only temporary and for that age and season wherein the Gospel was first promulgated and planted and for this purpose do urge that other text of Paul in 1 Cor. 12.28 And God hath ordained some in his Church as first Apostles secondly Prophets thirdly Teachers then them that do miracles after that the gifts of healing helps governments diversity of tongues and therefore hence do argue That because some officers that are here numbred up are but temporary and for that first age as the gifts of miracles healing c. Therefore the Apostolical gift and function is ceased also with them which was as they say for the first planting of the church not for its growth and continuance To which I answer first By distinguishing between times and persons and grant that Officers since Christ's time have not that measure of Unction and Spirit of infallibility as the first Apostles had yet withal assert that for all what the contrary minded say is but petitio principii for they only affirm that the Apostolical office was but temporary for the first age but prove it not and though they rank it up amongst some of the primitive Gifts and Offices that are interr'd yet to perswade the ingenious they should inform where in the Temple I mean God's Word is their grave to be found They may from this last Scripture as justly argue that the gifts and functions of Teachers Prophets Helps and Governments are also ceased in the church because the gifts of healing miracles c. are ceased in and amongst which catalogue they are also ranked Secondly This Tenent of the Opponents is the ready way and I presume had a great influence of late in hatching and cherishing the sect of the Seekers and anti-Scripturists for when it is asserted and maintained by the reputed Orthodox that most of the primitive offices as Apostles gifts of Miracles Healings c. are ceased to the church under the defection and falling away by the rise of antichrist They forthwith rejoyn and object Why If some gifts are evacuated in the church and no vertue in them as you confess why not the rest of the same foundation and catalogue as well as they and so upon the same grounds that some are ceased they pertinaciously affirm that all other offices and ordinances are null and defunct also being only for that age and ministration and to that end do interpret that promise of Christ's spiritual support and presence with his Church in the last of Matthe◠That he would be with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to the end of the world or all generations yet they for their own interest render to the end of that age and so consequentially deny the Word and Ordinances and the Being of a church for how should there be a church without VVord and Ordinances and how should the VVord and Ordinances be administred without Officers according to that of Rom. 10. How shall they believe unless they hear And how shall they hear without a Preacher And how shall they preach unless they be sent This hath been the sad consequence of asserting that relaxation of some Offices and gifts in the church and not evidencing where their graves lie or their repeals Thirdly I answer That Eph. 4.11 12 c. is strongly convincing for the contrary for all those offices that are there recounted which Christ gave unto the church there is not the least intimation that some were for the church then in being of that present age and the rest for futurity to continue but rather the contrary is evinced And he gave some Apostles c. Cuibono To what end For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ till we all come in the unity of the faith c. Now I would anti-query Are the Saints all perfected Is the work of the Ministry at an end Is the church the body of Christ so sufficiently edified and confirmed that they are all come to the unity of faith and to perfect knowledge and to a full measure and stature of Christ I hope none will affirm it unless the Perfectists and Quakers But here again they will say VVe grant ordinary Officers as Pastors Teachers Elders c. are still continued in the church for this work until we all come to be a perfect man in Christ but extraordinary officers as Apostles c. are ceased I answer again This is asserted and not proved therefore it is a begging of the question Secondly I affirm That those which are called the standing ordinary officers as Pastors Teachers Elders c. were in their first institution of an extraordinary Spirit and of the same Unction though differing in measure with the Apostles themselves and somtimes Apostles Pastors and Elders were taken as Synonima's though really differing amongst themselves in gifts and offices as to instance James the first Pastor or Bishop of Jerusalem was also a pillar and an Apostle John the great and beloved Apostle is in his Epistle called the Elder And in that great Synodical assembly Acts 15. the Elders are in joynt commission with the Apostles and being men of an extraorindary spirit also as appears by all those of the first unction as Stephen Ananias Barnabas c. and the rest of the brethren who went abroad upon the persecution of the church and preached and wrought miracles every where Acts 8. Object But here some may say this is to level all officers and to make the Apostles themselves but of equal authority with the ordinary offices of Pastors Teachers Elders c. I answer Not at all for though I grant some purity in their gifts being both extraordinary in their first unction yet the first twelve in some acts of their offices were to excel all others as is evident by Acts 1.22 when the eleven chose Matthias into Judas Bishoprick Peter urged that one must be ordained to be a witness with them of the Resurrection that was conversant with them from the baptisme of John to the time of Christ's resurrection as this was a great part of their office to bear witness of the life death and resurrection of Christ unto the world and this they could attest as truth as eye witnesses being with Jesus all the time he went in and out amongst them and herein they surpassed all others that came after Secondly They excel all other officers in that they had their commission immediately from Christ to convert disciple and baptize all Nations into the faith but all other officers had it derivatively from them Thirdly They had the pre-eminence in gifts of miracles which was most frequently adjoyned to their Ministery for the confirmation of their Doctrine But it is very inconsequent that the whole Apostolique office is quite ceased to the church because some of the most eminent gifts and endowments of that office as it was in the Apostles of the first institution are ceased which
only indeed was temporary and necessary alone for the first plantation of the Christian faith it will as well follow that Pastors Teachers and Elders are defunct because some of their first primitive and extraordinary gifts are ceased also But secondly I am of opinion that what is necessarily essential to denominate an Apostle did not consist solely in being eye-witnesses of Christ's life death and resurrection or of power of miracles for others of the Disciples might be partakers in those gifts and were so equally with themselves and yet no Apostles and Paul that wanted much of the accomodation of witnessing unto the life death and resurrection of Christ though supplyed by a miraculous sight from heaven none can deny but was the great Apostle and light unto the Gentiles Lastly In the affirmative I assert the true essentials of an Apostle does consist in his Call and Commission to that work and function Christ calls the first twelve Matth. 10.1.5 which were only denominated Disciples and from their mission unto the lost sheep of Israel they were then first baptized into the name of Apostles and so having taken their names from their office as men sent it soon became their proper appellations Now I say it is a right mission and commission that gives a being and essentially unto an Apostle Christ he was the first author that commissionated unto this office in that of Matth. 10. his commission was more strict and of narrower jurisdiction but in Matth. 28.19 it was much enlarged for in the first they were only to go to the lost sheep of Israel and not in the way of the Gentiles but in the second they were commanded to go and Disciple all Nations and to preach the Gospel to every creature Now as they were sent on this great Embassie for Christ and by Christ so they send others to go on with the same work Matthias was the first we read of Acts 1. that they chose into the place of Judas After that Paul and Barnabas Acte 13.2 3. were chosen and separated unto this work and sent unto the Gentiles and so might be truly called the Apostles of the Gentiles They again with the rest of the Apostles in their several Provinces went about gathering and constituting churches and ordaining Elders and officers in every church and those political churches made up of Officers and Elders and Members were the true Delegates of the Apostles and the center of all just power and authority and they again from this delegated power commissionates others and sends them forth as the Apostles of Christ by vertue of that power committed unto them to disciple the Gentiles and unconverted Nations abroad in the world for this was the then practise unless we affirm that all churches were planted and all Nations converted by the Apostles themselves in their days that we read of in history were afterward converted to the faith and became famous churches The Apostles were men but of one generation and to ascribe to them that work were to make them eviternal Though their Doctrine continue yet their persons are translated and gone to their Fathers and this propagation of the faith and work of conversion must be carried on from generation to generation till all the Elect be called in and we all come to a perfect man and unto the measure of the stature of the fulness of Christ and this must necessarily be done by Apostolical men and officers For I would have the ingenious to consider that the offices of Elders Pastors Teachers Helps and Governments are but relative Functions and have their being only dependant and limited to their relations and churches they are neither Elders Pastors nor Governents without their own churches therefore it is very necessary that there must be other officers universally commissionated to preach the Gospel to the unconverted Gentiles and these are properly called Apostles of Christ authorized by the church of Christ unto this service Joseph of Arimethea as antiquity testifies was our English Apostle which was sent by the church unto our Nations conversion Dionisius Areopagita was the Apostle unto France James unto Spain Anthony unto Italy Thomas unto Italy and so others unto other Nations And when christianity was almost lost and obliterated here in England by the incursions of barbarous Nations Gregory the Bishop of Rome not yet Antichistianized some centuries of years after sent here Austin as an Apostle and a Restorer of their almost lost faith and christian profession So likewise when our churches send men to convert the Gentile Nations of America and elsewhere as private Disciples they cannot go for how can they preach unless they be sent as Officers to wit as Pastors Elders Teachers or Governents they cannot for they are relations only to their own churches therefore they must go as Apostles which is only sutable to so general and universal work And if it be objected That if the Apostolical offices must continue as necessary to do the full work of Christ and his church why not the gifts of healings miracles tongues c. I answer There is no necssity for it for they were only added because of unbelief and to confirm the truth of that doctrine which was first delivered unto the Saints Secondly I am not sensible what great inconveniencies will follow upon it if it were admitted that such gifts of miracles healings c. are still continued by Christ unto his church though not so clear and ordinary as in the first churches I have read of Tertullian and after him Cyprian about the second century who provokes their adversaries to the tryal of the truth of their profession by miracles by bringing persons possessed with divels into their assemblies which if they should not be effected and made to confess themselves to be divels and Christ to be the Son of God then they were content to suffer M. Baxter gives us a farther account out of Athanasiâ— Austin and many of the Fathers that there was a continuation of miracles in their days and attested to by so many and honest witnesses that they were credible to reason page 63. upon that question in his book of Infidelity and in that part of the book of the sin against the holy Ghost page 15. speaking of casting out divels Of which sort saith he some think that really they did so by the power of God as we may do now by fasting and prayer somtimes To this purpose consider what the prayers and appeals of God's people have strangely and miraculously perfected and produced at the hands of God of late and within our memories in divers examples which is now too long to rehearse Some have been restored to health and miraculously recovered when there was no hope others dispossessed of evil spirits that had palpably vexed and possessed them and that only by the prayers of faith of somg odly persons I shall only give one instance I heard it related by a faithful messenger of Christ in a publique
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
officers now at present authorized in the churches meerly as such officers then surely there are some officers wanting unto the churches by which it may be rightly dispensed But the major being formerly cleared the consequence I believe none will deny that looks upon the preaching of the word as an act of authority and office therefore the conclusion is evident And therefore to shut up this discourse I am very much of opinion that all primitive offices and officers which were of positive institutions in the Apostles times are moral positive laws and still constringent and perpetual unless you can show their repeals See Cawdry on the Sabbath part 1. cap. 2. hereon and therefore binding unto the church in all ages Confer hereunto that of Eph. 4.11 12 13. All which indeed the church doth virtually and implicitely maintain though they have laid by the names thereof so necessary do they find the acts of the said offices though the offices themselves nominally are thrust out of doors When we send Preachers to our American plantations for the discipling the poor Indians are they not tantamount as Apostles When Eusebius the centurists and later Church Historiographers do historifie the acts and occurrences of the church are they not in a qualified sense Evangelists when persons do interpret and enucleate dark or prophetical Scriptures do they not look like Prophets When by the faith and prayers of the faithful corruptions are vanquished the will 's reformed health restored and Satanical dispossessions accomplished do they not carry the face of miracles And why then should we not entertain the offices and gifts themselves nominally as well as operatively and virtually though with some mark of distinction as by a crescent as unto younger brothers acknowledging always and that justly a pre-eminence of gifts and spirit in those of the first age and nearest unto the fountain of life and verity but far thereby from concluding that their offices were buried with the first founders together with their most excellent gifts in one arme but still kept alive and preserved for the good of the Church and the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the station of the fulness of Christ And that none may judge me rash or presumptory in this opinion I submit it to the tryal of Christ's churches and add Adhuc sub Judice lis est Try all things hold fast that which is good Let every one be perswaded fully in his own mind and in the mean to walk in that measure of light that he hath attained unto In the next place the question may be seasonably set how shall we know or try false Apostles from true Christ's ministers from antichrist's or the pseudo-prophets from the Orthodox Seeing the false ones can transform themselves into the Apostles of Christ and say they are Apostles and Ministers of Christ as well as true ones 2 Cor. 11.13 Rev. 2.2 This question indeed is worthy the discussion useful both for the rectifying of the private judgement of discretion as well as of the publique authoritative judgement of the church in this particular for indeed it is no new thing nor strange to the purest churches of God to have false Prophets and false Apostles in them In the days of Ahab 1 Kings 18.19 the prophets of Baal were four hundred and fifty and of the Groves four hundred but the true ones hid by Obadiah were but one hundred Ezekiel Jeremiah met them too in Babylon Jer. 28 29 chap. and Ezek. 12.2 3. The Apostolique primitive churches were much troubled and vexed with false Apostles false prophets and false teachers also witness 2 Cor. 11.13 2 Pet. 2.1 Gal. 5.12 Matth. 24.11 and those churches of Ephesus Pergamus Sardis c. had their share also in this trouble by the doctrine of Balaam Nicolaitans Jezabel c. and this God often suffers with the sad consequences thereof in and upon his churches to make the Truth more clear and precious to try the godly and discover hypocrites and to shew his power and wisdom that can produce good out of evil and preserve his undefiled in the midst of contagions but the wisdom of the Saints is to try them and discover them that so they may be avoided with all their malignant influences and pernicious doctrines Now a false Apostle or Prophet may be discovered two ways First Either from his false doctrine or prophesie Or secondly From his false call or mission The ancient Prophets of God were called Seers from the clear divine revelations and irradiations they had of the mind of God 2 Kings 17.13 and this was called the Gift of Prophesie Next They had a clear call to exercise that Gift But the false Prophets they prophesied out of their own hearts and follow their own spirits and have seen nothing as in Ezek. 12.2 3. that is They are Prophets because they will be Prophets it is their own motion that makes them prophesie they thrust themselves upon it and make their own wills the highest original of their call and therefore in the next place the things they prophesie are their own what their fancies lusts private interests affections and carnal reason suggest unto them so their prophesies come by the will of man not of God as that of 2 Pet. 1.21 and therefore however esteemed and magnified by men is worthless in God's account because it only proceeds from their own spirits and not from God's Spirit the true Spirit of prophesie Now I would not here be mistaken as if I pressed for enthusiastique prophesies but to keep close to that Spirit of prophesie in the Word of God which will not close with man's base interests and motions but is according to the will of God in all things and this is the true spirit of prophesie and therefore what comes from the will of man and private Spirits are in the Scriptures variously branded under the Titles of lies dreams vain divinations perverse things the commandments of men Mark 7.7 wisdom of this world 1 Cor. 2.6 another Jesus another Spirit another Gospel 2 Cor. 11 4. Therefore Paul durst not preach any other thing but Christ Jesus the Lord and what he had from him by his Spirit that he preached unto them 2 Cor. 4.5 Therefore we may plainly judge a false Prophet or Apostle when he comes with doctrines and prophesies of his own motions and own Spirit and own designs being opposite and destructive to the Spirits doctrine of faith and godliness within the Gospel Object But will not some say that all heretiques false apostles and false Teachers will come with verbum Domini in their mouth and pretend highly that their doctrines are concordant and agreeable to the word of God or else in vain to broach and attest them And who more high then
end blasphemed and raised a most false report touching his resurrection and affirmed That his Disciples came and stole him away out of his Sepulcher and that he was not indeed risen as they affirmed but conveyed away closely by them that he might be deified And this the unbelieving perverse Jews say unto this day Their malice stops not here against the Head but also falls foul upon his members and churches in succeeding ages We see how maliciously they fall upon Stephen in Act. 7. and how zealous Saul himself was whiles an unconverted Jew against the Disciples at Damascus Acts 9. What uproars did the Iews raise and what provocations did they use to incense the Magistrates and chief Governours against the Apostles and Disciples of Christ in every place and City These Asiatique churches were not free of their clamours or their invectives against the christian profession Paul met them at Antioch Acts 13.45 and at Iconiâ—m Acts 14.2.19 who stoned Paul and at Thessolonica Acts 17.5 an uproar was risen by the Iews by reason of him at Corinth he was drawn before Gallio at the Iudgement seat by the envie of the Iews Acts 18.12 and at Ephesus he found the same malicious dealings from the Iews Acts 19.9 he found some of the same Blasphemers there that were in the church of Smyrna and Philadelphia Rev. 3.9 that spoke euil of that way of the christian faith before the multitude Yea the very heathens themselves were more friendly to the christians then the Iews the professed people of God witness the entertainment of Paul amongst the Athenians Acts 17. the carriage of Gallio Festus Felix and Agrippa towards him Pilate a Roman Prefect would wash his hands from the death of Christ whiles the Iews the visible people of God cryed out Crucifie him At Malta amongst the Barbarians Paul was almost deified Acts 28.6 But when at Ierusalem and amongst the Iews they would haue torn him to pieces Acts 21. and 23.12 O strange That zeal perverted should so rage in fury against the truth of God and his Christ These Iews did not only occasionally oppose the faith of Christ and the publishers thereof but of set purpose did go to every City and place where it was taught for to oppose and suppress it if they could else possibly they could not be found in so various places and Cities and at so far distance one from the other doing their parts and venting their malice against it Object But some may say That those that raised blasphemies in the churches of Smyrna and Philadelphia were not properly Iews by blood but such as say they were Iews and are not but do lie cap. 3. 9. I answer Indeed they were not worthy to be called Iews who had many eminent priviledges peculiar to their Nation our Apostle Paul could boast that he was an Ebrew of the Hebrews and Rom. 3.1 2. they had much advantage every way chiefly Because unto them were committed the Oracles of God and the word of peace and reconciliation by Christ was first to be preached unto them then next unto the Gentiles Mat. 10.5 And indeed they were not worthy of the name of Iews that had such great and glorious priviledges and yet so averse unto the Truth Yet secondly I say they must needs be the same Iews of the same blood and progenie that opposed persecuted and blasphemed Paul and other true churches of Christ also with those found blaspheming reviling and persecuting in Smyrna and Philadelphia being so like one the other in their cursed practises But lastly I answer Though they say they are Iews yet indeed are not for he is not a Iew that is one outward but he is a true Iew a true Israelite of God that is one inward It is not he that tals and boasts of his carnal priviledges and birth-right as from Abraham and does not the works of Abraham is a Iew but such an one is a true spiritual Iew that walks in the steps of faithful Abraham but for those reviling persecuting Iews they were rather to be termed Rabshekahs and Barbarians then Iews for their circumcision was become unto them by reason of their impieties and blasphemies against the truth uncircumcision and therefore not worthy to be called Iews Iust as a nominal christian when turned antichristian and a blasphemer and persecutor of the true profession of Christ who will think him worthy of the name of christian And though he arrogates to himself that name and Title and says as the Iews here did he is a christian who will not say unto him he is not but a lyar and a Barbarian or at best an antichristian But if it were demanded What were the blasphemies of those Jews against the church of Smyrna and Philadelphia c. I answer as before Doubtless their blasphemy was Bicernis or two-fold The one horn thereof strook directly at Christ The other at the churches and his members This appears by Acts 19.9 when Paul preached in the Jews Synagogues Christ and his Doctrine divers were hardned and believed not but spoke evil of that way before the multitude First They would blaspheme the Master and say that he was a deceiver and cast out Divels by Beelzebub and a destroyer of their Laws and Customs which they had from Noses And next That his Disciples and Followers were seditious and perverters of all Magistracy and Governments and also amongst themselves unclean using promiscuous lusts as the Nicolaitans were denying the holy Laws of God so by these Diabolical artifices to bring them into contempt with the whole world and so under the rod of persecution and tribulation See the charge of Tertullian the Orator of the Jews against Paul Acts 24.5 6 c. tending partly to this effect and the Jews perceiving the heresies of the Nicolaitans Gnosticks and others of like unclean practises to creep in among the churches were bold to reproach them as all such and of the same unclean judgements and practices with the former Consider the words of Epiphanius to this purpose out of M. Baxter's book of Infidelity page 131. Which sort of men says he Satan seems to have fitted and sent for a reproach and stumbling block to the church of God and having put on themselves the names of christians that for their sakes the Nations being offended should abhor the profit of the church of God and should refuse the truth declared to them because of their savage wickedness and incredible vileness that I say their frequent vilanies being taken notice of they might perswade themselves that those are such that are of the holy church of God and so may turn away their ears as I said from the true doctrine of God or at least beholding the dishonesty of a few might cast the same reproaches upon all c. These doubtless were the advantages that the Jews took to blaspheme the churches of Christ with and so to make Christ's doctrine and followers seem abominable whiles some that were
liberty for tender consciences in points disputable and therein are not to be forced against their judgments by any outward power to external conformity for that indeed is the way to bring them into the Unity of uniformity but not into the Unity of the truth it is a way to make Hypocrites not Saints Yet nevertheless I should not offer to open my mouth for a licentious liberty of pernitious doctrines or practises that are blasphemous idolatrous against God or his worship or the power of godliness let such bear their censures and punishments not only that which is spiritual and of Gospel warrant but that of the Magistrates sword also he is Custos utriusque tabulae And to this end he beareth the Sword not in vain But I would always forelay this caution That none whose lives are sober and godly and desire to live peaceably with all in this present world for difference in judgment should be ensnared hereby But for a very little space should we suffer a Jezebel and impudent immodest or Idolatrous false Teacher in a church we should not bear with it an hour for that which God has really declared himself against from Heaven we should be adversaries to it also and that which God hath a controversy with and is against must needs be a great evil and the great evil of tolerating false Teachers in a church appeares clearly in these particulars First In that they blaspheme God and his authority saying the Lord sent them and spake unto them when the Lord never appeared to them Secondly They cross God in his designes God calls his people to holiness peace and unity but false Teachers set up some ungodly Doctrines or Practises to the undoing of Souls Thirdly They sadden the hearts of the righteous by their lies and vanities Fourthly They corrupt the souls of God's servants they deceive them and entice them into the snares of their abominations Fifthly They provoke God to become an enemy to such Assemblies as do embrace them or own them and finally undo poor souls for ever without repentance Quest If a free toleration of false Teachers is so great an evil in a church the Question will be In whose power is it lawfully and juridically to remove them Answ Doubtless the particular church of Thyatira that had the check and against whom alone Christ layd the charge for tolerating the woman Iezebel had the sole power of removing the evil from amongst them For what an unreasonable thing would it be that God should lay the charge of this sin against Thyatira for tolerating Iezebel were it not in the churches power there within themselves to remedy remove and eject that false Prophetess Christ never blames any one of those seven churches for the sins that are suffered in another not the church of Pergamus for the sins of Thyatira nor Thyatira for the sins of Sardis or Laodicea but every one are charged particularly for their own sins Neither are the more pure churches of Ephesus Smyrna or Philadelphia empowered commanded or authorised either joynt in a combination as a Classical Presbitery or singly as a Prelatical Superintendent over the rest to remove or reform the evils among the rest but every one is commended apart for their respective graces and every one by it self is commanded to repent and reform apart from their sinful doctrines and practises In the days of those seven churches and some ages after there was no mention of a Lording Episcopacy or Presbitery over many churches of Christ at once but that every particular church of Christ had then full power and jurisdiction within themselves all alike and of one extent within their own boundaries and that superiority in churches came in with the defection and falling away which was fomented and nourished by the pride of the Bishops till at last it became purely Antichristian We know all churches are sisters and therefore equal in power and priviledges under one spiritual head that is Christ Gal. 1.18 Par in parem non habet imperium Equals can have no power over equals unless by usurpation or tyranny or otherwise by compact if it be only by compact and agreement as when amongst our selves and equals we chuse our Parliament men to be our Legislators and Rulers but if so churches that are of equal authority get a power into their own hands by agreement among themselves over the rest of their sister churches call it what you will either Classical Provincial or National surely at best it is but of a prudential and civil Institution and to give it a divine stamp is more then it will bear peruse cap. 2. vers 2. last past where the Spirit says to the church of Ephesus Thou canst not bear them which are evil and thou hast tryed them which say they are Apostles and are not and thou hast found them lyars M. Perkins on that vers says To the church of Ephesus God gave a full juridical power either to admit or keep out examine or cast out suspend or do any other juridical act or acts whatsoever that was needful in a true church of Christ The Apostles write in all their Epistles to the respective churches as distinct churches without dependency upon any but upon Jesus Christ their Head King and Soveraign Actâ— 15.22 1 Cor. 5.4 5. Rom. 1.6 1. Col. 1 2 24. Ephes 5.24 They being all the body of Christ under one head the Spouses of Christ to one Husband Sisters of one Mother Cant. 8.8 none of them are servants or slaves to the other not Hagars but Sarahs free and equal all of them are spouses of Christ of equal priviledges and authority all of them are golden candlesticks shining churches amongst whom Christ equally walketh Rev. 1.12 all having equal and like power of opening and shutting admitting and rejecting receiving or denying And for one church to usurp authority over another is at best but a Diotrephes-like spirit and of a Prelatical humour which doe very little comport with the truth of these Scriptures Mat 16.16 Act 9.26.14.23 Rev. 2.2 Act. 1.15 6 2 3. Mat. 18.17 18. 1 Cor. 5.4 5. 2 Cor. 2.5 6. Quest 2. But another Question may hence arise Whether the Angel of the Church of Thyatira chief Officer Pastor or Minister could alone remove this Iezebel legally and judicially without the consent of the church and fraternity which were in fellowship with him Or whither that which is called the power of the Keys be singly in the Officers and Eldership or joyntly in the whole body of the church Elders and Brethren together I Answer First understand the power of the Keys that is the signe being put for the the thing signified the Keys the ensigne of Authority for Authority it self And this Authority is either First Supream and Monarchical and this resides only in Christ as he is sole King and Law-giver of his church and so he is head of the body and he hath the Keys of David and openeth and no
the solemn and the ultimate compleat act in Ordination unto all Offices in the Church so Christ here follows his own method used in his churches he lays his right hand upon him but here lies the difference men may lay their hands on that is bestow offices on men but cannot add power to execute those offices but Christ not only lays his hand on makes John a Prophet but fils him with his Spirit also Whom Christ calls unto offices in his church he lays his right hand upon them he fills them with his Spirit John before he received his confirmation in his Prophetical office and the command to write his visions and what he saw unto the churches had in the first place divine visions of Christ in the likeness of the Son of man and was struck as dead with the glory thereof whereupon Christ laid his hand of comfort upon him and he heard that rousing voice saying Fear not The case and condition of such persons that are called to the Ministerial offices in the church should in some measure run paralel with Iohn's First They ought to have clear visions of Christ sound knowledge in the mysteries of the Gospel Secondly under the apprehension of divine glory and their own corruption they ought to be humble and lie low at the feet of Christ to be patterns unto others in humility self-denial and other graces Thirdly They ought to be sensible of Christs hand upon them that is his spirit which will manifest it self in their sanctified desires willingness and readiness unto the work of the Lord. Fourthly and lastly They ought to hear that rousing word of comfort within Fear not that is the comfortable experience of the Spirit in their own souls Fear not which will raise them to a holy confidence to declare the mind of God in all things and not to fear the faces of men for the righteous are as bold as a Lion This endowment with the Spirit was that that was principally looked at in the chusing of Officers in the Acts of the Apostles yea even Officers of the lowest form Consult Acts 6.3 and 9.17.11.24 and 13.2 unless men have the Spirit of Christ in them in some fulness of it they are neither fit for those holy functions nor can satisfyingly perswade themselves or others that they are called of God unto them Vers 18. I am the first and the last and I am alive but I was dead and behold I am alive for evermore That this person that is here spoken of was Christ is clear to avoid repetitions peruse the precedent 8 and 13 verses but here lies the difficulty Object It was formerly asserted on vers 13. that this was the divine person of Christ that appeared unto Iohn in the form of a man now according to his divine nature he is impassible he did not suffer death nor was again made alive for he is life it self therefore this is only proper to his humanity and that was it to wit his humane nature that appeared unto Iohn that which was now alive and was dead To clear this I answer you must understand that is frequent in Scripture to attribute that unto one nature which is the proper attribute of the other and so as the Learned calls it communicatione Idiomatum by the communication of properties what is due unto the divine nature is communicated or attributed unto the humane and so on the contrary as to instance When we are said to be bought justified or saved by the blood of God wherein we must not be so gross to conceive that God hath blood but it is meant of that person who cleansed us by his blood was both Man and God in one person and that which is proper to the humane nature is here attributed unto the divine And so when it is said that God suffered and the Son of man created all things and 't was he that was with the Father from everlasting This is predicated of one nature which is proper to the other Consult Acts 20.28 And so in this verse though it is said that Christ in his divine person appeared unto John under the similitude of the Son of man who is alive but was dead imports only thus much That that similitude or form that appeared unto John was the very same Christ and Divine Person that was conjunct with his humanity in heaven and by a mutual and interchangeable communication and attribution of properties this divine Idea or Representation that John saw is called by the proper attribution of Christ's humanity which was pierced dead and lived again though indeed it was only the diuine person of Christ clothed with the figure and likeness of the Son of man which was dead but was now alive This is very usual in Scripture and amongst Divines wherein the properties of one nature are really attributed to the person denominated of the other nature interchangeably by reason of the unity of person consisting in both natures Secondly I answer That oft in Scripture that hath the real denomination of a thing which is only so in appearance and resemblance That apparition or counterfeit of Samuel that appeared unto Saul at the Witch of Endors is called Samuel several times in 1 Sam. 28. without any note of distinction from the true and real Prophet Samuel further then is collected from scriptural reason and the coherence of the discourse in that place Angels that appeared in the form and likeness of men to Jacob Lot c. are called men because they appeared in humane form so this divine appearance of Christ here is called the same person that was dead but is now alive because he appeared in that shape and figure of the Son of man which was dead but is now alive And behold I am alive for evermore Amen As he is the first and the last the first before all beginnings and the last to all eternity so Christ assures all his in this place he is the same for ever to them a King to rule and protect them a Mediator to intercede for them a Prophet to teach and direct them unto everlasting Amen so be it so it shall be and so it must be And he adds And I have the Keys of hell and death Christ to take off all fear from John and to assure John and all his Saints that he is most powerful and able to effect and bring to pass those visions and ptedictions that he was about to reveal unto John and by him unto his churches he now publisheth unto John that all power now is put into his hand from the Father even over hell it self for he hath despoiled it of its power Here is a transporting of the word hell before death Hell is the sting of death and therefore according to order of things the last Rev. 20.14 so death and hell were cast into the Lake of fire Take hell here for the grave or the state of the dead so Christ hath the key to open it
they in this particular witness the Jesuitish Sect with their many pretended miracles voluminous interpretations of Scriptures Councels Fathers Traditions super-numerary Sacraments c. I confess it is the common trade with all new and false doctrine-mongers to amuse the vulgar with their intricate Scriptural glosses that so thereby they may the better swallow down the hook or poison undiscovered within the artificially composed bait and pill and as the fish Sepia darkens the water with its inky humour to avoid the hand of the Fisher so do these serpentine Fry so cloud the truth with their polemical discourses that unawares they have brought many heretical Syncretismes upon the church of God under the pretence of Scriptural truths and reasons but notwithstanding their high pretence to Scripture and Reason both are undermined by them and have endeavoured the overthrow thereof by their strange conclusions which are both false and opposite to the truth as it is in Jesus Now understand that I hold not that every difference of opinion about the externals or accidentals of Religion is sufficient to denominate the holder thereof a heretique or false Teacher for then which of the Fathers would go clear nor but few if any of their Successors But that truly and really denominates a heretique or false teacher is the holding and maintaining such errors as directly strike at and will subvert the foundation Now this is the foundation article That ye believe in God and in Jesus Christ whom he hath sent for this is life eternal John 17 3. And that doctrine that strikes at this either directly or consequentially is heresie and false doctrine and therefore justly were they called false Apostles that went about to add Circumcision unto the Gospel and said they could not be saved without it Acts 15. This was to nullifie Christ's sacrifice and satisfaction and to make Christ of none effect as the Apostle Paul tells the Galathians That hereby they hearken to a new Gospel Therefore it is of plain and easie discernment for a competent spiritualized Christian to make discovery of a false Apostle Prophet false Teacher or Heretique by the doctrine he brings For first If it strike at the root or tends to the subversion of the true fear of God and godliness it is of Satan and from hell Next If it strikes directly or consequentially at the subversion of Christ in any of his offices be sure that doctrine is not of God for there is no name way or practise under heaven whereby we may be saved but in the name and faith of Christ who is the alone way unto the Father and none cometh unto him but in and by the Son all other ways are not only broken reeds but dangerous this only in the Son is eternal life 2. In the next place false Apostles and Teachers may be discerned from their false calls or missions and this will the better be evinced by first considering its contrary the right Call of true and faithful Teachers and Apostles of Christ and their Call was either first from God or secondly from the church God's call is by giving abilities gifts and affections sutable to the work and office that he ordains him for He gave some Apostles some Prophets some Evangelists c. and so when God sent Moses he furnished him for the great work he appointed him to Moses pleads his unaptness and slowness of speech but God said Go and I will be with thy mouth and teach thee c. Exod. 4.12 and so unto all the Prophets of old God came with his Spirit upon them and filled them with a sufficiency thereof before they were sent upon their errands God calls Apostles of Fishers and makes them Fishers of men and so spirits them and enables them that they fear not the faces of men nor the learned of the world for he tells them Go preach and lo I am with you to the end of the world that is by a peculiar assistance by his grace strength comfort direction Spirit Those that Christ calls and sends he gives them a full supply of all gifts and graces necessary to discharge their respective services Secondly God's call gives affections and heart unto the work he moves strongly by a secret impulse of Spirit on the soul that he sends on his employments it will not consult with flesh and blood but will on as Paul did in the work of the Lord without hesitating or securing his carnal interests Yet secondly This call must proceed orderly unto the exercise thereof since extraordinary Gifts and Calls are ceased the mediate call must concur to set the seal and authority upon the first God's giving to a man the call of abilities parts and affections to an office do not really and ipso facto invest him in that office it maybe said that he hath jus ad rem but not jus in re he hath a potential right thereunto but not a right of possession for Christ hath delegated that power unto his church of setting their publique Signature upon all Officers for his service for whom God qualifies with a call of abilities he is only judged and deemed fit for the Ministry of Christ but not really a Minister or Officer of Christ before he is ordained thereunto by the church by the first call only he may perform many good duties and services unto the church as an able and faithful Disciple or member but by the conjunction of the other he can do it ex officio and authoritatively Therefore such as pretend their call to publique offices as Apostles Teachers Pastors c. only as from God and contemn the other from the church surely I am of judgement as unto their mission they are false Apostles and are neither called of God nor man for if their call of abilities was from God as they boast of then it would manifest it self to be of God by a submitting to the wisdom of God in the order of the dispensation of his Ordinances in his word Therefore both conjunct together makes up a compleat officer and shining star within the church In the next place Those that boast of their callings from the church and want the first call of God of abilities they are good for nothing but as unsavoury salt to be cast unto the dung useless to any service they will not serve so much as to make a pin in the house of God such are false Apostles to the purpose fit to be spewed out of all Christian churches in the world Wherefore all faithful christian assemblies should have a special care not to admit of such who can only manifest their call from man and not from God in competent gifts and parts fit for so high a calling They cannot work at all to edification in the Lord's house for they want supplies to that end We know an Artificer can do little work without his tools or instruments but unto those who should be employed about spiritual buildings if God hath
wheresoever Idolatry is admitted into a church looseness and lasciviousness presently follows Errour is fruitful and one brings forth another Assoon as the church of Pergamus maintained the eating of things offered unto idols which is the service of divels presently they joyn hands with the obscene sect of the Nicolaitans when the Israelites joyned to the sacrifices of Baal Peor Numb 25. they became shameless and presently fell on the Midianitish women in Ezek. 8.14 we shall read that there were Jewish women weeping for Tammuz that is as some read it Adonis or an idol or image of Adonis who was a great lover of Venus and slain by a Boar in whose memory there were celebrated yearly solemnities in which were the weepings of women or as Junius has it it was Osyris an Idol of the Egyptians and Phoenicians in whose rites they forgot all bounds of modesty and discovered their nakedness to the Idol So corrupt is false worship and idolatry that it and filthiness do usually walk hand in hand together in most part◠〈◊〉 â—he jurisdiction of Rome but especially Italy and Spain â—ein the greatest and most notorious idolatries are committed and countenanced there are the greatest obscenities both in words and actions yea and that commonly practised among them which is unnatural and Sodomitish and not so much as to be named among christians so it was so here once within our memories with us as soon as we had tasted the same grapes of Rome lust was soon promoted both in Court and Country Quest But if you here demand wherein lies the mischievousness and grievousness of this sin of Idolatry I answer 1. All Idolaters they forsake the true God 2. They change the glory of the incorruptible God into the form of creeping things 3. They thrust out the Ordinances of God from their holy places and at last God himself 4. They slight God and his help in extremities and call to their idols that see not hear not nor understand as the Papists do to S. Anthony S. Francis c. 5. They become prodigal towards their idols as the Adulterer thinks nothing too much for his harlot so they nothing too much for their idolatrizing worship witness the church of Rome 6. They become unclean and Nicolaitans which thing God hates 7. They become fools infatuated and delivered over to a reprobate sense whilst they disclaim the great infinite glorious holy and all-wise God and in the room thereof adore Batts Oxen Moles Owls c. and that which is worse little pieces of dead wood mettal and the like carved and framed by the hand of the workman and this is the just hand of God upon all Idolaters who receive not the truth in the love of it and therefore God gives them over to strange delusions and believe a lye Observ 7. The last Note from these words shall be That it is one of the difficultest undertakings of the Ministry of Christ to take off or wean either new planted Churches or newly reformed ones from their old false worships and practises Some of the new planted churches as of Pergamus Corinth and other of the Gentiles thought that they might still participate of their former sacrifices of divels and their idolathites and of Christ's Table also but the Apostle Paul was very bitter against such in 1 Cor. 10.20 21. and the Spirit here also falls foul upon them and sets a check upon the Pergamitish church for entertainment of such doctrines What ado had Paul also to take off the believing Jews from their circumcision and Mosaical rites they would needs have the observation of all the ceremonial Law and paedagogy of Moses joyned to Christ for justification and so make Christ of none effect no less then a full council of Apostles and Elders were sufficient to remove this stumbling block out of the way Acts 15. and what a difficult business it was in the first Reformation to reform up fully all the world knows what uproars commotions and civil wars there were in K. Edward the sixth's days when the Mass-book was but turned into English as some of K. Edward's counsellors advised our Cornish Rebels who were then in Arms for their old Mumpsimus and Popish worship And surely Luther nor Zuinglius nor Calvin could go on with a thorow Reformation in Germany France or other places in respect of the unpreparedness and unsutable state and condition of the Nations among whom they begun the Reformation being so long time setled and fixed upon their old lees it was a very difficult work for them to go farther thorow with it then was fit and competent for that generation who always reserved some reliques remains and smacks of Popery though the main works were beaten down and therefore some heady people of those times that would not condescend in any thing or have providential carriage towards the weaker and darker sort of people would reform things even to the height and full pitch of Reformation according to the primitive pattern but the people of them ages being not able to bear it it caused much trouble to the church and through intemperate zeal much hinderance and obstruction to the begun reformation and advantage to the enemy But since in many places and Nations of the reformed this reformation hath made a further progress by some steps yet still amongst most of the reformed not only in this Nation but elsewhere there are some remains of the old false worship and practises and a lusting after them so strong a desire we have to the imitation of our predecessors practises be they never so corrupt yet blessed be God for that reformation we enjoy and liberty to profess and practise the ordinances of God according to the most undefiled and purest pattern that we judg agreeable to the Gospel of Christ What shall us desire more on our own parts Or what greater blessing can we expect from God by the sword of the Magistrate then to be protected secured and countenanced in the ways and worship of God according to a good conscience If the Ministers and Churches will not reform in such a day when publique Edicts are gone forth from Cyrus to set Israel free I wonder when they will fall upon it Do they expect the Magistrate to command and compel all unto the work Alas this is not the generation that all will be fit for such a work in a whole Nation or Kingdom no never will there be such a golden age until Christ himself shall come with the fan in his hand to purge his garner and take the Kingdom unto himself Is not the church a Lilly among thorns If the whole Nation be the church where are the thorns Are they the other neighbour Nations about Alas they are Lillies too churches on that account as well as you Are they the gentle Nations as Turks Persians Antichristians and Popish Nations As Italians Spanish French c Alas they are no Thorns to you the reformed Nations are in equal ballance
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and