the conquering Saints 181 182 In whose power is it to remove false Teachers 196 VVhether the power of the Keys be singly in the Officers and Presbytery or joyntly in the Officers and Brethren together 198 How will it stand with the Justice of God to cut off innocent Infants with their Parents in his wrath and judgements that have never done good or evil 204 How comes Infants dying Infants to be saved that have not faith And whether the Parents faith is the condition of their salvation 205 c. Whether we may merit by our works 208 237. How are the Saints Co-partners with Christ in his Imperial Reign and Kingdom 212 Is it not in the power of Saints to recover themselves out of sin without going to Christ by faith 223 Whether true Saints may finally fall away from grace 223 241. Whether perfection may be had in this life 225 Whether Christ creates war and sends the sword into the world 233 Whether the Saints of God for their iniquities may be blotted out of the Book of Life 241 VVhether it be lawful to pray that God would blot out any name or person out of his Book of Life 242 Whether the Civil Magistrate hath authority over the Church 250 251 Whether Magistrates may not suppress errors being well advised by a Learned Assembly of Divines 851 Whether the Magistrate be not subordinate unto Christ as Mediator to make Laws for him to rule next and immediately under him in his Church 252 VVhen shall the Jews and Gentiles be gloriously united into one Church 261 VVhether Saints may be said to be saved in the hour of Temptation and yet suffer in it 262 VVhether the tryumphant State of the Church shall be here on earth or in the supernal Heavens 276 313 VVhether the Imperial Reigne of the Saints shall be after the general Resurrection or before 277 VVhether Christians may not be over-hot and Zealous in matters of Religion And whether a moderate temper would not be more advantagious therein then an over-furious one 285 VVhether we are to buy of Christ his Graces by way of contract or not 295 How is Christ said to love those whom he bitterly chastiseth 302 VVhether does Christ always use a spiritual force for the reclaiming of his back slidden people 304 VVhether Christs Kingdom and the Fathers be all one 310 Whether the Saints as Saints may justly expect by vertue of promise in the Word the Rule and Dominion under Christ on Earth at this present time 335 Whether the Saints in order to the obtaining of the Rule and Dominion may oppose the Supreme Magistracy they live under 335 337 VVhether Heathenish or Antichristian Magistrates may be opposed 338 339 VVhether the Saints Imperial Reign be far off or near at hâ—nd 341 342 VVhether it be not lawful for Saints to put to a helping hand in pulling down the Powers of the world that uphold Babylon and the VVhore thereof 346 347 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or PRAECOGNITA THE REVELATION OF Iohn the Divine CHAP. I. VER I. The Revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to pass and he sent and signified it by his Angel unto his servant John THis Book hath for Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine And here in the Entrance I shall take leave to insert some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preliminary discourses and questions which are necessary to be discussed before I enter upon the Exposition of the Body of this Book Quest 1. Whether this Book of the Revelation of John be of Divine Authority 2. Whether John who in the Title of this Book is named John the Divine the Author thereof be the same with John the Apostle and Evangelist the beloved Disciple of Christ or some other person 3. In the last place I shall give a compendious view and taste of the scope and designe of the whole Book 1. Concerning the Divine Authority of this Book I should say very little or nothing unto it well knowing how dangerous it is to move Foundation stones or to question the Authority of any of the Books of God received reverently in the Churches of Christ from age to age as the Canon and Rule of their Faith and Manners If it were not that the Adversary of old took advantage by this artifice to hinder the growth and cast prejudice on many of the Truths of God and to weaken the comforts of his Saints mainly cherished and supported by the Prophesies in this Book The occasion of the first doubting of the Divine Authority of this Book Hence rose in that it favoured the pretended Heresie of the Chyliasts or Millenaries and their adversaries endeavoured to father it rather on Cerinthus the Heretick then the Apostle John thereby if possibly they might not only enervate its Testimony but quite shut it out for ever out of the number of the Canonical Books of God that it might never do the Chyliasts any service more Vpon this ground Hyrome was the first that did most publiquely call its authority into question about the year of Christ 400. and that in pure opposition unto the Millenaries the followers of Justin Martyr Tertullian Ireneus Lactantius and others of good credit and authority in the Church of Christ in that judgement Secondly it became suspected as Erasmus witnesseth who in this particular and concerning other Divine Books also was very unstable in his own Judgment in that some of the ancient Greek primitive Christians did not receive the Revelations as of Divine Authority and this Hierome himself also testifies But on what slender grounds this came to pass I shall presently consider And though it is granted that some ancient Greek Christians did not receive it yet it was by others of the same age and of the far abler parts judgement and integrity numbred amongst the Books of God and acknowledged to have the publique stamp of his Spirit on it There was one Caius or Gaius as Eusebius witnesseth in the fourth book of his History who saith That this Book was written of one Cerinthus an Heretique who held among many other errors That after the resurrection of Christ his Kingdom should become earthly and sensual wherein the flesh should be satisfied again in all manner of concupiscences for the term of a compleat millenary of years Dionisius of Alexandria takes up this report from this Caius an obscure person and as is thought was one of the heretical Alogi who denied as Epiphanius testifies the Word of God and on the false report of this Caius Dionisius doubts of the Divine Authority of this Book But Hierome takes up the same slender ground from Dionisius and doth object it strongly But I answer it seems Hierome would admit of any slender testimony to the invalidating of the Authority of this Book because this book was the great Fortress of his adversaries the Chiliasts yet however though Hierome
add the testimony of our late Assembly of Divines in their confession of Faith set forth in the year of Christ 1651. who do number this of the Revelation in the catalogue of the sacred books of God Secondly There are other testimonies very radiant and pregnant within the said Book to prove it of divine inspiration First In that it proceeded from so highly illuminated a person as John the Apostle the beloved Disciple of Christ was which hereafter I shall evince and being directed to the seven famous Asian Churches and being by them left unto all churches unto the end of the world as the last publique Legacy of the spirit of God in this kind must needs be from the special impulse of the spirit of God seeing God would never suffer such a palpable deceit to be put upon the churches and to continue so long without controul and under his own name so often reiterated in those Prophesies if it were not from God himself and by his Spirits direction approbation and providential preservation 2. It is clear and evident that this book is from the spirit of God in that it doth fully harmonize and agree with the other indubitable received books of God that treat about the divinity of Christ and the work of our redemption Thirdly and lastly Seeing those things are evidently come to pass that this book of Prophesies hath predicted and foretold as the destruction of the seven Churches of Asia the dethroning of the Dragon the rise continuance and the fall of the Kingdom of the Beast and of the Whore riding upon the Beast c. with divers other events and contemporaries with the former some whereof are long since evidently accomplished and the rest to be expected in their determined times and periods and to be sure that this is an infallible mark of a Prophesie coming from God when we see it come to pass consult Deut. 18.21 22 verses 2. I proceed to the second Question about the Title of this book having cleared and confirmed the divine authority thereof to wit who is the Author thereof Whether this John the Divine be John the Apostle and Evangelist or some other person First They that oppose the first do offer as their reasons the unlikelyness of the style and speech that there is between this book and the Gospel of John and his Epistles which two latter agree in style and many points of doctrine but this of the Revelation is very dissonant from them both To which I answer It is no marvel in the first two of the Gospel and his Epistles though he writ by the instinct of the spirit of God as unto the substantial Truths contained therein yet he was not so strict tyed up in the history of the Gospel or in the doctrines thereof and the Epistles but was left at large by the Spirit to follow his own expressions which he wrote according to his own genius and temper being high and sublimate but here in this book he must write those things which he had heard and seen and were delivered unto him besides the Spirit in this Prophesie keeps somwhat the like and the same manner of expressions characters and method as it did of old in the Prophets Ezekiel Daniel Isaiah and others that it might appear that the same spirit of Prophesie did joyntly run through them all and were endited by one and the same Spirit so that this objection does not at all hinder but that it may be Johns the Evangelist and Apostle notwithstanding the difference of the style in this of the Apocalyps and others of John's writings Secondly They that oppose give as another reason but unadvisedly that in all the Greek copies the Revelation was entituled not unto John Evangelist or John the Apostle but unto Iohn the Divine This rather proves the contrary for indeed I should desire no better argument to prove it to be Iohn the Evangelist's for all the Learned know that Iohn was by excellency and as it were by a peculiar prerogative called by this name of the Divine because it was as it were his peculiar office and work in his Gospel to write and maintain the Divinity of Christ against those Heretiques that opposed it in his time as the Ebonites Simon Magus Carpocrates Cerinthus and their followers Yet withal I must needs say that this word The Divine in our language is too narrow a word or expression for this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is of more copious and extensive signification which makes much that it was the Evangelist that wrote this book for the foresaid reason because he was the great asserter and maintainer of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to be God and therefore had this denomination either from his work and so was entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Or lastly He acquired that peculiar Title to himself from the high Divine Inspirations and most eminent Discoveries he had from God beyond any others of Christs Disciples in those his Visions and so being very frequently and eminently conversant with God he might justly acquire unto himself the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of John the Divine but I rather think the former was the more genuine reason and ground of that Title In the next place in the affirmative I shall endeavour to confirm that this John who is the subordinate Author of the Apocalyps is Iohn the Evangelist and Apostle To this purpose consider what is written cap. 1. 9. when Iohn was in the Isle of Patmos under banishment and affliction for the testimony of Jesus and the Word of God that then he received his Revelations which doth agree with all antiquity and ancient Fathers who all testifie with one consent that Iohn the Evangelist and Apostle was there banished And secondly as a testimony from the best Antiquity as Aretas witnesseth Basil Gregory Cyril Epiphanius Ireneus Hippolite and most of the ancient orthodox Councels plainly avouched this of the Revelation to be Iohn the Apostle's This Iohn then the Author of this book was the son of Zebedee the brother of Iames Major or the great and the Kinsman of our Lord's and his beloved Disciple who was alwaies one of the three great witnesses with Christ in his most retired and eminentest actions and miracles of his whole life who after Christ had accomplished the work of our Redemption on the cross and was ascended he followed the work of his Apostleship and as Antiquity and Church history testifieth having with the rest of the Disciples after Christ's ascension received power from on high and the gift of the holy Ghost his Province fell in the lesser Asia for the work of his Ministery where it is very probable that he not only preached converted and founded those several Churches mentioned in the beginning of the Revelation in the Cities of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis and Laodicea but also it seemeth
thereon and in Rev. 4. the two Gospel Witnesses are said to be the two candlesticks to wit the two churches of Jews and Gentiles with their two Olive branches by their side to wit the two administrations of Law and Gospel which are always pouring out their oyl for light into the ministerial Lamps of these golden candlesticks Here must needs be then much light and truth for these are the two anointed ones that stand by the Lord of the whole earth Zach. 4.2.12 and 14 verses CHAP. II. Verse 1. Unto the Angel of the Church of Ephesus write these things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks THe general preface to the seven churches and of the whole Book being finished in the first chapter wherein was considered who was the Author of these divine Revelations and that was Christ under divers denominations and similitudes some appropriable only to the divine nature some to the humane clearly notifying That that person that appeared unto John was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christ God-Man who gave these Divine Revelations unto John some immediately by himself some by his ministring Spirits the Angels for though the greatest part of these Prophesies are given and signified by the instrumentality of Angels yet it may be truly said that Christ doth it for it is a known rule What is done by another at ones Order and command is done by himself Christ he is the Author of those Visions he gives them out to John and John he is the recipient instrument and the subordinate Author and is commanded to write them and make them known unto the churches and in the first place in this second and third chapters John is commanded by Christ to write those premonitions to the seven churches which in their order shall be handled But in the way before I fall upon the particulars it will be worth the enquiry Quest Why John is commanded particularly to write to each church of the seven apart To the Angel of the Church of Ephesus of the Church of Smyrna of the Church of Pergamus c. I answer for divers reasons First They were not guilty of one and the same faults and as their defections were divers and various so ought they to have various and divers reprehensions So likewise their graces and endowments were various so ought they to have divers and various encouragements therein The more obdurate and high-handed sinners ought to have the sharpest and highest reproofs and censures but the more flexible and tender-hearted ought to be dealt with the more tender hand of love and compassion Secondly The several charges are drawn against each particular church and so sent unto them by the hand of their own peculiar Angel Minister or Pastor to shew unto us that they were not to seek for any extrinsecal power or authority over themselves Christ is the common and general admonitor and reprehender of them all each of them are solely and singly under his reprehensive power and jurisdiction The Angel of the church of Ephesus hath only received commands and reproofs that relates to the church of Ephesus so the Angel of Smyrna for the church of Smyrna and the Angel of Pergamus for the church of Pergamus c. The Angel of the church of Ephesus did not receive commands or reproofs to impose them juridically on the church of Smyrna nor Smyrna on the church of Pergamus or on any one of the seven either singly by it self or joyntly with any of the others one two or more They were not to be superintendents or to have a prelatical authority over the rest there was no cathedral then at Ephesus nor in any of the other six the name of Archiepiscopacy and Hierarchycal Supremacy was then unknown in the little well-ordered Christian world or rather Common-weal Bishops then did look no farther with an eye of authority then over their own flocks neither then was it known that a combination of some few churches or rather officers of churches under the name of classical Elders provincial Elders or National Elders should have the sole power and jurisdiction over the rest of the churches of Christ in their vicinity Ephesus then as unto outward authority was Independent Smyrna then was Independent and so were all the rest The churches could then and also now can act consultatively by way of advice by their Elders and Brethren either joynt or singly but not juridically by way of authority over one and another The churches of Christ are all Peers respecting their authority yet in their graces and perfections amongst themselves differing from one and another in glory Christ keeps the sole Legislative power in his own hand and what he communicates thereof unto his churches it is not that they should be lords over their Sister-churches faith but that they may within their due bounds exercise their wholsome admonitions and censures according to the Word of God Christ will not suffer one church juridically to censure another sister-church though corrupt for there is no such authority given them Christ keeps that prerogative in his own hand he reproves and censures the whole seven Asian churches himself but suffers not one or more to do it over the rest And one great reason of this is That if Christ had granted such authority unto one church over others that that church which becomes most potent and most countenanced by the secular powers though most corrupted in doctrine and worship will undertake to censure the soundest and most orthodox churches of all as the Arrians did of old in the times of the sons of Constantine the great and their Successors censure chastise and vex even the soundest and most faithful churches of Christ And the idolatrous apostatized church of Rome under this pretence of having authority over other churches do even fulminate out her direst Anathemas on all other churches though the faithful and undefiled spouses of Christ Be wise therefore ye true spouses of Christ hold fast the liberty wherewith Christ hath made you free lest ye subjugate your necks and precious faith unto the idolatries of the spiritual harlot For this very reason Christ gives his particular censures and reproofs to each particular church according to their peculiar failings and errours that one more corrupt church might not undertake to censure that which was less corrupt But if it be demanded how a sound and faithful church of Christ should carry it self towards an erroneous and backslidden corrupted church I answer They are to use all means for their recovery and that in love and charity First They are to advise them and admonish them of the danger of their ways charitably not juridically as a church exercises towards her own members Secondly They are to pray for their healing and recovery out of their spiritual Maladies If all this will not do to their amendment they are to withdraw communion from them and to leave
Prophesies then they that went before us and no discredit to them be they ever so Godly and Learned I have observed that some and no mean Ones that are gone before on this Theme are not without their Maculae and Defects and more especially in that they have appeared of too private and narrow a Spirit in their Interpreting and applying the Prophesies of this Book unto their own times Interests and Designs as if the Actions and Revolutions of every petty City and Commonweal yea the ends Designs and Periods of every Person that Divine Providence exalts in Power and Authority somwhat beyond the common boundaries of the ordinary Lords and Rulers of the Nations were Comprised Predicted Fore-told and Prophesied of in this Book of Revelations and so by this means makes strange and wilde Applications of the Visions and Mysteries of this Book And where this conceit works strongly it will work madly too when once it is elevated to that height and gets a power then there must be no opposing of those Ends and Designs that such Opinionists pretends as just Collections from the Prophesies of this Book which they interpret according to their own Fancies and have only a Being as wilde Chymeras in their own deceived Imaginations This is that Rock whereon some have formerly made Shipwrack and perished thereon and others now adays are Sayling with a full gale towards the same Charybdis and if God in Mercy prevent not will thereon split and perish also But to return Here I shall give an answer Cui bono or to what ends I undertook this Exercitation on this Book of the Revelation This last the Discovery of this dangerous Rock was not the least End that I set before me in this undertaking Which Ends for better satisfaction I shall here more particularly set down in Order 1. My first was next Gods Glory and the advancement of his Truth for the keeping the Saints feet streight in not stumbling by a false Interpreting and Applying of this Book of Prophesies and in vainly endeavouring the setting up of the Kingdom of Christ before the time and in the pulling down all Authority that oppose such Pretenders to their own utter ruine and undoing without Repentance 2. That Christs true Saints may be comforted and supported under all their Afflictions and Persecutions in this World by the consideration of Christs own True and Real Kingdom which is to come Not this of Weakness which is partly Spiritual partly Carnal but that of Power and great Glory when all his â—nemies shall be made his Foot-stool and broken and ruled by his Rod of Iron which will be at the great Day of his Appearance and coming in the Clouds and not before 3. In Profiting my self and others My self in Writing others in Reading As it was once said by Augustine Prodest scribendo scribendo prodest We having all as Aquinas testifies longing desires conjungi cum suo principio to be conjoyned with our principle 4. To redeem the time having spent many precious hours and days in folly and been examples unto others in evil doing So there is all reason we should redeem the time and God calls in this day of light both from my self and all others that we should be patterns unto others in well doing if that possibly we may redeem the lost time of our youth and folly Lastly That God may have his ends and glory in the work of our Creation we being born not alone for our selves but for the work of our generation to serve God therein faithfully in all the relations that he calls us to God hath not sent us into this world to spend away all our precious days in sports pastimes and follies or about the more profitable affairs of this present world as the custom of too too many is but to sacrifice some competent part thereof unto the service of our God and Christ that our friends neighbours relations and posterity may take encouragements and examples by us to live more unto the praise of God and their Creator Having thus laid down my ends in this undertaking I have this more to acquaint thee with This Exercitation being sent forth as my First-born in this kinde in publique unto the world the second being intended also on this whole Book of Divine Prophesies if God doth continue but his wonted mercies and encouragements thereunto This first is more Practical and Doctrinal and therefore I have herein followed a method with Observations and Notes which the second will not so commodiously admit the great work of that being to demonstrate the truth of each Prophesie and how the Mysteries Figures and Characters thereof are to be interpreted understood and applyed to their proper times periods States Interests and revolutions represented by them But this first being more practical and treating of divers Questions that are under dispute now in these days I thought it fit to let this see the light in the first place to try how it will taste upon the pallates of the godly ingenious for if it savours well with them it will suffice and be a farther encouragement unto the second I know I shall not please all in this Writing neither was there ever a Writer with whom all have been satisfyed for according to the Poet Ad captum Lectoris habent sua fata Libelli Books do either hit or miss As the Readers Judgement is Neither indeed was it in my thoughts to endeavour the satisfacton of all well knowing that there are some so prepossessed with prejudice or at least so wedded to their own conceits that it were the greatest unreasonableness and servility in the World to captivate ones reason to the satisfaction of their overweening folly It was also far beneath my Designe to accommodate my Writings to the popular applause and as the Tragedian says Populo ut placerent who commonly weigh not the matter by the truth and Scriptural reason but by their own irregular fancies and affections and therefore am far from their humour who Nil rectum reputant nisi quod placuit sibi ducunt Next I shall acquaint the ingenious Reader That if any of my conclusions recede from the truth of Scriptures I could willingly wish all such an abortion in the very birth But if any thereof seem only to discede from the common received Opinions let the Ingenious consider So long as they are Warranted by the Authority of Scripture and Reason I hope I shall not want a Protector or a sufficient Defence and Apologie I have no more to add in this way of Apologizing unto the Reader but if he be a friend unto the Truths herein discussed I wish him a farther increase of Divine light If he be malevolent thereunto all the harm I wish him is a better Spirit and a more enlightned Judgement If he be supine and negligent I wish him to add diligence and prayers to God for a right enquiry If he be ignorant I wish him a greater measure of true
in himself is too weak for such a work may be fitted in some measure from thy self who art the Wisdom of God and to whom the Revelation of all things is given of the Father because thou art found worthy O do thou enlighten his minde with true Light from above And remove all impediments his iniquities out of thy sight by the washing of thine own bloud then thou maist discover thy minde unto thy poor Servant being hallowed by thy self to a fruitful reception thereof Grant O Christ that by thy favour and the guidance of thy good Spirit he may diligently consider the misteries of this Book and that unto sobriety and declare it forth unto others that the Church of God may receive some advantage by him And if thy Servant O Lord hath herein through weakness built any hay and stubble upon thy precious structure O let it be consumed but so as that thy Servant may be saved in the great day of the Lord God Almighty but if any of thine receive good hereby to thee for it as most due which is and which was and which is to come the Almighty be praise glory and Dominion for ever and ever Amen A Catalogue of diverse Questions in this Treatise discussed WHether this Book of Revelation be of divine authority pag. 1 Whether John the divine the subordinate Author thereof be the same with John the Apostle and Evangelist or some other Person 5 Whether the Title of this Book viz. The Revelation of John the Divine be John's own or some other Persons 7 What is meant by the Christian wish or salutation grace and peace unto you 19 How comes John to wish grace and peace to the Churches whilst being Churches of Christ they had this grace and peace aforehand 19 Whether Christ shall have two last commings to Iudgment 25 Whether Christians when they are called unto it are bound in duty to suffer for the profession of all the truths of God 31 and 112 Whether the Lords day mentioned Rev. 1.10 wherein John received his Visions be the first day of the week or not 33 How shall we know Divine raptures extasies or Visions from diabolicall the Divel being Gods ape herein 34 Doth not the Divel often foretell the truth of events 37 Did not Satan tell Saul in that apparition of Samuel in the 1 Sam. 28 19. That he should be delivered with all his host into the hands of the Philistines and that he and his Sons on the morrow should be all with Samuel that is dead and was not that prediction truly fullfilled 38 Whether that Samuel which the Witch of Endor raised unto Saul was the true Prophet Samuel or the Divel in his shape and likeness or otherwise some cousening consort and confederate of the cousening Pythonists 38 39 Whether Christ according to his manhood appeared unto John Rev. 1 13. when he appeared to him as one like unto the Son of man 43 Whether there can be any separation between the deity and manhood of Christ 44 Whether the two edged sword that proceeded out of Christs mouth is to be only spiritually understood and not matterially also 50 51 Whether the blessed heavenly Spirits and Angels or glorified Persons after the Resurrection do or shall see the essential glory of God 53 Do not Angels see Gods face in Heaven and did not Moses and Jacob see God and talked with him face to face 54. and do not divines hold that in Heaven we enjoy the beatifical Vision 55 Whether Christ according to his divine nature was impassible 58 Why John is commanded particularly to write to each Church of the seven apart 68 Whether a sound Church may censure a corrupted Church 69 70 Whether by Angel of the Church of Ephesus be meant the Metropolitane over the rest of the Bishops of Ephesus and whether the Angel of Ephesus was the Metropolitane over the other six sister Churches 71 Whether the Angel of the Church of Ephesus is to be interpreted the Presbytery 72 What gives unto our works the denomination of good works And whether any of our works are simply and strictly to be called good and perfect 79 and 80 In whom lyes the power to try judge and examine false Apostles false teachers and their Doctrines 83 and 196 Whether the jurisdiction of the Church be above the word 84 Whether wicked Persons or unsound in the faith are to be admitted or being admitted to be tolerated in the fellowship of the Church 85 86 c. Whether any else besides true and real Saints or believers in the judgment of charity are to be admitted into Church fellowship 86 87 Whether the judicials or ceremonials of Moses are any foundation for a Gospel ordinance 88 89 Whether Baptisme is administred with best satisfaction of conscience upon infants 88 Whether it must be true justifying faith or dogmatical only that entitles to Baptisme 90 91 Whether the Apostolical Office be ceased to the Church or not and whether it was only tyed unto the first twelve 92 93 94 95 Whether the first 12 Apostles were but of equal authority with other ordinary Officers as Pastors Elders c. 95 Whether the gift of miracles does continue unto the Church 97 How shall we know or try false Apostles from the true 101 102 c. To what Church shall one repaire to receive a sound and orthodox call for the minâ—stery of the Gospell 105 106 c. How should the first reformers have a right call to the ministery if they â— had it not from Rome 108 Whether the Presbytery of England have a right call from the late Bishops as true Presbyters 110 VVhether Believers complaints for want of wills to repent be just or not 118 Whether it be a Legal Teaching to denounce wrath and Judgments on non-amendment or for want of Repentance 119 VVhether Repentance is to be joyned to Christ in some causality unto salvation or joyntly with him somwhat subordinate to that great end 120 And whether Faith and Repentance be the condiiion properly so taken of the Covenant of Grace 121 VVhat is meant by the Spirit that speaks unto the seven Asian Churches 126 What is meant by the Tree of Life and what is meant by Paradice 130 Whether Paradice and Heaven above be all one 131 Whether God tempteth man And whether he tempteth unto evil or sin 143 Doth not many Scriptures say That God tempteth man 144 Whether God hath a hand or efficiency in and about sin 146 Why doth God often afflict his own children with so sharp tribulations And whether the justice of God can be vindicated in that particular 149 VVhether great corruptions nullifies a Church 173 What is the reason that full Reformation cannot be attained 171 172 How is Gods justice vindicated if he smites godly and ungodly together for the sins of the wicked among them 179 VVhether Christ received now by faith to justification and absolution be the hidden Manna and white Stone promised Rev. 2.17 to
and some others of suspected credit and of obscure note as Dorotheus Dionisius Eusebius Caius do oppugne it yet Epiphanius was so passionate friend to it that he reckons them among Heretiques that did reject it and Justin Martyr and Ireneus of sounder judgement and of singular piety did not only approve this book as canonical but wrote commentaries on it 2. Whatsoever that Caius was that fathers the Apocalyps on Cerinthus on whose report all his followers were misled yet the relation it self holds not any resemblance of truth for Ireneus Tertullian and Epiphanius who write very largely of the heresies of Cerinthus and his successors yet never mentions that he held this opinion of Chiliasme or the Kingdom of Christ on earth which they could not be ignorant of therefore this story of Caius concerning him and his Apocalyps is Apocryphal and a meer figment on purpose devised by the adversary to lessen the authority of this book see more at large hereof in D. Homes lib. 3. chap. 3. sect 3. Further if Cerinthus was the Author of this book doubtless he would have besprinkled it with some other of his errors that were peculiar to him as that of the creation of the world by Angels denying of the Divinity of Christ and affirming his generation to be only of the seed of Joseph and Mary as is testified by M. Baxter's book of Infidelity treating of the heresies of Cerinthus Carpocrates and their followers page 129. c. But in this book of the Revelation there is not one word to this purpose but rather the contrary strongly confirmed in many places thereof as the subsequent discourse thereon will manifest And lastly If it were granted that Cerinthus held and expected a riotous and luxuriant Millenary which is now disproved yet this of the Apocalyps hath not the least intimation thereof but of a Millenary of rest and joy in a higher and more spiritual key then ever the Church enjoyed on earth heretofore there is great difference between an earthly sensual reigne and to reigne on earth Saints may be on earth and yet be most spiritual so they may have a Kingdom here on earth and yet a most spiritualized and heavenly one which is fully confirmed in the 21 and 22 chapters of this book And so I have answered the first ground of suspecting the divine authority of this Apocalyps Secondly Hierome the great Antagonist of this book writeth that many learned men spake very sharply against this book and the whole matter thereof as not becoming the gravity of an Apostle being only a common history of things shaddowed under dark figures and hard kind of speeches I answer Rather it becomes and savours the excellency and authority of an Apostle being directed to the then seven famous Churches of lesser Asia carrying in it all along the spirit of Prophesie and the very steps sentences and figures of the old Prophets being full of pregnant testimonies of the Divinity of Christ and of this perfecting of the work of our Redemption and Salvation by his continual Intercession and providential acts of gubernation of his Church to the end of the world I confess the book in the figures and expressions thereof is dark and mysterious but that is not strange in prophetical writings as in Daniel Ezekiel c. It seemed good to God to set us on diligence to enquire into the dealings of God with his Church and people and not to over-slip the judgements of Gods providence which are reserved in God's infinite wisdom unto their appointed times of discovery that from generation to generation his people and Church may be comforted and supported unto the end of all Thirdly Dionisius aforesaid Bishop of Alexandria reasons very slightly against the divine authority of this book when he saith That it doth not suit with the gravity of an Apostle to cast up so oft his own name since in his Gospel he never nameth himself but only pointeth it out by some modest marks as these The Disciple whom Jesus loved But here in this Book in his Visions and Conferences with the Angel he hath never done with these kind of words I John This reason moved Dionisius to think that this book was rather set out by some other in his name then by himself I answer This opposition is but weak for he that writes a History or matters of Doctrine as the Gospel is mixed of both he need not often insert his own name for the truth of that depends on its present verity and other apparent circumstances witnessed unto by the spirit of God in miracles and its operations on the hearts of Believers But it is far otherwise with the Writers of Prophesie for that receives authority by the Author who is known to be a Prophet for in every Prophesie that foretelleth things to come we must enquire first who revealed it and then to whom it was revealed that the person being known to be a Prophet and to have divine Revelations we may give credit to it for otherwise who would give credence or faith to any of the Prophetical predictions or books of the Prophets before they saw them accomplished and fulfilled As to instance in the Prophet Jeremiah who maketh mention of his name at least a hundred times and the Prophet Isaiah how oft doth he repeat these words Isaiah the son of Amos And in Daniel's Prophesie we shall find his name more then threescore times repeated yea ye shall find I Daniel about nine times from the seventh to the tenth chapter and Paul when his Apostleship was called in question by some false Brethren and to shew the excellency of his Ministry how often shall you read I Paul an Apostle not of men nor by men but of Jesus Christ And why should it be accounted strange when John mentions not his name above five times in this whole book and with that modesty that none might doubt of the truth of this Prophesie Having wiped off the objections that have cast jealousies and suspicions on these divine Revelations I shall in the next place endeavour to clear the divine authority thereof and add some testimonies for that end and I doubt not but that being cleared there is no true christians but will receive this Book of Prophesies but as the Oracles of God The testimonies are of two sorts either from without or secondly within the said book Those from without are the general consent of the churches of Christ in all ages excepting in the heat of contest amongst some violent persons to the receiving of them into the Canon The Councels of Laodicea the third Councel of Carthage and the Councel of Toletan 5. cap. 16. decreed it to be received as holy and divine Scriptures Secondly it was so received by most of the ancient Orthodox Fathers as Justin Martyr Tertullian Cyril Epiphanius Lactantius Ireneus Augustine and many others and so this book is often quoted by them as of divine authority in their writings I shall
though he were the great Apostle of the Gentiles and so calls himself and glories in the priviledge and that he was an Hebrew of the Hebrews Phil. 3.5 that is born of the ancient Hebrew race and linage and one mighty in the Law brought up at the feet of Gamaliel yet how often doth Paul inculcate in his Epistles Paul the servant of Iesus Christ Rom. 1.1 Phil. 1.1 c. Tit. 1.1 c. David a King should rather glory to be a servant unto God and a door-keeper in his house then to live in the courts of Princes Observ 3. If the highest in repute and office in Christ's church be but servants then not lords the grave Apostles Paul James John are but servants and would be accounted but as the Ministers of Christ 1 Cor. 4.1 and not as lords and masters over the churches faith 2 Cor. 1.24 1 Pet. 5.3 Christ alone is the great Dictator and Imposer of Tyes and Rules upon the conscience of his people Matth. 23.13 The greatest Apostle Bishop Pastor or Elder deserves but the honour of a Servant Minister or Steward in the church not of a Lord and Master their work is a work of service to perswade entreat convince by reasons not to impose dictate and compel In short they can impose nothing as necessary to be believed done and practised which is not according to the mind of God and that neither in their own name or for their own ends for they are servants not at their own dispose but at the call beck and direction of another even of their Lord and Master Christ There is also somwhat to be considered in that when Christ precisely sets down and takes notice by name to whom he gives this Prophesie His servant John Whence note 1. That the truth of a Prophesie depends much for credit on the credit and reputation of the Relator John was Christ's beloved Disciple most highly illuminated in the mysteries of the Eternal Word of God John was a Prophet and the last that had prophetical Visions to a full discovery of the state of things to the end of the world and therefore there is an Anathema gone forth against all persons that shall add or diminish from the words of this prophesie in the 18 and 19 verses of chap. 22. for there is no other discovery of the state of affairs then what is in this present book to be expected until the end of all and therefore the Spirit of God in the second verse the better to gain belief and credit unto the Truth of this prophesie and unto the subordinate Instrument and Author thereof describes his Excellencies Offices Gifts and Qualities in these words Verse 2. Who bare Record of the Word of God and of the Testimony of Jesus Christ and of all things that he saw You have in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who witnessed a Record or bare a sure Testimony and that of three things First Of the Word of God Secondly Of Jesus Christ Thirdly Of All things that he saw Wherein two senses or Interpretations offer themselves to the view Whether this Record be to be taken singly as Iohn was an Evangelist and bare testimony of the Divinity of the Word as one with God and that Word was God Iohn 1.1 and this Word was made flesh in the person of Jesus Christ and so bare record of all the acts and miracles which he saw this divine person do and perform through the whole course of his life here beneath Or secondly Whether this Record of the Word of God and the Testimony of Jesus Christ and of the things which he saw be to be understood of the Truth of the Word of God in this book of Prophesies which Jesus Christ did testifie unto and was made apparent by Visions unto John Indeed I shall willingly admit of both senses and I am of opinion the Spirit of God in this verse aims at both for adding the better authority and credit to the truth of this book of Prophesies and though the Gospel of Iohn was not written when this Revelation was given yet by his constant preaching he might well be seen to bear Record of the Word of God and of Jesus Christ and of all things that he saw 1. From the first sense Note That they that are the faithful Publishers or Preachers of the Word of God and of Jesus Christ gets best credit and reputation to all other their relations 2. Another Note is That they are fittest to receive Visions or Prophesies from God that bears the faithfullest Record of the Word of God and of Jesus Christ Iohn was now a prisoner and under banishment for the Testimony of Jesus when he received those Revelations Paul as a reward of his faithfulness in his Ministery and Apostleship had even here an irradiation and taste of the heavenly glory when he was wrapt up in the third heavens The Prophets of old Ezekiel Daniel Ieremiah c. received those visions of God high and excellent ones because they were faithful witnesses of the Word of God and publishers of it unto others and the reason hereof is because they whose minds are most conversant with God and exercised in his Word are fittest Instruments to receive and know the mind of God for omne simile gaudet simili Every like desires communication with its like Verse 3. Blessed is he that readeth and they that hear the words of this Prophesie and keep those things which are written therein for the time is at hand You have again the promise of blessedness made to those that keep the sayings of this Prophesie in the last chapter verse 7◠From which promise here in the entrance of the Book and in the end thereof reiterated and made good to such as keep the sayings of this Prophesie you may observe Observ 1. That this prophesie is not altogether inaccessible but to be understood of such as diligently enquire thereinto by the help of God's Spirit If the discovery of this Prophesie were not feasible how vain would it be to promise blessedness to the diligent observers thereof I conceive it would be very derogatory to the Divine Truth of God to make such a supposition Besides the sayings of this Prophesie are to be read heard and kept and therefore most absurd to conclude that it is so hidden as not to be understood in the scope and substantial part thereof From the promise of blessedness Note Observ 2. That this book of Prophesies contains most excellent and useful things to be understood kept and observed How singular useful it is to foresee the coming either of the day of joy and tryumph or the day of evil and affliction That our Spirits may be born up and our hearts comforted under all conditions in the certain hopes and expectancy of the one and that we may not murmure in the other but acquiesce under the hand of God in patience until the day of the wrath of the Lord be past and
jure it ought not to be so for that which seems and tends to the destruction of a church should in no wise be admitted but the admission and toleration of such wicked persons tends to that end The illation is very clear from the nature of wickedness which is of a destroying nature to all entertainers of it witness those seven famous Asian churches and many other Eastern churches who for their iniquities and transgressions from the rule and faith of Christ are in stead of pleasant Gardens wherein the Lord delighted in spewed out and become the habitation of Dragons and receptacles of all unclean spirits Therefore it is unsound to argue from acts of God's providence to his will The act of Judas in betraying Christ was never the less abominated in the sight of God because he had pre-ordained it in his eternal decrees We must be sure to do no evil against all which God hath declared his displeasure from heaven on pretence that the Divine wisdom can order it to good and draw praise unto it self out of the wrath of man It is a sure maxime and rule unto us to act by the rule of God's commands which are patent not of his providential actings and decrees whose meaning unto us are unrevealed and secret Object But some here comes with a replication and object and say That they grant that manifest scandalous and wicked persons and erroneous are not to be admitted and tolerated in the church but withal add and answer by another question that it cannot be defended or made good that none ought to be admitted or tolerated in the church but such as are true and real Saints for so they say we make the church of God of no larger extent then the Elect themselves I have met somwhat to the same purpose in the writings of a Learned Gentleman Mr W. Morice of Devon in his New Inclosures broken down page 110. who says That he undertakes not to be an Advocate for persons notoriously wicked and scandalous not asserting that those which are notorious for sins may not be rejected but that without tryed and approved notes of sanctity they may be admitted nor that men whose flagitiousness is publiquely known may be repelled but none upon any private notion of their faults may be excluded and thus much will be inevitably concluded from the example of Judas his admission which was the Diana contended for or rather to use his own words Hos quaesitum munus in usus And in page 61. he asserts We do only here argue that Sacraments formally as such are not proper priviledges of real Saints or absolutely incommunicable to any but such as have given satisfaction of their holiness which is their hypothesis against which we are disputing Thus far he For answer I could refer M. Morice to another learned man of these times if he would account it as good payment to be referred to another and an able paymaster without exception even learned M. Baxter the great anti-Separatist and anti-Anabaptist of these days who hath sufficiently and with Achillean arguments made good that Thesis against M. Blakes dogmatical faith That it is a true justifying faith that entitles to Baptisme and so consequentially to other Ordinances of the church And also against M. Bedford his Baptismal Regeneration who hath strongly convinced in that dispute against him That Baptisme doth not convey the first grace but that the first grace was necessarily pre-required before Baptisme And though hereby M. Baxter hath unavoidably armed his adversaries the anti-Paidobaptists who takes up as the Lancastrians did of old to the Yorkists in the Battel of Towton the same arrows which came from their enemies quivers and send them back again to their greater prejudice and so may the anti-Paidobaptists form very sharp weapons out of M. Baxter's own Forge though justly and rightly by him fabricated and aimed to another end Neither can I see how it will serve M. Baxter's turn nor how he secures himself against the reverberation and brandishments of their retorted weapons when he flies to his common Asylum and subterfuge which is indeed his Clypi Septemplix or his surest backer when they charge upon him arguments drawn from his own pen. Sic propriis pennis laeditur ipse suis Or Proprius configitur alis A mounting Eagles plume fix'd on a Dart Rapt from her Wing it causeth her own smart And though to them he answers when they collect and object from his own positions that there must be justifying faith and the first Grace as pre-requisites in persons coming to Baptisme that that must be found either in the party himself or in the case of Infants in their parents for them but where that supererrogating grant is made to the parents faith I am yet to seek to make good the rights of Infants unto Baptisme and I believe it will be produced ad Calendas Graecas But how far purity of reason and analogie between the old legal administrations and the new Gospel institutions bind and oblige us I shall briefly enquire into and shall here take leave to digress so far as to leave one word on record for hesitating and scrupulating consciences in this particular Whether it is safer to practise ordinances in that way which by all hands and parties is accounted clear and obvious in their several positive institutions or in that way which is confessed to yeild most dark and difficult controversie to find it out as that about Infant Baptism is as M. Baxter himself most ingeniously confesseth page 301. of his Plain Scripture proof c. and in the beginning of that book more at large to page 9. And as it is to be observed that if it had been lawful in Institutions that relate to Worship as the Sacraments are which in themselves are not naturally moral Ordinances but depend wholly for vertue on the authority of the Institution to set them on the Rack in all the circumstantials of their administrations as for manner subjects and form thereof to answer all Allusions Types and Analogies that may be drawn from the old Testament we know not wherein they will make a stop unless as in the old Law there was one visible National church of the Jews which had a high Priest over them so by way of Analogie and resemblance the divisible parts of the Catholique church become united in one under one Pontifex maximus or in plain English his Holiness of Rome So dangerous it is to adhere to Analogies and proportions of reasoning from the obsolete Legal administrations which are no ways cogent or constringent to be exemplary either in matter form or subjects of Gospel Ordinances which wholly depends upon the Will of the Instituter who is faithful in his house as was Moses And that is but a slender argument or Scar-crow of some to raise an odium against their adversaries when they cry out with a full mouth this is to cast off the whole Law and old Testament at
to them and as apt to hear them as they you But I confess you have those christian societies and churches among you that are as Lillies shining in graces among those Thorns and unfruitful Nations and to retard our reformation in church and ordinances till all be squared and hewn fit for this work or before the Magistrate compels all unto this work is a vain expectation seeing that there is so much of that old leven of our ancestors National Churches National Officers Birth priviledges and Ordinances on that account c. still remaining in the hearts of most amongst us that it will not only render the work of a full reformation in this generation most difficult but the attempt thereof rather dangerous and prejudicial not only to the faithful in this Land but generally to the cause of Christ in all the reformed Nations round about us Witness the intemperate zeale of many that lived in the days of the first reformation who became a reproach and a shame in their irregular attempts about this work Though they had good hearts and desired and aimed at good and just things yet they prosecuted it not justly for to denominate a good action or work The thing it self desired and attempted must not only be a good and honest thing in it self as a full reformation to God's word is but it must have other honest circumstances in it also 1 The time when must be considered in such a time when God and a clear providence calls unto it 2 The manner how must be considered in a peaceable maner it is to be endeavoured and promoted as the work of the spirit of peace not with wars tumults and rebellions against Magistrates which is as the sin of witchcraft So that the best action may lose its reward and the atempters thereof suffer justly for the unjust prosecution thereof It is a sure rule to christians that they are to do no evil that good may come thereof We are not to sin against the Laws of God nor his Ordinance of Magistracy unless cases of inevitable necessity where God will rather have mercy then Sacrifice to promote any just end or good whatsoever for we are bound to walk by the rule of God's commands and precepts not of events and providences Therefore all ye faithfull ones of this land be wise and sober in this your way of temptation stop not the current of God's reformation by your precipitate and irregular actings be you still and you shall see the salvation of our God You see the main hinderance of this full work amongst us even the old leven of false worships derived and left unto us from our ancestors God will remove this more and more by steps and degrees and that more generally and will enlarge the Tents of Jacob among us if we provoke not God by our sins towards him But to expect a total reformation never look for it until the day Star shall arise with an incomparable glory In the interim let us walk honestly and soberly like children of the Light serving and fearing God and honoring the King and then God will make them unto us Nursing Fathers and Nursing Mothers And most happy and blessed are the people that have their portion and lot in such a Land Object But after all this an Objection may be risen The church of Pergamus had those among them that held and maintained the doctrines of Balaam and the Nicolaitans and practised spiritual and corporal adulteries so held the church of Corinth Thyatira had the doctrines of Jezabel Galathia the Jewish doctrine of circumcision and many other great corruptions were among those primitive churches as drunkenness denying the resurrection incest eating things offered unto Idols and the obscenity of the Nicolaitans Yet these are still called the churches of Christ his seven candlesticks his faithful ones called and elect And are not then our Parochial churches our National churches as truly churches of Christ as those were And are they not as sound in doctrine and practises as those first primitive christians and churches were and so deserve the Name of churches of Christ faithful elect and called as well as they 1 I Answer We are to look unto the first institution of all churches if they are gathered and planted by the Ministry of the Gospel and Spirit they are truly churches of Christ elect and called though in process of time the envious one sowed plentifully among the good Wheat his Tares and Darnel as among those of Corinth Pergamus and others in the Primitive time yet I believe Christ had but a few things against theirs in respect what he has against ours they were but corrupt in part ours all leprous they lost but some members we the very vitals For I much question whether our National churches were of this Gospel structure as those primitive churches were at the first seeing we read in History of their civill institution and beginning being so divided or ordained by the politique Laws of the Nation Yet withall I say we had the sincere faith of Christ here preach'd amongst us presently after if not in the very Apostles days by Joseph of Arimathea as Historians testifie this good seed was almost lost among us but again revived by the providence of God in after ages but held captive and low under the Tyranny of Antichristian darkness yet doubtless God had here and elswhere his invisible church and elect ones Our succession to the Apostles is by cleaving to their doctrines and so we own a succession from them but not a visible succession of churches for so we have sayled under the Antichrists raign and tyranny over us and to plead that our parochial Societies are churches of Christ is but at best to plead that our Hundreds or Counties are churchdivisions Presbyteries or Ecclesiastique Jurisdictions also being of the same civil institution with the former But some write that Dionysius Pope of Rome was the first divider and institutor of Parishes about Anno 267. and brought into England by Honorius Bishop of Canterbury as learned Master Selden in his Book de Decimis testifies 2 I Answer If our churches were right in their first institution gathered by the word and spirit we have as really lost the very being of our churches under Antichrist's raign as the churches of Corinth Pergamus Ephesus Smyrna c. under the Saracenical tyranny and Mahometanism And therefore there is as great need to call our churches out of Babylon and to restore them from Antichristianisme as Pergamus c. of the miserable captivated Asian churches from Turcism and Mahometanism unless we grant that the whore of Babylon had the keeping and was the preserver of the Ordinances of the true Spouse and had the power of the Keys committed unto her And therefore the authority that many churches pretend unto by succession of churches is but a sorry one and at the best but Antichristian and Popish Lastly I Answer That it is not corruptions in
a church do nullifie a church though very high if right and sound in the root and hold fast the faith This gives the very being to a church and so I say that many of our National churches having now renonunced their institutions and calls from Antichrist and being called to the fellowship of the faith by the ministry of the word and spirit are become Spouses of Christ called and faithful though mixed with many corruptions and unsound Doctrines and practises as Pergamus Corinth and others were yet for their Doctrine of Faith and Sacraments amongst them are to be accounted as golden candlesticks of the Lord churches of Christ holy and sanctified But still observe this that the church of Smyrna the more pure and undefiled one hath the greater praise greater manifestation of love grace comfort and glory on her then any of the others the more unsound ones though they be Sisters yet this is the only one of her Mother though all the rest be Daughters yet this is the Rose of Sharon and the Lilly of the Valleys though the rest are Christ's Vineyards too yet this is the Garden inclosed where he takes his delight at Noon And thus much hereon shall suffice Vers 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth Repent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grow wiser change thy judgment and practise from evil to good cast off thy Idolatries and adulteries and do thy first works and return unto me in sincerity and holiness or else it shall not be long before I come against thee and make war against thee for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries it and that with a most cutting confounding weapon the Sword of my mouth which is his word and doctrine Christ makes War with his Enemies by the Sword of his mouth or Word two ways First He manages it as light to discover darkness by his Angels and Ministers both for the evincing confounding and overthrowing all false worships doctrines and practises And thus he manifests his displeasure from Heaven by his Word against all workers of iniquity as he does here against the Balaamitish and Nicolaish doctrines of Pergamus and as he hath done of late amongst us against all Popish and Superstitious Innovations and false worships But Secondly If the ministerial convincing word will not serve to re-call and bring to repentance his rebellious people or enemies he will proceed farther by his terrible doctrine or words of judgment against them If Pergamus will not repent upon the conviction of her sins Christ will go out and fight against her and remove her candlestick from amongst her yea God will call for a Nebuchadnezzar a Mahomet an Ottoman and they shall be called his servants to execute the Lord's commands and burthens of Judgment against his rebellious sinful churches And thus Christ's sword of his mouth is to be understood with which he fights against his enemies Chap. 19.21 Thus the remnant of the followers of the Beast and false Prophet were slain with the sword of him that sate upon the Horse which sword proceedeth out of his mouth that is as honest Bishop Hall on the place says they were slain by the powerful command of Christ not only Spiritually or Analogically but corporally and upon their bodily death all the fowles were filled with their flesh thus far Bishop Hall God commands to take the children of Babel and to dash them against the wall Take those mine enemies and slay them before me saith the Lord. Thus we see what is the sword of Christ's mouth that he draws against his unrepentant and obstinate wicked churches first confusion of their false doctrines by his powerful ministerial word and spirit Next of their persons by commanding Wars or Famine or Pestilence on them for they are also his destroying weapons Jer. 47.7 Now this is done and commanded by Christ somtimes expresly in Scripture as Rev. 18.6 7 8. Reward her as she hath rewarded you and cap. 12. 10. He that killeth with the Sword must be killed with the Sword Sometimes it is done providentially by moving on the hearts of Princes to war the Persian against the Turk or the Turk against the Emperour or Venetian the English against the Spaniard and Spaniard against the French and so in the turmoiles thereof many corrupt churches of Christ perish utterly as to their outward state and policy and this is the way that the great whore her self will fall and perish Rev. 17.16 17. Or thirdly God sends immediately his destroying Angels to execute his wrath as Ez. 9.1 2 3 4 5 6 7. against his Idolatrous people the Jews and as many other places testifie to smite them for their abominations and their wickednesses Observ 1. Note from these words That repentance is the only Gospel remedy to divert the wrath and judgments of God gone forth against a wicked Church or People Repent or else saith the Spirit unto the church of Pergamus you know what will follow Turning from sinful ways and turning to God is the only way to keep God's presence still amongst us If we would have had turned unto God from our former false ways of worships and wicked practises against God's Laws and his Saints we should not have seen those late desolating days amongst us Ahab's repentance though it was formal and outward yet it stopped the hand of Gods judgments much in his days but where there is a real repentance or turning unto God by a back-slidden and corrupted church God really diverts his threatned judgments and this is meerly a doctrine of grace and not Legal as some would have it for the Law saith The Soul that sinneth shall dy the Law admtis of no sorrow and repentance for sin but satisfaction and justice but the Law of grace or gospel in the hand of Christ he having fully satisfied both Law and Justice for sin and the breach of the Law cryes out in the Streets and to every creature Repent and believe beleive and repent for the remission of sins See more at large on the precedent 5. vers of this cap. what repentance is But by the way take a character of true penitents First They abhor themselves in their own eyes the sight of their sins makes them to abhor and loath themselves Ezek. 20.43 and Job 42.6 Secondly This they doe not so much for the evil that sin brings upon them as for the evil it self which is in sin being an offence against God and his Divine Will and holy Laws Psal 51.2 Thirdly Their repentance is universal and perfect as to its parts it is not one sin or corruption they leave but all Ezek. 20.43 Ye shall loath your selves in your own sight for all the evils that you have committed Fourthly They are afterwards the more jealous of God's glory and fearful to sin against him saying How shall we doe this thing and sin against our God Who hath washed us and