neglect praying knowing that God still delights in the breathings of his owne Spirit in them although they have many weaknesses and infirmities in them And Fifthly If they finde their faith is not so high nor their confidence so strong as some Primitive Saints were then ought they to pray for the increase of faith If they be weak in faith let them have recourse to him who is the authour and finisher of faith for the strengthening of it who will give liberally and will not upbraid his people though they be weak Though a man that is altogether faithlesse hath no promise sure to him yet the man weak in faith hath as many promises made to him as he that is strong in faith So that though it be weak yet if it be a true faith in him that praies for the increase of faith he shall finde accesse to the throne of grace And so much for the clearing of this Deduction 7. Seventhly The next Deduction is to discover the excellency and preciousnes of Saints from the 4 5 verses they are discovered to be excellent in that they are said to be Olive trees they are not as the dry tree who is nigh unto cursing whose end is to be burned He. 6. 8. But blessed and happy is the condition of Saints For they have an unction from the holy Ones they stand in the presence of the Lord of the whole earth They are precious in the eies of God and profitable to men for they empty the golden oil they have received from the
Witnesses against the enemy so as it was only kept as it were above-ground though it seemed to be as dead And so God would have it to be for the first three yeares and an half but when the first three years and an half were compleatly according to Scripture account expired then it was not possible for the adverse party to prevail over them for then the time was come in which the Witnesses were to be raised and then the Spirit of life from God entered into them and that was the reason why they went on like active living men so couragiously and victoriously for God had appointed them to carry on his worke for the fall of this Kingdom from Rome Deduction 13. Thirteenth In the next place this serves to exhort all those that were drawne to engage in the late war against the Parliament and those godly people that adhered to them to relinquish that act of theirs And that First Because it is so apparent that in so doing they were instruments of upholding the Kingdome of the Beast and that they did in it endeavour to support the Beast as much as in them lay whatever the pretences were upon which they were drawne to engage in it and therefore if they desire to be enemies to the Beast let them be enemies to this act of theirs for in it they went about to support the Beast though it was in vain the time of his ruine being come and therefore it behoves them to repent of what they have done in it for it is not good pretences can justifie an evil action It would be their wisdome therefore now at last to renounce it as they renounce the Beast himself And Secondly It concerns them to repent of this deed of theirs considering against whom they fought not against ordinary men but against the choisest of men the Witnesses and servants of Jesus Christ nay they fought not against them onely but against Jesus Christ for as Jesus Christ saith to his Disciples That the world hated them because it hated him and he that hateth him hateth the Father also Joh. 15. 18. 23. So it may be said that they that fought against the Saints of Iesus Christ fought against Iesus Christ himself and against the Father also Now therefore you that were active in that quarrel of the Beast how doth it concern you to renounce what you have done therein least you be found to be fighters against God and let no longer a spirit of emnity and difference remain between you and those that you opposed in that particular but be of one minde with them in a mutuall opposing of the Beast with them And this doe least persisting in that way of defending the Beast you be destroied with the Beast Deduction 14. Fourteenthly In the next place it enformes all those that did engage in the late defensive warre that they have cause to rejoyce in what they have done in that particular and no cause to repent of it Have you contributed to the maintenance of the warre in England and Ireland by lending plate and disbursing money And have you sent horses and arms and provisions to the Army And have your servants or children or your selves in person been actually in that warre You have cause to rejoyce in all that you have done therein for you see it was a most just and righteous act and God hath by it brought a most glorious worke to passe in the bringing this Kingdome from that vassallage to Rome in which it hath been this twelve hundred years and putting the cup of trembling into the hands of the enemies of Iesus Christ the dregs whereof they shall at last take off And therefore you have no cause to repent but to rejoyce in what you have done therein to rejoyce that you had the honour to be in any measure instruments of promoting such a cause and if you suffered any losses by being opposers of the adverse party yet it was farre better to be losers in opposing them then in any measure to comply with them And you that have received wounds or lost limbs for promoting that cause may glory in them for what soever you have herein done or suffered it hath been in and for opposing that grand enemy of Iesus Christ The Beast and in being instruments of bringing Gods designe to passe for the ruining of great Babylon and the setting up the Kingdome of Iesus Christ And therefore how ever you seem to be rewarded of men for it yet never repent of it but rejoyce in what you have done in it Deduction 15. Fifteenthly In the next place this may convince those of their errour that take to themselves a power over the consciences of Saints to rule over them and make laws for them and to force them to obedience to those laws Let such seriously consider this that this is apparently that cursed power that the Beast hath usurpt to himself or at least it had no other Donor then the Dragon the old Serpent the Devil who gave the Beast his Power and Seat and great authority And by this Power the Bishop of Rome first became and still continues to be the Beast And this is a Power that is abhorred of God for those men that exercise this Power doe take away the legislative power of God who is the King the Judge and the LAW-GIVER of his Saints and doe give Iesus Christ lesse honour then the Heathens doe their idols who doe allow them to be the orderers of their own worship O that these men therefore might be convinced of their errour in imposing their lawes upon the consciences of Saints and constraining them to worship God according to the rules that they have hammered out from them though they dare not affirme that they themselves are infallible for surely if they persist in it God who is jealous of his glory and will not give it to another will break out in the fire of his jealousie against them as well as against the Beast that great man of sin who sitteth in the Temple of God and takes upon him to make lawes as God It concerns them therefore to beware how they goe on in these waies least they be destroyed with that son of perdition Again Let such consider that all those that ever exercifed this power for the generallity of them were alwaies enemies of the most precious and most spirituall Saints and were followed with a curse Let them but look upon the Bishops and generally they were enemies of Saints and a curse rested on them even a blindenesse of minde and hardnesse of heart and at last they were brought down and shame and contempt cast upon them And it may be some of you that have endeavoured to take the same power have opposed the Bishops for the same thing O therefore that in the consideration heerof you might at last lay down that imposing power although thereby you may seem to lose that honour that you seek from men and
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
where it is said That upon the raising of the Witnesses and their having a Spirit of life from God put into them and their standing upon their feet A tenth part of the City fell And it also appears That England being that tenth part of the City is fallen from mysticall Babylon and is no longer a part of it but is overcome by the Lord Jesus hee is now King of it who is King of Kings and Lord of Lords who will keep it for himselfe and will not suffer it to be subjected to the Beast any more The Saints in England are brought out of the bondage of mysticall Babylon and shall return no more to it and therefore they may be confident That none of the Romish power of any of the other nine Kingdomes neither those that are more remote or those that are nearer neighbours to it shall ever be able to prevail over England Thirdly The third ground of my affirming that the Parliament Armie and Witnesses in England shall hence-forth overcome all the enemies that shall rise up against them is evident also in Scripture for it appears also in the Explicatory part of this Discourse That the one thousand two hundred and threescore daies in which it is said in this Scripture That the holy Citie should be troden under foot and that the Witnesses should be in sack-cloth by reason of the Gentiles the spirituall Babylonians tyrannizing over them is one thousand two hundred and threescore yeares and did expire Anno Domini 1645. as appeares by computing the time of the Beast's continuance as it ought to bee computed by the Scripture account And also this one thousand two hundred and threescore yeares of the Beast's continuance appeares to be then expired because it is said That when the Witnesses had finished their prophesie in sack-cloth that then the Beast should make warre with them and overcome them Now the Beast having made warre against them and overcome them and they being raised again and set upon their feet to the feare of their enehemies in the yeare one thousand six hundred fourty and five It is by this evident that that year the one thousand two hundred and threescore yeares wherein the holy City the Saints should be troden under feet by the Beast did expire And now you Witnesses in the Parliament and Parliamentary Armie and Kingdome of England may be confident that all the combined power both of men and devils which shall conspire against you shall never be able to prevail against you for you shall be troden under foot no more the Beast shall prevail over you no more for the time of his prevailing over you is expired and he must hence-forth be troden under foot himselfe and you must henceforth prevail over him and you must reward great Babylon as she hath rewarded you the Cup which shee hath filled you must goe on to fill to her double Now in these considerations and from these grounds held forth in the Word of Truth the Scripture and that part of it in this booke of the Revelation which Revelation God gave unto his Sonne Jesus Christ to shew unto his servants Let all the Saints in England be strong and of a good courage and feare not what man can doe unto them Let not the heart of any one Saint be troubled fearing that either Poperie Prelacie or Presbytery shall recover any power in England to Lord it over Gods heritage to tyrannize over the Witnesses of Jesus Christ or to restrain them from walking in that way which appears to them to be according to the minde of God But Saints be you assured it shall never be since you have a Spirit of life from God put upon you and since England is fallen from Babylon and since the time of the Beast's tyrannical power over you is expired therefore cast off all unbeleeving thoughts and all distrustfull feares of these things and be confident That Jesus Christ will by you goe on conquering and to conquer And what though a great Armie should be a preparing to overcome you as there was in July one thousand six hundred and fourty seven Yet as then they were soon blasted so they shall be for the future For you have a Spirit of life and courage from God put into you therefore men shall not prevaile over you And you are no more a part of Babylon therefore you cannot be kept in bondage and the time of your being troden under foot is expired and therefore though all the Malignants in this Kingdome and in Scotland and all those forraign Forces that those factours of Rome that are gone from England into France or else-where can possibly procure were conjoyned together in one body and marching against you yet should not your hearts be troubled nor be affraid but be assured they should be overcome by you And what though you seem to be small in number You know that God hath formerly commanded others to stand for you and can doe so still if it be consonant to his wisdome now also but if it were not so it were an evil in you to distrust his power to whom it is all one to save by few or by many For victory commeth not from the strength of horses or the legs of men but from the Lord of hosts And therefore upon these grounds let all the Witnesses of England be confident of overcomming all that shall rise up against them by the strength of the Lord of hoasts their God And having experience that God hath done thus for them ever hitherto since one thousand six hundred and fourty five let them not be of such unworthy spirits as to be distrustfull for the future Deduction 18. The last particular that I shall hence observe is To stirre up the hearts of Saints to joyfulnesse and praises O Saints considering what God hath done for you seeing hee hath put a Spirit of life upon you and hath made you that lay dead to stand upon your feet And seeing that England is fallen from mysticall Babylon and that now your enemy the Beast shall have no more power over you he that hath troden you under feet a thousand two hundred and threescore yeares shall tread you under foot no more and that now your time of prophesying in sack-cloth is expired Put you now on in stead of your sack-cloth the garments of joy and praise and walk no longer sadly being delivered out of the bondage of spiritual Aegypt and from the oppression of your enemies let your hearts be affected herewith and your souls rejoyce in the apprehension of it For suppose that when you were under that bondage so that you were driven into corners and your enemies hunted after you to make a prey of you and having taken some of you did imprison some and fine others and banish others and pillory others if one should then have come into your meetings and told you as an infallible truth That within one moneth your enemies should be brought down
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