The Resurrection of the Witnesses and Englands Fall from Rome, Application

The Resurrection of the Witnesses and Englands Fall from Rome · Application

p. 113The Application.

THeſe verſes being thus opened, many profitable Deductions doe ariſe there-from. But I ſhall paſſe by ſome of them, and be as brief as I may in others, that are points fully and ſweetly held forth by others in other Treatiſes, becauſe I ſhall take liberty to be more large in ſome things that are not as yet clearly held forth in print by any other, that I have heard of.

Deduction 1.

That Deduction that firſt in order ariſes from the firſt verſe, is a word of Comfort for all afflicted Saints; and the word of Comfort for ſuch is this, That all their afflictions, whatever they be, are meaſured out unto them by their God, who hath a p. 114tender love unto them, and care over them in their affliction. The Saints of God who are his Temple, and the holy and beloved City, we ſee here are meaſured out unto an afflicted, ſad condition: and their afflictions come not at randome, nor according to the will of their enemies: no, but they are meaſured unto affliction, and their enemies could have no power over them, but that they were by their God given unto the Gentiles, to be troden under foot, otherwiſe it could not have been poſſible, for the Gentiles to have troden them under foot. Now ſince it is Gods act towards his people, it muſt needs be for their good, and therefore Paul ſpeaking of the afflictions, and the ſufferings that Saints undergoe, ſpeaks of it as their priviledge, Phil. 1. 29. Ʋnto you it is given, in the behalf of Chriſt, not only to believe on him, but alſo to ſuffer for his ſake. And the holy Ghoſt in the Propheſie of Micah, ſpeaks of the rod of affliction, as of the food of the people of God, Micah 7. 14. Feed thy people with thy rod; the flock of thine heritage, which dwell ſolitarily in the wood. And as in Micah, God is ſaid to feed his people with his rod; ſo he is ſaid to comfort them with his rod: for ſaith David, Pſal. 23. 4. Thy rod and thy p. 115ſtaffe they comfort me. And therefore let Saints in an afflicted condition, be comforted in this conſideration, That their affliction, what ever it be, is that which comes not by chance, as men uſe to ſay; nor according to the wils of men; but their God hath diſpenced it out unto them, who doth it in great wiſdome, and great love, and gives them out affliction, as their priviledge, as their food, and for their comfort. O therefore, let poor ſouls in affliction be no more caſt down, and walk no more heavily, nor goe mourning all the day long no more, becauſe of their afflictions, but walk comfortably under afflictions, becauſe they come from a loving God, who hath appointed them thereunto, 1 Theſ. 3. 3.

Deduction 2.

In the ſecond place, it ſerves to enforme us, That it is of God, that enemies do riſe up againſt the Saints; for we ſee here, that the Gentiles, the myſtical Babylonians, were by God appointed to afflict the people of God; to tread the holy City under foot, before ever they had a being. Now as God doth in love ſuffer his people to be afflicted: So in wrath he uſually gives up wicked men to be the inſtruments of afflicting his people. p. 116For as the ſufferings of Saints worke out for them a greater weight of glory, (2 Cor. 4. 17.) So the wrongs and violence; that wicked men doe offer unto the Saints, doth procure for them a greater weight of vengeance. And therefore the Apoſtle, Phil. 1. 28. bids the Saints, To be in nothing terrified by their adverſaries; which is to them (ſaith he) an evident token of perdition, but to you of ſalvation, and that of God. And 2 Theſſ. 1. 6. It is (ſaith he) a righteous thing with God, to recompence tribulation unto them which trouble his Saints. So that God raiſes up wicked men to afflict his people, that he may pour out the fuller viols of wrath upon them. And therefore, when God told Pharaoh, That he would at that time ſend all his plagues upon his heart, and upon his ſervants and people, Exod. 9. 14. ſaith he at the 16. verſe. And in very deed, for this cauſe have I raiſed thee up, for to ſhew in thee my power, and that my name may be declared thorowout all the earth. So that no enemy can riſe up againſt the people of God; but it is of God, and God uſually doth it, that he may pour out the fuller viols of wrath upon them. I ſay uſually, it is ſo, but it is not alwaies ſo: for ſome enemies of Saints are ſometimes choſen veſſels, p. 117as Paul was: but ordinarily, it is ſo, and ſo it ſhall be with the Beaſt: for both Babylon of old, and this myſtical Babylon, after they had afflicted, and oppreſſed the people of God, ſo much as was before ordained, were appointed to take off the dregs of that cup of trembling, which they put into the hands of the people of God, Iſa. 51. 21, 22, 23. Hear now thou afflicted, and drunken, but not with wine: thus ſaith thy Lord, the Lord and thy Gad, that pleadeth the cauſe of …is people; behold I have taken out of thy hand, the cup of trembling, even the dregs of the cup of my fury; thou ſhalt no more drink it again, but I will put it into the hand of them that afflict thee, which have ſaid to thy ſoul, Bowe down, that we may goe over, and thou haſt laid thy body as the ground, and as the ſtreet to them that went over. And how this was done, and ſhall be done, both to the materiall and the myſticall Babylon, appears at large in the 47. Chapter of Iſaiah, and the 51. of Jeremiah, and the 18. of the Revelation: beſides in ſeverall other Scriptures. Now then, we may ceaſe to wonder, why wicked men doe prevail ſo much, and continue ſo long in doing violence unto Saints; for we ſee it is of God; for ordinarily he ſuffers it, that vengeance may fall the heavier p. 118upon them at laſt. Babylon hath multiplied her abominations for a long time, and made her ſelfe drunk with the bloud of Saints; but at laſt ſhe ſhall be rewarded double for all the cruelties ſhe hath done to the Saints.

Deduction 3.

Thirdly, Saints are here inſtructed to beware how they be too haſty to get out of an afflicted condition; and eſpecially to beware how they uſe any indirect means, that ſo they may come the ſooner out of affliction: for it is vain and ſinfull for them ſo to doe: for the time how long they ſhall remain in an afflicted condition, is fixed by the Father, and ſo long they ſhall remain under affliction, though they ſtrive and ſtruggle never ſo much, to come ſooner out of it. For we ſee here the holy City, was to be troden under foot of the Gentiles, to be in an afflicted condition fourty and two months, and ſo long they did abide in that condition; it may be they might expect deliverance the firſt monethmonth of years; but if not then, yet the ſecond monethmonth, when ſixty years were expired, they might then hope deliverance was near. For the materiall Babylon, held the people of God but ſeventy p. 119years, but yet deliverance came not in three, nor four, nor five, nor twenty moneths of years; but when they had been five hundred years under perſecution, there came no deliverance from the tyranny of the Beaſt, but the Saints were to remain ſeven hundred years longer, and why? becauſe the time appointed for deliverance was not come till then. The decree was paſt, that the holy City ſhould be trod under foot fourty and two moneths, and the decree being paſt, ſo long it muſt, and ſo long it did remain to be troden under foot. It is wiſdome therefore for Saints, quietly to ſubmit to the will of their God, in affliction, and not to be too haſty to get out, before the appointed time of their God be come; but if he tarry they muſt wait.

Deduction 4.

Fourthly, In the next here is a further word of Conſolation to Saints in affliction: and that is, That when the time of affliction, in which they are to abide under affliction, is expired, then they ſhall be delivered out of affliction, and nothing ſhall longer prolong their affliction: for we ſee that though the holy City muſt be trod under foot, fourty and two moneths: yet p. 120when that time is expired, they muſt be delivered. The rod of the wicked muſt not alway reſt upon the lot of the righteous: No, the Father hath appointed a time, wherein deliverance muſt come. The Saints muſt not alwaies be laid low, and therefore ſaith the Church, Micah 7. 8. Rejoyce not againſt me, ô mine enemy; when I fall, I ſhall riſe again. So, though the Witneſſes be cloathed in ſack-cloth, a long time, yet it ſhall not be alwaies ſo, They ſhall at laſt have beauty for aſhes, the oil of joy for mourning, the garment of praiſe, for the ſpirit of heavineſſe, Iſa. 61. 3. And though they have for a time lien among the pots; yet ſhall they be, as the wings of a Dove, covered with ſilver, and her fethers with yellow gold, Pſal. 68. 13. And of this we are to be confident under any affliction, that we ſhall have deliverance, and nothing ſhall be able to hinder it, when the appointed time for our deliverance is come, though not before.

Deduction 5.

Fifthly, In the next place, Is it ſo, that Jeſus Chriſt hath had ſome that have propheſied, during all the twelve hundred and odde years that the Beaſt hath tyrannized over the Saints, during all the time, the Saints have been under the bondage of myſticall p. 121Babylon, then this may ſerve to convince thoſe of their errour, who will not hear (ſuch as they acknowledge to be real) Saints, to hold forth the word of truth, the Teſtimony of Jeſus, to the edification, exhortation, and comfort of others: and the reaſon why they will not hear them, is, becauſe they conceive, that ſince the riſing up of the Beaſt, and the Babyloniſh darkneſſe, there hath been no true Paſtors, nor Teachers, nor Prophets. Now for the convincing of thoſe of their errour herein; I ſhall be the more large in this Uſe, endeavouring to make it clearly to appear to be their great weaknes.

And now, you that lie under this ſcruple, in the ſpirit of love and meekneſſe, I deſire 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, tha… in all times ſince, Chriſt hath had ſome that have propheſied, that is, have held forth the Teſtimony p. 122of 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 p. 123in 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 p. 124and 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 p. 125forth 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 p. 126properly 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 p. 127ſeverall 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, p. 128Paſtours, 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, p. 129but 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!1 Pet. 1. 4. 10.1 Pet 1:41 Pet 1:10 For their gifts are not given to be laid up in a napkin, But the manifeſtation of the Spirit, 1 Cor. 12. 7.1 Cor 12:7is 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,

p. 130Firſt, 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 p. 131of 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 p. 132manner 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 Biſhops, to watch over the ſouls of the flock which are committed to them; for they muſt give account of them to God, and this the Elders, or Biſhops of the Church of Epheſus, are enjoined unto, Acts 20. 28. Take heed (ſaith the Apoſtle) unto your ſelves, and unto the flock over p. 133which the holy Ghoſt hath made you over-ſeers: for I know (ſaies he) that after my departure, there ſhall grievous wolves enter in among you: So that the Elders of the Church ought to look to the flock, to keep them from the pernicious Doctrines of wolviſh men, and Heb. 13. 17. ſaith the Apoſtle, Obey them that have the rule over you, and ſubmit your ſelves; for they watch for your ſouls, as they that muſt give account, that they may doe it with joy. So that it is evident, that it is the duty of the Elders of the Church, to watch over the ſouls of the people. But this is not their duty only; but the duty of all believers, to watch over one another.

Thus the Scripture declaring that Biſhops are ordained, by the laying on of hands, declares what things are to be done by Biſhops, as Biſhops, and not by other Saints; and what things are to be done by them, which is to be done by others alſo. Now the Scripture ſpeaks but of one Office more, to which perſons are ordained by the laying on of hands, and that is of Deacons.

Now the Office of a Deacon the Scripture expreſſes diſtinctly alſo, namely, that they are to receive the collections for the poor, and to diſtribute it to the poor, to widows, p. 134and to ſuch as are in want, and to all according to their neceſſities. And this appears, Act. 6. 1. 2, 3. and 4. verſes compared together; this was the work which Deacons were ordained to doe, and which is to be done by them only, and not by others in the Church. But we finde that Stephen and Philip being Deacons, were ſuch as did feed the flock, preach the Word, oppoſed gainſaiers, were Teachers, and did the work of Apoſtles and Evangeliſts, and wrought miracles, and wonders among the people, as appears in the ſixth, ſeventh and eighth Chapter of the Acts; but theſe are the duty of Deacons; but not their duties only, but the duties of all the brethren, in which they are to act according to the meaſure of grace received.

And now, ſince the Scripture ſpeaks but only of Biſhops and Deacons, that were ordained by the laying on of hands, and declares it is the duty of the reſt of the brethren in the Church, to propheſie, as 1 Cor. 14. 31. Ye may all propheſie one by one; and that it is the duty of others in the Church to doe the work of Evangeliſts, Paſtors and Teachers. It is hereby clear, that they may be Apoſtles, Prophets, Evangeliſts, p. 135Paſtours and Teachers, that were never ordained by the laying on of hands. And ſo much for anſwer to that query.

And ſince it is made ſo evident, that Prophets, Apoſtles, Evangeliſts, Paſtours and Teachers have continued all the while the Beaſt hath continued, I hope, hereby they that thorow darkneſſe have been of the contrary minde, will be hereby convinced of their errour herein. And now be ye exhorted to frequent the Aſſemblies of Saints; and come to thoſe meeting places, where ſuch as are precious Saints, doe hold forth the word of truth; and by the Spirit of Propheſie doe ſprak unto men, to edification, exhortation and comfort. O come you, and partake of thoſe gifts of the Spirit, whereby ſome are inabled to hold forth the glad tidings of the Goſpel, to publiſh peace, and grace, and mercy thorow Jeſus Chriſt, and to doe the worke of an Evangeliſt, and partake you of thoſe gifts, whereby others are inabled to unfold the myſteries of the Goſpel, and to teach, and inſtruct the ſimple, and to doe the work of a Teacher. In a word, Come and partake of Apoſtolicall, Propheticall and Paſtorall p. 136gifts, of all the particular operations and manifeſtations of the Spirit of Chriſt in his Saints: which are given to profit withall. Conſider that Jeſus Chriſt ſaith, I will give unto my two Witneſſes, and they ſhall propheſie. It is the gift of Jeſus Chriſt unto his people, which he gives not only for the good of the perſons in whom it is, but for the good of others alſo. Saints have an intereſt in one anothers gifts; and therefore Paul ſpeaking of ſuch as were Prophets, as himſelf and Peter, and Apollo, ſaith he to the Saints (1 Cor. 3. 21, 22.) all are yours, whether Paul or Apollo, or Cephas, &c. Thus the gifts that are given to others, are given to them for me, and the gifts that are given to me, how weak ſoever, are not altogether for my ſelf, but for others alſo: for Jeſus Chriſt hath ſo diſpoſed of it, to give ſeveral gifts to ſeveral Saints, to this end to maintain Communion among Saints. O therefore you that are Saints, have Communion one with another, that you may receive benefit from one another, as Chriſt hath appointed: For he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtours and Teachers; What to do? For the perfecting of Saints, for the work of the Miniſtery, p. 137for the edifying of the body of Chriſt. Now doe you deſire to be edified? Doe you deſire to preſſe forward toward perfection, that you may not be as children, carried about with every winde of doctrine? Then frequent the Aſſemblies of the Saints, that you may partake of their gifts. Jeſus Chriſt hath given them to effect theſe things in you, and all his people: and for the keeping a ſpirit of love among Saints, that they receiving benefit one from another, may not ſay one to another, I have no need of you, as thoſe ſeem to doe, that forſake the Aſſemblies of Saints: but that all being joyned and knit together, may encreaſe with the encreaſe of God. And ſo much ſhall ſuffice to be ſpoken to this.

Deduction 6.

Sixthly, The next inſtruction that I ſhall come to (though it be not the next in order, yet I ſhall place it here, becauſe of the affinity it hath with this) is this. That ſince the Witneſſes, the Saints of Jeſus Chriſt, have had a ſpirit of praier, all the while the Beaſt hath continued; whereby their enemies have been devoured, as by a ſpirituall fire: then hereby they may be convinced of their errour, that ſay they are p. 138in Babylon, and therefore doe not joyn with any, in pouring out their fouls to God in praier, nor yet doe it themſelves.

Now let ſuch conſider, that in the darkeſt mid-night of Popery, Saints have had a ſpirit of praier; and indeed it is not poſſible to be a Saint, and not to have a ſpirit of praier. It is the very nature and conſtitution of the ſpirit of a Saint, to aſcend upward to God in praier, at all times, and upon all occaſions.

The truth is, that though the Saints may be without other Ordinances, as baptiſm, and breaking of bread (though I know no rule they have willingly to neglect 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, p. 139then 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**Therefore to confine this ſpeaking or propheſying to ſuch only as are ordained to be Biſhops or Presbyters, is a principle derived from Babylonian darknes, and hath not the leaſt footing in the Scripture. 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.

p. 140Object. 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 Spirit…; 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 p. 141performances, 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 p. 142Spirit 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 p. 143converſing 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 p. 144hath 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. 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 p. 145queſtion, 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 p. 146deſires, 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 p. 147Saints may pray, for thoſe things which th…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 p. 148God 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 p. 149Spirit 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: p. 150For 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 holy one into others; the Spirit as it floweth from them, ſometimes penitrates into thoſe that are ſtrangers, aliens to Jeſus Chriſt, whereby they are brought home to the imbraces of Jeſus Chriſt: and then Saints are excellent in their eyes alſo. And ſo David cals them, Pſal. 16. 2, 3. My goodneſſe extendeth not to thee; but to the Saints that are in the earth, and to the excellent in whom is all my delight. And excellent they are.

Secondly, Becauſe they are not only as Olive-trees, but as Candle-ſticks. For as it is ſaid of Jeſus Chriſt, ſo it is ſaid of them, They are the light of the world, Mat. 5. 14. They are as light ſhining in a dark place. Now how precious is light, to them that are continually in a ſenſible darkneſſe? Light is one of the moſt precious things in the world: it puts a beauty upon other things, it chears and comforts the heart; it cauſes men to ſee the dangers that are in their way, that ſo they may avoid them: and many others, are the excellent properties p. 151of this naturall light; but many more, are the precious effects of ſpirituall light. And this is that that Saints have; though others are in the darkneſſe of hell, yet they enjoy the light of heaven: The Lord God almighty, and the Lamb are a light unto them, Rev. 21. 23. And in this reſpect alſo Saints are excellent and precious ones: But I would be brief in this particular, and therefore ſhall not further enlarge it.

Deduction 8.

Eighthly, The next Deduction, in which I ſhall be brief alſo, is to diſcover from the fifth verſe, the dangerous condition of thoſe wicked men, that are enemies to Saints. Though Saints ſeem to be poor, weak, deſpicable creatures, and their enemies in outward appearance ſeem to be ſtrong and potent, and to be overcomers of them: yet theſe ſeeming weak Saints, are ſtrong, and mighty: for they can but ſend up a meſſage to heaven, and bring ſecret and inviſible arrows from thence, which ſhall deſtroy their enemies. The breath of their mouth kindles coals of fire, that deſtroies their enemies; And if any man will hurt them, he muſt with this fire be killed. Little doe wicked men think, that when they deal cruelly with Saints, p. 152they bring coals of fire upon their owne heads; yet ſo they doe, if they continue irreconcilable enemies unto them. There is a notable place, to ſhew the danger men run upon, when they offer to wrong the Saints of God, it is Zech 12. 3. In that day, ſaith the Lord, will I make Jeruſalem a burdenſome ſtone for all people: all that burden themſelves with it ſhall be cut in pieces; though all the people of the earth ſhall be gathered together againſt it. Though the ſpirituall Jeruſalem, the Saints of God, had all the people of the earth gathered together againſt them; yet ſo potent and ſtrong are they, through the Lord of hoſt their God, as they ſhould overcome them all; they ſhould be as a burdenſome ſtone, and ſhould cruſh in pieces, all that burden themſelves with them. Therefore it would be wiſdome in men, to beware how they offer any violence to any one of the Saints of God, either to their lives or liberties, how colourable ſo ever the pretences be, upon which they doe it; ſeeing it is ſuch a dangerous thing to abuſe Saints: as that in wronging them, men be devoured or deſtroied by them. And ſo I have done with this particular alſo.

p. 153Deduction 9.

Ninthly, In the next place from the ſixth verſe, might be diſcovered the reaſon, why there hath been ſuch a hardneſſe of heart and impenitency upon the Beaſt, and the Babyloniſh crew; namely, becauſe that as a judgement upon them, for perſecuting the Saints of God; the heavens have been ſo ſhut up againſt them, as that none of the waters of the ſpirit have deſcended upon them. But I paſſe this by, with ſome other particulars that might be obſerved in that verſe.

Deduction 10.

The tenth Deduction is from the ſeventh verſe, where it is ſaid, The Beaſt that aſcendeth out of the bottomleſſe pit, ſhall make warre, &c. It doth enform us, that this title, The Beaſt, is the moſt proper title of the Pope; as is evident in the comparing of the ſeveral paſſages in this propheſie, where the Beaſt is mentioned together; which is done in the explicatory part of this Diſcourſe; where it appears evidently, that by the Beaſt is meant the Pope: Now in all the other paſſages, of the propheſie of this book, where the Pope is mentioned; and in this ſeventh verſe, he being called the Beaſt, it is evident, p. 154that this is his moſt proper title. Though it is true, the Pope is Antichriſtian, yet we doe no where, in the propheſie of this book, nor in any other Scripture where he is expreſſely ſpoken of, finde the title of Antichriſt given to him. But generally, in the propheſie of this book, and in the propheſie of Daniel, where there are ſome things ſpoken of him, he is called the Beaſt. And for the 2 Theſſ. 2. where he is alſo expreſly ſpoken of, and plainly deſcribed, he is not called there Antichriſt neither, but is there called, That man of ſin, the ſon of perdition, and that wicked.

Now it is ſaid, there are many Antichriſts, 1 John 2. 19. But it is no where ſaid, There are many Beaſts, and therefore he is called, The Beaſt, and that man of ſinne, the ſonne of perdition, and that wicked. As we uſe to ſay, The King of ſuch a Kingdome; and The Governour of ſuch a place; and, The Maior of ſuch a City or Town; importing there is but one: So the Pope is called, The Beaſt. For though there be many Antichriſts, yet there is but one Beaſt; but one Pope, who is, The Beaſt. I doe the rather obſerve this: firſt to diſcover, the exceeding greatneſſe of the wickedneſſe, and p. 155the abominableneſſe of the Pope; who for his oppoſition to God, and his enmity to the Saints, is expreſt by a peculiar title, that is proper only to that wicked one: to ſhew that he is above al others hateful and curſed.

And ſecondly, I doe the rather ſpeak of this, becauſe ſome doe confuſedly ſpeak of the Beaſt and Antichriſt, confounding the Beaſt with Antichriſt, whereas there be many that are, and may be called Antichriſts, eſpecially ſome that are riſen up lately, That deny that Jeſus is the Chriſt, making themſelves equal with the Lord Jeſus Chriſt: and who do alſo deny, That Jeſus Chriſt is come in the fleſh; or at leaſt have a light eſteem of Chriſts coming in the fleſh: by looking upon that fleſh, which was ſo united unto the God-head, as when the life of it was laid down: it was ſaid to be the life of God, 1 John 3. 16. as no**Though that fleſh as it was offered up through the eternall ſpirit, was a propitiation for our ſins, and that bloud ſo ſhed did cleanſe us from all ſin: ye that fleſh ſo offered, did at once ſanctifie and perfect all that are his. 1 Jo. 4. 10. and 1 Joh. 1. 7. and Heb. 10. 10. and 14.1 John 4:101 John 1:7Heb 10:10Heb 10:14 more to be eſteemed then the fleſh of a common man. I ſay theſe, and ſuch as theſe are Antichriſts, as is clear, 1 John 2. 22. and 1 Joh. 4. 3. But though there be p. 156many Antichriſts, yet there is but one that may be called the Beaſt: but by confounding the Beaſt with Antichriſt, ſome look upon the Beaſt onelyonly as Antichriſt, whereas there be many Antichriſts, which are to be rejected and avoided, beſides the Beaſt; though they have more ſpecious pretences than the Beaſts pretences now are, and are thereby the more like to prevail upon the more knowing profeſſors of the time. So much for this particular.

Deduction 11.

Eleventhly, In the eleventh place, it ſerves to juſtifie the Parliament, and all that joyned with them in the late defenſive war. Now although they have been branded with the odious titles of Rebels and Traitours, and what not: yet here their juſtice and righteouſnes in that act, appears as clear as the Sunne.

For firſt, we ſee here, that the enemies which they did oppoſe was the Beaſt, that did aſcend out of the bottomleſſe pit. And who the Beaſt is, and how the Beaſt did appear to be he, that did wage the late warre in England and Ireland, is made evident in the explicatory part of this Diſcourſe. Now ſince it was the Beaſt, that curſed enemy of p. 157Jeſus Chriſt, and all his Saints, that raiſed this warre, it was a moſt righteous act in the Parliament, and all that did adhere to them, to oppoſe him, and his party in it.

But here by the way I deſire to declare, That though I doe affirme, that that warre was raiſed by the Beaſt, that curſed enemy of Jeſus Chriſt: yet doe I not hereby condemn every particular man that did engage in this warre; nor any particular man, high or low: for I know not, but that it might be poſſible, for ſome by colourable pretences to be drawn to engage in this warre, that never intended to fight for the Beaſt, but on the contrary hated him. But this I affirm, that the generality of thoſe (eſpecially of the chiefeſt) that engaged in this warre, were ſuch as were thereunto incited by the Beaſt, and intended the advancement of the Beaſt.

And now I ſay, ſeeing the warre, that was raiſed againſt the Proteſtants in Ireland, and againſt the Parliament, and ſuch as were ſtiled Puritans and round-heads in England, was a warre made by the Beaſt, that aſcended out of the bottomleſſe pit, and contrived in Rome and hell: it was a moſt righteous p. 158thing for the Parliament, and thoſe that adhered to them, to defend themſelves againſt it: God having put a power into their hands to do it: and yet were they no Rebels, unleſſe it were rebellion to oppoſe the Pope and the devil.

And ſecondly, The righteouſneſſe of the Parliament, and thoſe that adhered to them, is made further evident, by conſidering the ends for which the Beaſt did raiſe this war; and they were,

Firſt, To deſtroy the Witneſſes, to make an utter end of all the Saints and ſervants of Jeſus Chriſt, and to leave none that ſhould oppoſe or ſpeak againſt the Beaſt, the Pope, that ſo he might bring all men into a profeſſed ſubjection to himſelf. And knowing that the Puritans were the only obſtructers hereof (for others would eaſily enough have been perſwaded unto a uniformity, and would ſay, that there was little or nothing in the Romiſh doctrines, but might have been imbraced, rather then to make any diviſion, if the Puritans were removed out of the way) therefore one main end the Beaſt had in this warre, was to overcome the Witneſſes. Now this being one end of the Beaſt in that warre, it was a righteous thing p. 159for the Parliament, and thoſe that adhered to them, to oppoſe the Beaſt, for the reſcuing of, and preſerving of the Saints of Jeſus Chriſt, from the tyranny of the Beaſt.

It being a righteous act in Abraham to reſcue and deliver one juſt Lot, from thoſe that would have captivated him, and his family: It is much more a righteous act in the Parliamentary party, to reſcue and deliver, all the precious Saints of Jeſus Chriſt: (for al Saints had a ſhare in this deliverance) from the cruelty and tyranny of the Beaſt, that ſought their ruine. But

Secondly, Their righteouſneſſe in that act, will appear, if we conſider the other end of the Beaſt in the late warre, and that was to thruſt out Jeſus Chriſt, from raigning as King, and to ſet up his owne Kingdome, by ſubjecting the conſciences of all that profeſſe Jeſus Chriſt, both in this Kingdome, and all others, unto his laws. Now this being his other great deſign in that war; it was a moſt righteous thing to oppoſe him in it. And it had been a great ſinne for the Parliament to ſtoop themſelves, and to ſuffer all the reſt in the Kingdome, thus to be ſubjected to the Beaſt; and lay aſide the Regall p. 160power of Jeſus Chriſt: God having put power into their hands, to oppoſe the Beaſt herein.

Thus, the righteouſneſſe of thoſe that did oppoſe the Beaſt, appears, if we look upon the ends of the Beaſt in that warre. And

Thirdly, Their righteouſneſſe in that act of oppoſing the Beaſt, is made the farther evident, becauſe it is in part a fulfilling of that righteous ſentence, which God hath paſt upon the Beaſt, Revel. 18. 6, 7. where God ſaies to his people thus, Reward her even as ſhe rewarded you, and double unto her double according to her works; in the cup which ſhe hath filled, fill to her double: how much ſhe hath glorified her ſelf, and lived deliciouſly, ſo much torment and ſorrow give her. Now this ſentence is in this warre (wherein the Beaſt hath been overcome, and his deſigns fruſtrated, and a tenth part of Babylon is fallen) in part fulfilled: for in this warre Babylon hath in part had of the ſame cup, which ſhe filled to the Saints, as ſhe overcame them, ſo they have in part overcome her; and this is the beginning of her torments, which are coming on apace, and ere long the cup that ſhe hath filled, ſhall be filled to her double.

p. 161Now the Parliament, and thoſe that adhered to them, having in the late defenſive warre, in part fulfilled that righteous ſentence of God upon Babylon; it doth therein moſt clearly appear to be a righteous act.

Deduction 12.

Twelfthly, In the next place here is a diſcovery of the reaſon why the Parliamentary Army, did not more prevail for the firſt three years and an half, and why after that period of time it was ſo ſucceſſefull and victorious: The reaſon of it here plainly appears to be, becauſe it was (according to fore-appointment) the minde of God, to have his people brought to a low ebb, for ſuch a period of time; ſo that they ſhould be lookt upon as dead men, and the enemy ſhould rejoyce over them, as if they were all totally overcome for three years and an half: And ſince it was ſo, it was not poſſible for the inſtruments that were then imploied, if they had been never ſo faithfull, ſo active and diligent, to do any more, then that which God had raiſed them up for; which was only to keep the dead bodies of his people from being buried: and ſo much they did: they ſtill defended the cauſe of the p. 162Witneſſes 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 p. 163were 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**Though I ſay that it was againſt the choiſeſt of men; yet I doe not hereby affirme, That all that were engaged on that ſide, in an outward oppoſition, were the choiſeſt of men: for ſome that were on that ſide, might be as bad as ſome on the other ſide: for ſome of the nations, and kindreds, and tongues, and people that were diſtinct from the Witneſſes did help the Witneſſes, as the earth was ſaid to help the woman, Revel. 12. 16.Rev 12:16 men, the Witneſſes and ſervants of Jeſus Chriſt: nay they fought not againſt them onelyonly, 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 p. 164him, 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 p. 165plate, 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 p. 166of 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 p. 167the 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 p. 168contempt 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 to loſe much of theſe outward things, the things of the world, which at beſt are but vanity: for it is far better to be without theſe, and have a good conſcience, than to enjoy much of theſe, either with a troubled, or ſeared conſcience, and a hardened heart. It is better to be at emnity with the Beaſt heerin, and loſe much of the world, then to enjoy abundance of the world, and ſoon after to periſh with the Beaſt.

Again, This let me tell you with all, that if you ſhall perſiſt, in endeavouring to get ſuch an impoſing power (it being that by which the Beaſt raigns in any place where it is) it is in vain for you to endeavour it in England, for England is fallen from Rome, and is no more a part of Rome; and therefore it is in vain to ſeeke to exerciſe a Romiſh power any longer in it. And p. 169England being thus fallen, is become a preſident to the other Kingdomes ſo to doe, and ſhall not return to Rome again, for England and all the other Kingdomes muſt hate the whore, and make her deſolate.

And thus much I cannot but ſpeake, to you that endeavour to take ſuch a power upon you, whether you will hear, or whether you will forbear.

Deduction 16.

16. The next particular ariſing from theſe verſes thus opened, is an exhortation to all the Saints in England, to dwell together in unity. O you precious ſonnes and daughters of the Almighty, the Saints, and Witneſſes of the Lord Jeſus Chriſt, that are in this Kingdome of England, Conſider you what your condition was about ſeven or eight year ago; at what time you were trampled upon by the Biſhops (which was a treading under foot of the Beaſt) Call to minde how ſome of you were pillored, and had your eares cropt and many of you impriſoned, and fined, and by ſeverall other waies were perſecuted, and troubled by the members of the Beaſt your adverſaries: and that onelyonly for acting that which in your conſcience, you were parſwaded was according p. 170to the minde of God; and which if you had for fear of men, or for any other reaſon left undone, your conſcience told you, that you ſhould in ſo doing be diſobedient to your heavenly Father. I ſay, call theſe things to minde, and what a great preſſure it was to your ſpirit, that you could not with liberty, and freedome follow the Lamb; but men did what in them lay to enforce you to worſhip the Beaſt, and to embrace for doctrine, the commandments of men. O how grievious was this oppreſſion to you! And what a burden was it? And how did you groan in your ſpirits to be delivered? What a grief was it to you to ſee precious Saints cruelly, and ridgedly dealt with, by the enemies of Ieſus Chriſt? And how many frequent prayers did your ſouls breath out, and lift up to heaven againſt your enemies, and for deliverance, from their yoake of bondage? I ſay, call theſe things to minde, and remember that this was the condition of you all, whether you are ſuch as are commonly called Preſbyterians, or Independents, or Anabaptiſts, if you were Saints, if you loved the Lord Ieſus Chriſt in ſincerity, you were all a like hated of, and oppoſed by the Beaſt: and it p. 171was a grief, and burden to all your ſpirits, to ſee the enemies of Ieſus Chriſt to prevail ſo much, and you all, both Presbyterians, Independents and Anabaptiſts did pour out many effectual, fervent praiers againſt the Beaſt, and the Biſhops his adherents in England.

Again, Conſider, as the Beaſt was thus an enemy to you all alike, ſo it was a mercy to you all alike, when in the year 1645. God gave you all, a full victory over the adherents of the Beaſt in this Kingdom: for then the Biſhops, and them that fought for them (and in them the Beaſt) was overcome. And this, I ſay, was a mercy to you all alike, and it was alike anſwer to all your praiers, and alike joy to all your ſpirits, to ſee your enemies, and the enemies of Jeſus Chriſt overcome. And now ſince you are all children of the ſame Father, and have all one Lord Ieſus Chriſt, and have all one Spirit, and have all drank of one cup of affliction, and had all one common enemy that hated you all, and perſecuted you all, becauſe you had all the one holy Spirit of the Father, and of the Son in you: and ſince your Father in love to you all, and in anſwer to the praiers of you all, gave you p. 172all alike deliverance from that enemy of you all. O unite, unite, unite! ſince your God hath made you one in his love, O be you one in your love one to another! and let it appear that you dwell in God, by dwelling in love. What a low, unworthy thing is it, for you that dwell in God, to grow cold in love towards your brethren, the children of your Father, for differing from you in judgement, in ſome circumſtantiall things only? What if ſome be weak, and doe not know ſo much of the minde of God, in ſome circumſtantial things as you (whether you be Presbyterians, Independents or Anabaptiſts) conceive you doe? Will you therefore not love your weak brother, for whom Chriſt died, and who is beloved of your Father, becauſe your Father in his wiſdome, hath yet with-held that light from him, which he hath given to you? What a weakneſſe is this in you thus to doe? Doe you not know, that it is not for your merits that you have more then him, but it was from grace, from free favour that you have it? And doth what you have received from grace, worke ſuch an effect in you, as to make you grow cold in love toward your brethren? O let it be far from you!

p. 173And what though ſome are Presbyterians and ſome Independents, as they are commonly diſtinguiſhed? Though I could wiſh, that theſe diſtinctions of difference might be all laid aſide, and that all that belong to Jeſus Chriſt might only be called Saints, and the ſervants of Jeſus Chriſt, and by ſuch generall expreſſions as include them all, though they ſtill differ in circumſtances: for there were no ſuch diſtinctions uſed among Saints in the primitive times, though there were differences in ſome circumſtances. But I ſay, What though ſome are Presbyterians and ſome Anabaptiſts, &c. Yet if they are ſuch as you judge to be in Chriſt Jeſus, and to be beloved of the Father: reſolve you in the ſtrength of Chriſt, to ſuffer none of their differences from you in judgement, to with-draw your affections from them: but ſince you love your God and Father, love you his beloved children, and your brethren: and ſince you ſincerely love the Lord Jeſus Chriſt, let it appear in loving of thoſe upon whom his image is ſtampt: For there is no reaſon, why you ſhould not love Presbyterians, as well as Independents, and Anabaptiſts, as well as Presbyterians, &c. unleſſe you look upon them as p. 174no Saints, as ſuch as are no lovers of the Lord Jeſus: but if you 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 p. 175of 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 p. 176you 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 p. 177thought 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 p. 178to 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 p. 179juriſdiction; 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 p. 180(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 p. 181your 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 p. 182tell 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 p. 183an 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 p. 184number 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 p. 185Saints 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, p. 186which 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 p. 187overcome 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, p. 188in 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 p. 189of 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 p. 190hundred 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 p. 191the 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 p. 192and 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 monethmonth your enemies ſhould be brought down, and tyrannize no longer over you, but you ſhould be ſet at liberty to worſhip the Lord Jeſus, in that way which he ſhould diſcover to you, to be moſt agreeable to his owne minde. How would your ſpirits at the apprehenſion hereof, have been filled with joy? Your joy would have been ſuch, as p. 193would have been beyond expreſſion. O let your joy be now no leſſe, ſince this is actually done; and eſpecially having aſſurance that you ſhall be brought under bondage no more: but let your hearts leap and ſing for joy! And in your joy let the high praiſes of God be in your mouths, and let him be exalted in your ſpirits. O be frequent in offering up the Sacrifices of praiſes, in the ſecrets of your ſpirits unto your God, that hath done ſuch things for you! I will extoll thee, O Lord (ſaith David) for thou haſt lifted me up, and haſt not made my foes to rejoyce over me. This is now the caſe of all the Saints in England. The Lord hath lifted them up, and doth not ſuffer their foes to rejoyce over them. O that with that ſweet ſinger of Iſrael, they might extoll the Lord their God in it, and for it; for Praiſe is comely, ſaith that holy man, For the upright (Pſal. 33. 1.) And it is a good thing (ſaith he) to give thankes unto the Lord, and to ſing praiſes unto the name of the moſt High, and to ſhew forth his loving kindeneſſe in the morning, and his faithfulneſſe in the nights, Pſal. 92. 1, 2. Let Saints therefore be much in this comely, good and pleaſant worke of praiſe; and improve all p. 194opportunities to exerciſe themſelves in this worke. Let them ſing praiſes unto the moſt High in the morning, and ſhew forth his loving kindeneſſe and faithfulneſſe in the nights. Though others forget God, and he is not in all their thoughts, and they doe not remember the great things he doth for his people, yet let him be much in the thoughts of his Saints, yea much in their thoughts to praiſe him for his benefits. And let them ſay within themſelves; Bleſſe the LORD, ô my ſoul, and forget not all his benefits. O let them not forget to praiſe him for what he did for them, in the year, 1645. but let them regiſter in their hearts, the particular acts of the great things he then did for them: and let them not forget, what hee did doe for them in July 1647. Let them not ſuffer theſe things to ſlip out of their minde, but let them call to minde how frequent and importunate they were with God in praier, for to obtain theſe mercies for themſelves, and for the Kingdom: and having now attained them, let them be as frequent, and as ready to praiſe him, Call upon me, ſaith God, in the day of trouble, and I will hear thee, and thou ſhalt glorifie me, Pſal. 50. 15. O now, you that called p. 195upon God in the day of trouble, and were heard: be you much in that heavenly and angelical work of glorifying God! Let all that love the Lord in England, remember that it is the duty, as well as the priviledge of thoſe that have got the victory over the Beaſt, to ſing a ſong of praiſes, unto him that fits upon the throne, and unto the Lamb for ever and ever, Revel. 15. 3. And ſince they are the perſons, that have now got the victory over the Beast: Let them with enlarged hearts, ſing that new ſong of praiſe, and let not doubtfull, nor diſtruſtfull thoughts of the power and faithfulnes of God for the future in the leaſt meaſure ſad their ſpirits, or keep back their praiſes: but let the voice of joy and praiſe be heard in the tabernacles of the righteous in England: for the right hand of the Lord is exalted, the right hand of the Lord hath done valiantly for them, and they ſhall not die but live, and declare the works of the LORD, Pſal. 118. 15, 16, 17.