such helps Jo. 2.25 The Divel knows but some of our thoughts at some times but God knows all our thoughts and secretest immaginations of our hearts and that cotinually And this is the reason because he is the alone Judge of the world therefore he must know all secrets else how can he righteously reward every one according to his works Eccles 12.14 Rom. 2.6 Observ 2. God in his distributive justice deals with all persons according to the equity of their works He who is Justice in the abstract will give unto every one what is his God will give good things unto good men and evil things unto evil men And that the certain rule and measure of this discriminating judgment will be in the last day according to our works Object But will it not hence follow That we may merrit by our works Answ It is not here said that God will reward us for our works but according to our works and so in Rom. 2.6 Works do not merrit at the hand of God Rom. 4.2 then we should have whereof to glory but not before God 1. Because the best are imperfect in respect of the most perfect Law of God requiring perfection in every punctillio and circumstance thereof 2. Our works being in themselvs imperfect and finite cannot merit before an infinite perfection as God is 3. Works cannot merit because they are not our own primarily but of God's efficiency 4. Because men do them as their obliged duties unto God their Creator but God is debitor unto none 5. There is no proportion between works and the reward the one being finite the other infinite both in time and measure yet howsoever though good works cannot be an even rule of merit with God as they are with men yet they are a manifest rule or measure of equitie For it is very equitable that it go well or ill with us as we have done either good or evil and so every one shall be rewarded according to his works Object But evil-works merit eternal death as their proper hire and why not good works merit Heaven as his due reward and wages Answ True The wages of sin is death but the gift of God is eternal life The one is of our selves most perfect and therefore deserves its wages and reward but the other is a free gift of the grace of God in respect our best and most perfect works are imperfect in his sight Vers 24. But unto you I say and to the rest in Thyatira as many as have not this doctrine and which have not known the depths of Satan as they speak I will put upon you no other burden Vers 25. But that which ye have already hold fast till I come Though God is a God of Justice and Judgments against Jezabel her Adulteries and their children their false doctrines and practises yet as unto those of Thyatira that had not embraced those wicked ways God is a God of grace and mercy unto them for he tells them But unto you I say that is even to the rest of them that are at Thyatira so many of you as have not embraced this divelish doctrine and have not approved those depths of Satan as they speak that is those misteries those high and profound speculations which are no better then Satan's own devices and stratagems Hence Note Observ 1. That Satan will have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his misteries his profound speculations in his false worship as well as God shall have in his true worship The Devil will be God's Ape and as God has his wisdom his depths his heights and misterious doctrines so the Divel will have his profound speculations for his Disciples also if God will have true Prophets and Prophetesses the Divel will have his Balaamites Nicolaitans and Jezabels and those shall have their misterious doctrines as the Gnosticks of old who did walk in the way of high speculations and notions hardly intelligible to any sober christian somewhat like the Necromantick conjurations of the old Romish Priests or the sublevated alegorizing Familists and Quakers of these days who when they think they speak with most understanding when they are least understood either by themselves or others I will put upon you no other burden but that which ye have already Burden in the Prophetical writings of the Old Testament is taken for the doctrine of God's Judgments against his enemies Isa 13.1.15.1.17.1.19.1 and in the Gospel it is taken for the doctrine of any person as in Mat. 23.4 it is said That the Pharisees laid burthens on other mens shoulders that they themselves would not touch with one finger that is their strict and severe doctrines and mandates to which they would have others bound unto but would keep themselves at large in Mat. 11.30 Christ's doctrine is called his yoke and his burden his yoak is easie and his burden light And this is that burden that Christ will lay on the Thyatirans and no more but this to wit Christ's true and Apostolique doctrine which they had formerly received from John and other of Christ's Embassadors Hence Note Observ The Churches of Christ are to receive no other burdens or doctrines then what they have already received from Christ Christ himself will add no further burden then his first doctrine of truth delivered by himself and his Apostles But by what authority do over-presumptuous men under pretence of Catholique and Apostolique Traditions add unto the christian Religion which is pure and simple many of their own vain superstitious ceremonies and inventions against which Christ hath declared both here and in Mar 7. and Luk. 11. and other places Surely one day it may be asked of them Who required these things at your hands To walk by God's manifest and plain commands is a sure path and leadeth unto eternal life but to make superstructures of our own or kindle sparks of our own fire and warm our selves thereat at least notwithstanding those we may ly down in sorrrow What burdens did the late Prelatical party lay on the consciences of the godly which they never had received from Christ or his Apostles and therefore they were truly burdens unto them and very grievous to bear but Christ's burden is easie and his yoke is sweet Mat. 11.30 Every thing of Christ is pleasant unto the enlightned soul though his yoke be heavy unto flesh and blood yet it is nothing irksom but rather sweet as hony to the regenerate and spiritual christian Observ 2. That true Christian Doctrine is a burden or yoke He that takes up a burden must go through with it and tugg under it and pass through all difficulties or else he may loose his reward It is not a burden or yoke taken up by our selves for of our selvs we would not willingly come under it it is tedious to flesh and blood and therefore Christ is said to put it on us he makes us first willing by his spirit of grace and then we are ready to yeild our
them to their Master who after he hath proceeded on his white horse with offers of peace and reconciliation and they continue obstinate and not turn by repentance he can go forth on his red Horse of wrath and fury and remove his candlestick his church and the glory thereof from amongst them and leave them desolate The first that I read of that extended the wings of his authority beyond his own just limits and boundaries was Victor Bishop of Rome about the end of the second century who hotly contended with Ireneus and others of the Affrican churches to have a Supremacy over them and to impose his Dictates on them and that very pertinaciously about a frivolous controversie the observation of Easter Herein that mysterie of Iniquity did begin to work which in few after succeeding ages came to its full stature To this I shall only add that all ancient and modern history both civil and ecclesiastique do testifie that this Prelacy and affecting of Supremacy over other churches whether it be in one single church person or many combined ones hath not only been very dangerous and prejudicial to the faithful churches of Christ but is and hath been always the very first born of pride and luxury Thirdly Another reason is that Christ writes particularly to each of the seven churches is to shew That Christ hath an equal care and respect to all his churches whiles they continue his though under foul prevarications and backslidings Christ hath bowels of compassion towards them as long as they keep faithful to his name though otherwise in themselves very faulty and he is found to be walking in the midst of them providentially caring for them holding the seven Stars in his right hand and teaching them by his Word if so be he may bring them to repentance Lastly These messages are directed to each particular church out of Christs especial tenderness towards them that they might endeavour to reform their enormities within and amongst themselves That the churches errours and infirmities may not be told in Gath nor published abroad to their reproach amongst their enemies whilst there is any hope of the recovery of backsliders Christ comes with a rod and strokes of a loving and tender hearted father to cure them not to shame and reproach them and therefore Christ directs John to write his messages to the Angels of each particular church To the Angel of the Church of Ephesus Write What is meant by Angel I refer to the sixteenth and last verses of the first chapter But the question is Whether by Angel of the church of Ephesus be intended the chief Pastor or Bishop being as Superintendent or Archbishop over the rest of the Bishops and Pastors of the church of Ephesus Or Whether the Angel of Ephesus were the Metropolitan over the other six Sister churches I answer first to the latter There is no colour at all for that opinion for the reasons but in the former page specified and to add a word Because Christ commands each Angel to reform their abuses within themselves He sends not the Angel of one church to reform another that has no authority over it the Angel of the church of Ephesus is not sent to Smyrna nor Smyrna unto Ephesus nor unto the rest but an extraordinary Officer a Prophet John a man of God is sent unto them all to tell them of their faults and to exercise that authority which Christ hath given and deposited in all his Gospel churches and to each of them in particular for their dealings and recoveries out of their backslidings Indeed any one that hath an extraordinary Spirit and call as John had may exercise that unlimited authority over the churches of Christ but I know not any in these days or since the Apostles times that do pretend unto it but that great and rampant Roman man of sin who is the great and only pretender to that Spirit of Infallibility and yet who more fallible then himself in his judicial sentences doctrines and ways of worship Indeed if he had what he pretends that Spirit of infallibility justly might he assume authority in censuring directing and governing all other churches but before that does appear let himself and others that assumes the like authority with himself hide their faces in shame and confusion for ever Secondly To the first question I answer That those I confess of the Episcopal Interests do hold that the Superscription of the particular church directed to the Angel of the churches of Ephesus Smyrna c. do intend and signifie that they are directed to the chief Pastor or Bishop that is supream Overseer Director and Mediator over all the rest of the Bishops and Pastors of the particular churches within Ephesus Smyrna c. As if this had been written to the Angel of the church of England that is saith the Episcopals to the Archbishop who is the chief Prelate and Bishop over all other the Prelates and Bishops in England Or if it had been directed to the Angel of the church of London Salisbury Exeter c. that is say they to the Bishop of London Salisbury or Exeter c. who is the chief Bishop Pastor and Overseer over all the rest of the Bishops and Pastors within his own Jurisdiction and Diocess I answer first that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate according to the Latine Dialect Bishops and Pastors or according to our own proper Idiome Overseers and Feeders of the Flock are Synonimas and are but as several denominations of one and the same Office which do arise from divers acts therein For the faculty of over-seeing guidance and direction he is called a Bishop for that of teaching instructing and spiritually feeding his flock in all kinds he is called a Pastor and very often too in Scripture for his rootedness and soundness in faith life and doctrine he is called an Elder so that these are but several names of one and the same office and often applyed in Scripture reciprocally to one and the same person somtimes he is called the Elder of the church somtimes the Bishop somtimes the Pastor to denote unto us that such as guide well their flocks and feed them with the green pastures of wholsome doctrines are most worthy of double honour amongst the Saints but lest herewith they should be elevated above their proper station they ought to eye another Title too which is given them in Scripture they are Ministers that is Servants that attend on Christ and his churches they receive Christ's messages and commend them unto his churches and come again with returns of the churches improvements in obedience and thankfulness unto Christ and for this reason they are here entitled by the name of Angels Messengers Ambassadors or Ministers of Christ and how these humble Titles of Servitors and Messengers will suit and agree to the Lording stomacks of Metropolitans and Lord Bishops or chief Pastors over many
hence ariseth to Christ's churches That if they be zealous of God's glory and their own well-being that they suffer not peaceably amongst them either evil doers or false Teachers both equally tending if tolerated to their destruction and ruine Observ 2. It is often a matter of great trouble and travel for the churches of Christ to deal with evil doers and false teachers in the church When the corrupted part is become a great Interest in the church how difficult is it for the sound part to meddle with it Witness the present state of our churches in England and elsewhere amongst the Nations desiring Reformation from Antichristian errors and idolatry what a matter of trouble it is and somtimes of much affliction and sufferings to divers precious and sound christians when they go about to reprove the false teachers and evil workers the great hinderers at present of a thorow Reformation in the Ordinances and Doctrines of Christ How they fall upon such as the troublers of Israel Not considering that their lusts are the principal causes thereof and if Christ's witnesses speak against them in faithfulness they are presently branded as troublers of their peace and factions and often suffer for it The church of Ephesus had their portion herein of travel and patience for their integrity unto Christ and his Truth against these teachers and wicked persons in that primitive age so neer Christ's time and the pouring forth of the Spirit and therefore no marvel if under the falling away and Antichrist's dominion Christ's faithful witnesses have a share therein also But to proceed And thou hast tryed them which say they are Apostles and are not and hast found them lyars It seems Ephesus had pseudo-Apostles or false Apostles as well as Corinth and other churches 2 Cor. 11.13 who pretended themselves to be true Apostles of Christ who under that pretence came with deceitful and soul-destroying doctrines as That the Resurrection was past already That the Mosaical Law was to be joyned to faith in Christ for justification That the community of all things and women were lawful which they called spiritual marriages which the sect of Nicolaitans held These were the errours of the false Apostles of the primitive days Now the Apostles of Christ were extraordinary Officers sent by him so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one sent to his service for the publishing the Messias and his doctrine over the whole world and so were universal Officers and could act in and over all churches by their Apostolical authority but for others to argue from their practise that are ordinary officers and of an ordinary spirit that they may act as they did is a meer non sequitur Now the false Apostles would it seems needs arrogate the same authority to themselves in imposing their dictates upon the churches but the church of Ephesus had so much spiritual wisdom as to try and examine them and so found them false ones and liars Hence note That it is a most commendable practise and duty in Christ's churches to make a diligent and narrow inquisition into the truth of all doctrines and teachers that come among them The church of Ephesus was very famous for this very thing and an Euge given them by Christ for this action And indeed how could they or any other churches find out the deceitfulness and falsity of those that were false Apostles and false Teachers unless they had tryed and examined their doctrines Paul accounted the Bereans more noble then others for this very thing for the enquiry into the truth of his doctrine whether things were so or no as he delivered unto them for indeed it argues a most stupid kind of disposition to receive all things that comes from men without enquiry either into the truth thereof or at least the integrity faithfulness and the authority of the Relator thereof for as some truths lie deep and every common person or member cannot fathom it yet every one though never so weak that cannot satisfie their consciences by their own sight in the entertainment of a truth yet can in part acquiesce in the ability and fidelity of their Teacher and so may get much satisfaction unto themselves from the authority of their guides and teachers therefore it is a duty incumbent on all First for the more spiritual and quick-sighted christian to try all things and to hold fast what is good Next for the weaker christian to try the faithfulness and integrity of his Teachers and to hold fast what he commends unto him in things disputable and not of easie discernment Query But a Question may be moved who shall try judge and examine false Apostles false Teachers and their corrupt doctrines I answer First every private or particular christian may do it Judicio discretionis by a judgement of discretion and of private discerning But secondly to try them Judicio Authoritativo by a judgement of authority and juridically it must be done by that whole church wherein they are risen up and maintained for in them lies the plenary judicial power and authority of judging all doctrines and teachers which is usually called the power of the Keys Neither is this power in the Officers or Eldership of the church when distinct from the Body as some would have it but collectively in the whole church Officers and Members though unto the Presbyterie or Officers I should grant the precedency in many things yet the Body collective is above the Officers for the Officers are ordained more principally for the Body but not the Body for the Officers but the head cannot say unto the body I have no need of thee nor the body unto the head but all joynt together makes up a compleat harmony and an organical Body Officers and Members in a church make up a compleat christian or microcosm or commonwealth wherein all the Laws of Christ are juridically administred and who have the full power of trying censuring and judging all false Teachers and doctrines that shall rise amongst them For if the juridical power were solely in the Presbyterie or Officers of the church then the church of Ephesus would not collectively deserve that Eulogie and approbation for their zeal against false Apostles but it would rather be attributed to the Angel of the church or chief Officers or Overseers of the church only but here the whole church of Ephesus is praised and approved for their non-toleration of evil persons and for their trying of and sifting out the false Apostles therefore it argueth very strongly that the power of censures and trying is not singly in the Officers but in Officers and members joyntly as making up one organical Body politique which is Christ's highest Judicature on earth to decide and judge of all Doctrines rising in his churches that will not hold weight according to the shekel of the Sanctuary A farther instance ye have pregnant to this purpose in the church of Thyatira in verse 20. following where the reproof is
laid home close on the whole church of Thyatira for suffering the woman Jezabel and her prophetique delusions Now if it were alone in the Angels power of Thyatira to deal with these Balaamitish prophets the Spirit of Christ would especially lay the burden and reproof upon them to wit the Superintendents of the church but it is clearly notified unto us that the charge is wholly laid home upon the churches v. 17. Let him that hath an ear hear what the Spirit saith unto the Churches Though I grant the Eldership or Officers may be the mouth of Christ unto the churches and again the churches mouth unto Christ and so they are his Ambassadors agitating in his name and are to precede in many duties in relation to the church yet the charge for admission and entertainment of heterodoxies and corruptions in the churches is not solely laid upon them but upon the whole churches so hence this is clearly evinced that those that are justly charged for the admission and permission of evil had an indubitable power and authority in themselves either not to admit it or being admitted to try it and cut it off by such means as are appointed for such ends but the whole church of Thyatira is justly charged for the admission and permission of corruptions among them therefore the conclusion is evident But this shall suffice herein See more hereon v. 20. following Object But is not this with the Papists to raise the jurisdiction of the church so high as to set it above the soveraignty of the Word I answer negatively for a Soveraign Prince receives no diminution of honour for his subordinate Ministers of State to receive that honour due unto their place neither so doth the Word lose at all of its glory for that the church hath its due honour put upon it also indeed the Word is suprema Lex the Standard the Rule and light by which all doctrines are tryed and discerned and being of Divine Revelation and in its self infallible must needs be above the authority and of a surer testimony then that which is mixed with much fallibility and imperfection as the choicest and purest churches ever were as those of Corinth Ephesus Galatia c. And as a Law of meer humane institution is reputed of so high authority that it binds the Legislators themselves and in that respect is above those that made it but much more the Word of God which is his Law and his revealed mind coming from so infinite and unerrable a Legislator as God is so far transcends the authority of any Judicature on earth as the wisdom of an infinite does a finite creature therefore must needs be binding to all to whom it is made known having such a perfection in it that whosoever is conversant therein it is able by the blessing of the Spirit to make him wise unto salvation and perfect in every good thing and work The Word unto the Church is as the Sun unto the Dial if the Dial be set right to the Sun it will give a right judgment of the time of the day so if the church gives a judgement according to the square and scantling of the Word it will be a righteous judgement but otherwise to make the Word subservient and to conclude unto the churches dictates is an undertaking to rectifie the course of the Sun unto the obliquity of the Dial which will prove Aethiopiam lvvare and most irrational So that church that keeps her self within her own sphere and tries and examines spirits and doctrines that are heterodox and unsound by the sound of the Word which is a most sure light and infallible cynosure doubtless that church will be led and preserved in all truth But if any one so far exalts its self as to conclude for truth its own dictates dissentaneous unto the Word but suiting with self-interest and designe the first may be a golden candlestick both precious and famous for its faith integrity and justice towards God and man but the latter will soon degenerate into an harlot-church if not soon become apostate to the faith The first is Christ's highest Judicature on earth wherein he takes delight to walk in as his Garden enclosed to view their pleasant fruits but the other Christ will look upon as a rotten Tree that cumbers the ground and serves only to be hewen down and cast into the fire Observ 4. Another Observation is That in the purest times and churches there are found great corruptions both in manners and doctrines In this famous church of Ephesus Corinth c. in the Apostles days were found both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil ones and false ones such as pretended they were Apostles but were found liars and deceivers Amongst the twelve there was a Judas In that church in the Ark when the world and church had one and the same extent and boundaries in eight persons only yet one was a Cham and there was also a Cain when it was of a lesser number and but four in the world But here obiter and by the way we must be careful to distinguish between God's Decretive will and his Preceptive Will His Voluntas bene placiti and Voluntas signi as the Schools call it or his will of purpose and his will of good pleasure Not that there are two Wills in God but several and divers acts of one and the same Will as by the same will we love by the same will we hate by the same will we purpose one thing by the same will we command another thing yet they are not two contradictory wills but divers acts of one and the same will Diversa non sunt contraria Now though God may in his providential wisdom ordain false teachers and wicked persons to be found in his church for divers ends known unto God and more especially for the tryal of the faithful and the exaltation of his grace yet they are much mistaken that hence argue either for admission of wicked persons or unsound in the faith into the fellowship of the church or for their toleration therein after a discovery for it is the command of God to the contrary That we admit not such being known into the consortship of the church or being admitted upon discovery we tolerate them not for if they were to be admitted and tolerated quietly within the church then doubtless the church of Ephesus had not received that encomium and well done for their zeal against them nor the church of Thyatira that worthy reproof for the suffering that woman Jezabel amongst them therefore the one church did her duty and obeyed Christ's preceptive will and had the praise and glory for it the other neglected it and therefore had a just check laid upon her So that this question is to be stated de Jure non de Facto I confess de facto there may be evil persons false teachers in the best churches and purest times but de
to overturn all its opposites that asserts That true real Grace or as he calls it a real change of the soul is not pre-requisite as the condition unto Baptism Amongst many other arguments of his against M. Blake's dogmatical faith I shall only make use of his fourth and fifth and eleventh arguments page 96. of his Apologie and refer the Reader to that place for farther satisfaction where there are many more arguments both from Authority and Scriptures levied to this purpose and comporting with this Truth His fourth Argument is They that are to renounce the World Flesh and Divel are to be true Believers to Justification but they that are to be baptized are then to renounce the World Flesh and Divel therefore this abrenunciation hath been practised alwaies in Baptisme since the Apostles times as Antiquity testifies His fifth argument is They that are required to believe sincerely in the Father Son and holy Ghost are required to believe to Justification But such are all as come to Baptism Therefore For the major it requires no more proof but to explain what it is to believe in the Father Son and holy Ghost and our Divines against the Papists have enough proved that the phrase of believing in comprehendeth the act of the will as well as the understanding To believe in God is to take him for our God which is to take him for our soveraign Ruler and chief good This none but a sound believer can truly do His eleventh argument If Baptism be solemnizing of the mystical marriage between Christ and the Baptized then true justifying faith is of God required thereto But the Antecedent is true Therefore Therefore it is said that we are baptized into Christ and into one body and the church hath ever held the Antecedent to be true The consequence is evident in that no man but the sound believer can truly take Christ as a husband and head for so to do is justifying faith These three have I only chosen of M. Baxter's 26. arguments to set as an Antithesis unto M. Morice's positions and as an answer thereunto and if I may speak it pace tanti viri an ill case is much disadvantagious to the most learned man and in this that I have set M. Baxter to answer M. Morice is but to set Socrates to answer Plato And I may add one word that whereas it is objected That Judas and Simon Magus faith which was only dogmatical and formal though rotten in the root gives right of admission I answer First It may be granted in foro Ecclesiae for that may be said to give admission to Baptism c. which so qualifieth the person as the church is bound to admit him as being one that seemeth sound in believing for Judas was always reckoned amongst the twelve before his trayterous betraying act of his Lord and Master and Simon is said to have believed also Acts 8.13 Now the church can but give a judgement of charity and not knowing any thing to the contrary cannot deny admission either to Simon or any other that desires it for charity thinketh no evil and hopeth the best of all and it is an old rule de occultis non judicat Ecclesia But secondly This is not an entituling and having right coram Deo a foedere for that alone is saving faith which God in his covenant makes the condition pre-requisite to such a right of admission which is before asserted and proved and that that gives right coram Deo gives a true title also foro Ecclesiae for according to a charitative judgement they are bound to judge that the profession of faith and wills of such as desire admission are both true real and sanctified or else they would not desire it though oftentimes the sequel manifests that they are deceived therein and hereby it is clearly evinced that the church door is wider then the door of heaven and that the number of the church militant does exceed the tryumphant and is far enlarged beyond the limits of the Elect. And herein this shall suffice Observ 5. That false Teachers are most arrogant and pretend highest to gifts and mission The church of Ephesus found it so in their false Teachers and Corinth also 2 Cor. 13.11 who transformed themselves into the Apostles of Christ and who by their own mouths said they were Apostles they would needs get the honour of men of extraordinary spirits and callings as the Apostles were yet on tryal they were found liars they are of Diotrephes-like spirit that would needs have the precedency and be above John himself and the true Apostles Gaudent preesse non ut prosunt sed quia grande aliquid putant preesse insolentius arrogantius principes in Ecclesia locum appertivisse They are like those in Jer. 8.8 who say We are wise and the Law of the Lord is with us while their hearts are full of lies and vanity and as those in Ezek. 13.6 who saying The Lord saith yet have seen nothing but a vain vision and a lying divination But I should here demand why should those false teachers denominate themselves to be Apostles seeing the number is only limited to twelve I answer Some of the ancient Fathers did denominate the first second and third century after Christ the Apostolical times though the Twelve were dead for the purity of their doctrine and being so near the fountain as Church history manifests And our Bishop Jewel offers to joyn Issue with the Papists so far as the fifth century upon the authority of the Fathers as holding the Apostolical doctrine Secondly I answer This Apostolical office was not so much the peculiar faculty of the Twelve as to debar all others from that denomination and though I grant they were Christ's Apostles catexochen yet that does not hinder but others that are sent for so much the word signifies in the Greek in Christ's Embassies unto the world may appropriate that Title unto themselves as Paul very often in his Epistles hath justly vindicated his right unto it and I know not why might not Barnabas with others that were sent upon the same message with Paul and the rest appropriate the same Title and that justly to themselves also for I am of opinion that those are standing perpetual officers in the church which are described in Eph. 4.11 and are to continue it from one age to another until the whole body of Christ mystical the elect are gathered and compleat for so the words strongly enforce and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now whereas they object that are contrary minded That some Offices in the church were
opens and shuts there is such an excellent Image erected like the first part of that in Dan. 2.32 Whose Head was of fine gold his Breast and Arms of silver It was a notable and noble saying of Constantine the Emperour unto the Pastors and Bishops of his time Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus Though he was the great champion of the church and the christians temporal Saviour yet he would not meddle with opening or shutting in Christ's church nor extort the Key of David or Christ's out of their hands to whom Christ left it for what is done by them is done by Christ as by his delegated power what they binde in earth is bound in heaven and what they loose on earth is loosed in heaven Christ will not suffer any to weild his Keys but those to whose hands he hath committed them according to his own method and way of directions who uses them contrary to this they will find them Scorpions in their hands ready to bite and destroy them instead of healing and curing Remember the example of Uzziah and tremble 2 Chron. 26.16 Was it not the downfal to Popery when Spiritual men turned Layicks and Bishops became Princes And on the other side Secular Princes handled the Spiritual Keys opened and shut as they pleased made Laws Edicts and Rules unto the church which was Christs and his churches prerogative only What undid our late Episcopal hierarchy in England but mixing sacred things with profane making Christ's and Caesar's Laws all one The Bishop he was made a temporal Lord to act in the Parliamentary and civil affairs of the Nation and in requital hereof the supreme Magistrate he is made supreme Head of the church to enact what Laws he pleaseth as in reference to the church and to open and shut to whom he wil by his high courts of Delegates and high commission c. such a church such a head a civil church a civil head such a church such laws such officers such keys such pow-Ar all prudentials and all of the present worlds wisdom and fabricating and therefore not strange that the fabrick lasted no longer but fell witâ—in few ages after the first structure thereof And is it not now to be feared that the church amongst us may be lulled asleep as in the lap of Constantine by over-much indulgence and temporal honours cast upon her and her Ministers Though I am not an enemy to their just maintenance and temporal comforts yet I am jealous of them that all is not Lamb-skin that appears so about them but that somwhat if not too much of the Foxes tayl lies undiscovered within What means else the bleatings of the cattle I mean their pressing after preferments extraneous as to their churches as Heads of Universities State-chaplains great Parsonages Commissioners and Tryers c. and so by reason of the want of Christ's own Key do often open to persons against whom Christ hath shut and shut against some to whom Christ hath opened So fallible are men that open with the wooden key of their own Politiques the Lord deliver our Soveraign Magistrate from the snares of these spiritual Machiavilians or Machiavilian Doctors that do teach the Magistrate to lay his Politiques as rules to Christ's church that would have him open where Christ shuts and shut where Christ opens It is equally dangerous unto both Magistrate and Minister to move or act out of their own proper spheres but acting in their own Orbs the one in his Civil Government and State the other in his Spiritual policy and church so both becomes gracious and honourable in their respective governments and dominions Quest. But what Shall not christian Magistrates do nothing in the church or execute no part of their Authority therein which God hath given them for the good of the church I answer First The Magistrate may exercise his authority for the good of the church in several respects First In protecting encouraging and countenancing the church in the service of Christ and defending their liberty therein and so become Nursing Fathers unto the church Secondly As Christ does approve and command obedience from all to Magistrates and their Laws as for God's sake Rom. 13. So Magistrates should approve and command Christ's Laws and Government to be observed of all within their respective boundaries and jurisdictions Thirdly If any proves turbulent seditious or factious in the church under pretence of liberty and so become a peace-breaker in the Commonweal the Magistrate may restrain him by his civil power Fourthly If any church member become a blasphemer an idolater an open delinquent against the first Table or transgressor of the second the Magistrate may chastise him for it over and above the censure of the church not as required thereunto by the church but by vertue of his own civil Laws that equally reaches all persons that transgress them whether Ecclesiastiques or others 2. But secondly in the Negative I answer That Magistrates have nothing to do nor are competent Judges as Magistrates of controversal points opinions doctrines or of things meerly relating to the church Christ never endued the Magistrate with such a power Therefore the argument is very prevalent a Negative That they have no such power The church alone under Christ is endued with that power of trying doctrines suppressing errors in opinions and judgements according to the rule of the Word Now to whom this rule was given the foresaid power was given but the rule was committed to the church only and not to Magistrates Mat. 18. therefore the said power of trying doctrines and suppressing errors was committed only to the church and not to Magistrates Object But may not Magistrates suppress errors and use their authority to that end when they are thereunto well advised by a Learned Assembly of Divines or able Ministers of the church Answ The Ministers of Christ if they be such advisers herein do first betray their trust and calling in their Master's service into the hands of the Magistrate plainly acknowledging that their Lord and Master hath not provided an Armory sufficient in his House and Kingdom to overthrow errors as well as means for their discovery Is not this to run for carnal weapons whilst they lay by those made by God spiritual ones and mighty through God to pull down Powers Principalities and all the works of darkness Secondly If Magistrates act thus upon the advice of others they must not only see with other mens eyes and act upon an implicite faith but do also hereby become but the executioners of their Assemblies Decrees What more doth the Popish Princes when they execute the Edicts of the Romish conclave And what otherwise did Pilate when he became the executioner of the Priests sentence upon Christ in crucifying him A Sea-mark to all to take notice on this account Thirdly Magistrates as Magistrates are not to suppress errours because Christ hath other Laws Ordinances and Ways to suppress them
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
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
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
evident that he appointed Pastors and Elders and other Officers over those churches by his Apostolical authority as Paul and other Apostles had done in their respective Provinces and this is somwhat clear in that he received from God those several preadmonishments wich he is commanded to write and to deliver to the Angels of those churches as unto his peculiar charge and children begotten of him in the Lord who in the time of the Emperour Domitian about the year of Christ 84. wherein fell the second great persecution against the Christians Iohn was forced and banished from his church at Ephesus to Pathmos a Mediterranean Island and one of those called Cyclades wherein he himself testifies cap. 1. 9. that he received his Revelation during the time of his banishment Lastly I conceive the Title of this book The Revelation of Iohn the Divine to be a superadded Title and not Iohn's own and yet of great antiquity given it by some primitive well-meaning christians My reasons for this opinion is that the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine was not peculiar to Iohn more then the rest of the Apostles at the time of his writing the Revelation it being written some years before his Gospel but his Gospel was written after his return from banishment as Eusebius Prideaux history pag 27. and other Ecclesiastique writers testifie and for writing so divinely of the Word which was God in his Gospel as is declared he justly acquired the Title of Iohn the Divine and not for the Revelations which was written before it Another reason that justifies this opinion is that the first verse in the first chapter looks as Iohn's own Title written by himself to wit The Revelation of Iesus Christ which God gave unto him c. and which was signified by his Angel unto his servant Iohn Wherein he only modestly nominates himself by the Title of Christ's servant Iohn and without any other eminent superadded Title as Iohn the Divine which hath swayed my reason that that first Title was given unto him for honours sake and not took up by him himself Having done with the authority and also with the Author of this book I come to the third thing proposed to be considered to wit the scope matter and designe of the whole book which I shall handle but compendiously and more general that I may not preoccupy my subsequent discourse This book of the Revelation is a book of Prophesies wherein is a discovery of all such notable events and alterations as should happen to the church of Christ and her enemies from her first rise unto the end of all set out and described in Hyerogliphique and Prophetical visions which Christ hath signified unto his servant Iohn and it containeth in it two general parts 1. An admonitory Epistle which is directed to the seven Churches of Asia minor which is the subject of the three first chapters 2. A general discourse of all the alterations which generally do concern or relate to the church of Christ from Iohn's time to the latter day which is comprised from the fourth chapter to the end of the book 1. In the Epistle there is to be taken notice as in the preface thereof first the immediate Author from whom this admonition comes and the whole of the Revelation and that is Jesus Christ cap 1. 1. and 11. Secondly To whom it was given and delivered and that was Iohn vers 9. Thirdly To whom it was sent and directed and that was particularly to the seven Churches of Ephesus Smyrna Pergamus Thyatira to Sardis Philadelphia and Laodicea cap. 1. v. 11. and cap. 2. 3. throughout Fourthly In this monitory Epistle is to be considered what faults and errors they are admonished and reproved of Fifthly The threats laid out against them for non-amendment Sixthly and lastly The approbation of their well-doings and of their faith with an exhortation unto perseverance therein ◠In the second general part or discourse concerning the great alterations that happens to the church of Christ and its adversaries these most remarkable things offer themselves to the observant eye 1. An historical relation under the visions of seven sealed books or sealed prophesies in the 4 5 6 7 and 8 chapters which principally concern the various successes combustions confusions and ruine of the heathenish Roman Empire and in the middest of their highest confusions yet take notice of the providential preservation of the church of Christ under it hottest persecutions and though mightily conspiring its ruine yet preserved fenced and sealed by God 2. In part of the eighth and in the whole ninth chapter under the visions of the seven Trumpets there is an alarum sounded forth to the ruine of the then degenerated Roman Christian Empire by a seven-fold order of plagues the four first being not so terrible as the three last being entituled the three Wo-Trumpets 3. You may observe as it were a digression in the prophesie after the plague of the sixt being the second wo-Trumpet was poured out in the ninth chapter and the description of the seventh and last Wo-Trumpet set off to another place where the wisdom of the Spirit found it more conveniently to refer it and in the tenth chapter to fall upon the prophesie of the little book which is as a preface and entrance unto the prophesie and discovery of the events and destinies that should befal to Christ's church until the end 4. In the eleventh chapter you may observe how therein there is a peculiar visible and full discovery of the state and progress of the church of God even from the time of this prophesie unto the later day and you may farther observe that this vision of the open book which principally relate to the church of Christ in this eleventh chapter do most necessarily concur and connex with all other the visions and prophesies of the Revelation concerning the secular powers under the Seals and Trumpets for both do concur together though under several characters and visions 5. In the twelfth chapter there is as it were a retrogranation to a more particular ample and fuller discovery of the persecuted and afflicted state of the church of Christ under the Kingdom of the grear red Dragon concurring with the prophesie of the six Seals under the idolatrous heathenish Roman Empire until she had brought forth her man-childe and the Dragon cast down and destroyed yet she was not so freed from her afflicted state but she was glad to fly into the wilderness where the Dragon sends his floods after her of persecutions besides errors and heresies to overwhelm her if he could 6. You may observe in the visions of the thirteenth chapter the Dragon being dethroned how he substitutes in his room the ten horned Beast the secular Roman Empire divided into ten Kingdoms which persecutes the woman being entred into the wilderness and does the work of the Dragon and of the former heathenish Empire against her Yet that 's not all there is
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-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
churches it passes my skill to conjecture There was a time when the good Bishop of Rome did take on him that self-denying Title only of Servus servorum Christi A servant to the servants of Christ but O now Quantum mutatus ab illo Secondly As some of the Presbyterian interest will have this Inscription To the Angel of the Church of Ephesus to be meant the Presbytery or the combined Elders of the church of Ephesus which is asserted with far less reason then the former for it is inscribed Unto the Angel not Angels of the church of Ephesus neither is it clear that there were more political churches then one in Ephesus to make up a combination of divers as the Presbytery will have it but rather the contrary is evident for if there were more churches then one in Ephesus the Inscription would run more rationally thus Unto the Angels of the churches of Ephesus c. But here they will object as I have found that one of their learned champions I mean M. Rutherford formerly hath done That Angel here is to be taken collectively as that The Angel of the Lord shall pitch his Tents about the righteous I grant Angel in that Scripture ought to be taken collectively for many Angels but that it should so in this place is a meer non sequitur yea rather a foul absurdity will be according to this sense of theirs father'd on the Spirit of God in this place for understand that the Presbyterie which is a collective and combined body of many Elders of divers churches which they would have here to be meant by the Angel All of the Presbyterian judgement do intend thereby the church representative as Go tell the Church that is say they the Presbyterie Hear the Church that is say they the Presbyterie Now that this word Angel will stand with such interpretation sounds very harshly for observe what a strange and uncouth sound and sense do these words give To the Angel of the church of Ephesus that is to the church of the church of Ephesus according to their acceptation for so they call the Presbyterie the church I suppose few will find but very little reason in such a sense yet I grant that in one church there may be many Ministers so there might be in Ephesus many Teachers many Elders many Deacons for they are all Ministers unto the church of Christ so also they might have one that had the preheminence over the rest as the Overseer Bishop or Pastor of the flock whose care and office is not only to rule and guide the flock but to feed them also and such a one is worthy of double honour in respect of the eminency of his ministerial service above the rest and so might rightly be called the Angel catexochen or chief Messenger or Minister of the church of Ephesus to whom these admonitions were directed and so I take the word Angel in this place to signifie the chief Minister to wit the Bishop or Pastor which God had set over the church of Ephesus to whom the charge is inscribed and this was Onesimus as Eusebius justifies lib. 3. cap. 35. out of Ignatius his Epistle unto the church of Ephesus Observ From this former discourse note That the Pastors and chief Ministers of churches are the fittest instruments to receive and deliver Christs messages and intendments unto his churches They can do it authoritatively ex Officio by vertue of their call unto that end Others of private capacity can do it only charitatively virtute doni by vertue of a gift by way of advice and counsel The charge here is inscribed to the Angel or Pastor of the church of Ephesus and it is the rather inscribed and directed to the chief Minister for sundry reasons First That it might have the greater reverence and authority with them to whom it was directed Secondly That it might be set home on their hearts with the greater wisdom and vigour for admonitions or reproofs coming from Pastors or the chief Ministers of the church are as nails driven by the masters of Assemblies Thirdly That it might be done with the more faithfulness for they are the Overseers of Christ's flock Fourthly That it might be done with the more tenderness and compassion for they are the Shepherds or Pastors of Christ's flock to feed and heal them notto wound or destroy them Fifthly and lastly That it might be done with the greatest experience for they are the Elders of the church who are acquainted with all our spiritual maladies and know their several cures and are the best Physitians next and subordinate to Christ for our souls in the world O let us therefore give them due honour and reverence which is most commendable and worthy of a sound christian to all Christ's true and faithful Ministers and Ambassadors of his Word and Gospel whom Christ hath honoured with the names of Angels Bishops Pastors Elders and the like let us not dishonour vilifie or upbraid with any branding or unworthy Titles whatsoever Observ 2. Unto the Angel of the Church of Ephesus Write Hence Note That every rightly constituted and well ordered church ought to have their Angel Minister or Pastor over them Every golden candlestick ought to have their burning Lamps within them to give light to all that come before them see more hereon on the last verse of the first chapter Yet in this I desire to be understood not as if the Being and form of a church did remain wholly in the Officers thereof but in the whole Fraternity of Believers the essential matter thereof primarily and chiefly so that I here intend the well-being of a church not the being thereof and so I affirm that two or three or more gathered together in the name of Christ to close with him in his Ordinances though without Ministerial Officers yet may be for the essential matter termed a faithful church of Christ but not a political organical one which hath the highest and greatest glory on it for I am of opinion that the first hath the priviledge of the exercise only of some Ordinances within themselves as Prayer c. but the latter hath the more full and ample Gospel pattent and commission even to the administration of the Sacrament and unto excommunication and highest censures which cannot rightly be executed out of political churches which are meerly acts of power office and authority From the words the church of Ephesus of Smyrna of Pergamus c. Some hence absurdly reason for a National church 'T is true there was a church at Ephesus at Smyrna at Corinth at Rome but to argue from hence that all in Rome all in Corinth all in Ephesus must be the church is a very fond reasoning This were to argue that Nero that bloody heathenish Tyrant with his whole houshould not much unlike unto himself in barbarous cruelty were the church of Christ because Paul writ to the church in Nero's house and though there was the
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
Sermon in the City of Exeter to wit M. Lewis Steukley a workman that need not be ashamed who occasionally in that discourse spoke of a great man's Steward in Scotland really possessed with the Divel who was tormented so sore many days that his tongue was swollen without his mouth to that magnitude and extensiveness that it was impossible for him to bring it in or contain it within his mouth and so thereby was utterly deprived of all use of speech yet however in that horrid posture and speechless there was a clear distinct voice heard within him saying unto that Minister that Minister that came to visit the possessed party being his neighbour That he might save his pain for that the person possessed was his own To whom the Minister answered I cannot believe thee Satan for thou hast been a lyar from the beginning Then the spirit or voice within would answer again Be gone for he is mine To whom the Minister replyed If Christ died for him thou hast no interest in him and I will try with my God by prayer to prove thee a lyar Satan Whereupon he departed and left the party miserably extorted and tormented and as he was in his way returning to his house it was in his thoughts to pitch upon some certain faithful christians to joyn with him and assist him in this duty to God on the behalf of the possessed party and to send for them as soon as he returned But observe the providence when as he came unto his house he found all these persons there coming on other accounts to speak with him which he in his thoughts had in the way pitched on when he saw that he admired and blessed God for the providence and presently told them that he intended forthwith to send for them all in particular to assist him in duty and prayer to God for the recovery and releasement of such a person possessed by Satan and would try their interest with God for him and on his behalf they gladly heard it and entertained the motion and so continued that evening some hours together very fervent in prayer and after the duty performed they all departed to their several rests The next morning very early the party possessed came to the Minister well composed and sensible and his tongue restored to his wonted bigness and station speaking to the Minister plainly and distinctly that he wrestled with God for him for he affirmed by his prayers he was healed and delivered from the evil one that vexed him The Minister demandsed him By what time he had releasement He answered by such a time in the precedent evening by which the Minister found it swas about the same time he was in prayer to God for him and so both Minister and party gave glory to God for it This was the sum of the story and he avouched he had it from a godly Minister of his acquaintance who received it from the Minister's own mouth that was the actor of it and coming from so serious and godly man and especially in the publique exercise it deserves as much of an historical faith as any story of like kind whatsoever And why the church should now want miracles I know not seeing the primitive christians had that abundance of them if it is not because that the church of Rome have of late so cheated the world with so many legends of them that we will now give credit to none because there are so many false ones coyned and so by reason of our little faith we are deprived of them But to return that I may not seem singular in this opinion of the continuation of Apostles in the church of Christ which I press not as a matter of necessary faith but dogmatically only I shall recite some of good authority to defend me from the censure of singularity herein but for such opinions as are only conversant about the accidentals of Religion I would have that of the Poet recognized Hisce Veniam petimusque damusque vicissm And first D. Hammond Resolv 6. page 351. asserted That in the primitive times Bishops were usually called Apostles and manifested that the notion Apostles is not always taken properly or strictly to be understood And M. Parker Of the Cross part 2. 126. affirms That the ancient church extended the Apostolical times beyond the age of the Apostles even to the Nicene Councel and therefore some Authors and persons of antiquity are said to live Temporibus Apostolorum in the time of the Apostles that lived about 300. years after Christ and our Bishop Jewel admits of these first five centuries of years after Christ to be Apostolical pure and uncorrupted for the main and therefore I cannot see what disadvantage or inconvenience can happen to the church of Christ by the entertainment of this dogmatical point and tenet but rather much many ways by want thereof for as I said before what general or universal officer doth the church now enjoy that can rightly preach abroad to the conversion of the Gentile Nations in the world unless under the notion and office of an Apostle for all other ordinary officers are meerly relatives and cannot move or act authoritatively beyond their own proper spheres and relations to wit their flocks and churches unless they will hereby inevitably grant a liberty of prophesie to all gifted persons and so rank themselves amongst those that do it only virtute doni non authoritatis unto the unconverted world and to acknowledge that it is only done virtute doni is to slight the authority of the church and tacitely to conclude that the church hath no power in it to confer such an office whereby Christ may be publiquely taught unto the Gentile or Heathenish world for it is clear that the preaching of the Word unto the world is an act of authority Rom. 10. and Matth. 28.19 for how shall they preach unless they be sent and to prophesie interpret or preach the Word virtute doni was only a relative duty and permitted and exercised within the church assemblies only that I can collect either from the practise of the first churches in the Acts of the Apostles or their Epistles and therefore all that were sent to the conversion of the Ethnick world were sent ordinarily from the church some extraordinary cases only excepted which never amounts unto a rule in the notion of Apostles as was Paul and Barnabas c. and for want of the continuation of these ordinary officers in the church we are enforced to maintain heterodoxical opinions concerning the authority the power of preaching missions c. and in effect conclude with the Papists that there must be an universal Bishop or at least as absurdly universal Elders Pastors Teachers Ministers being meerly relatives that must have power over the whole world From the discoursed premises I shall only add this argument If the word cannot lawfully ordinarily be preached to the conversion of the world either by private christians or
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
denied the instrumentality of his Spirit be sure that in stead of a Zion such will erect a Babel and being ignorant where the green pastures of the Gospel lies they will like idle Shepherds either starve the sheep of their flocks or at least poyson them with unwholsome herbage And these I account as sufficient rules to try and examine false Apostles and Teachers by and to find them liars Object But an Objection may here arise from him that hath the first call of abilities from God That if I count it so necessary for him to denominate him Orthodox in his call to have the additional call of the church also But then saith he to what church shall I repair to receive this call seeing there are so many that are pretenders to be the true and right churches of Christ and that the alone ordaining authority is in them and not in others This is indeed locus lubricus a slippery question and I should be loth to deal with it lest I should offend the contrary minded by ventilating my judgement herein but I profess ingeniously it was neither men nor parties self interests nor by-affections that did lead me first to this undertaking but only the general good of christians unto which the Lord moved my heart with much singleness of Spirit being clearly unbyassed and not so over-much engaged to any of the new parties of these times but that I can reserve my judgement free to close with truth wheresoever I can find it And therefore I think it not amiss but to prosecute my first intendment in the singleness of heart to endeavour to clear up truth according to the scantle of my judgement not as walking in the clouds but in plainness and perspicuity though for my reward I may have his hire that traced truth so near at the heels that had his teeth dashed out for his pains but if I be a fool herein yet being reputed a fool for the promotion of truth it will be some comfort and if I suffer loss herein yet this consideration will consolate Magnis tamen excidit Ausis First then to the business Understand that the word Church in Scripture is ordinarily taken to avoid all criticizing upon the word to be the company of the faithful gathered out of all Nations by the ministry of the Word and Spirit and this I conceive to be the genuine definition of the church which may abundantly be made good both by good authority and Scripture Now this church is either more improperly first called the invisible church or secondly more properly the visible church The invisible church comprehends only the elect and seeing their number to us are unknown therefore they are denominated invisible But secondly The visible church is either to be taken for the visible universal catholique church or secondly for a visible particular political church Now the question is concerning the church in this last notion for 't is apparent the invisible church as invisible hath not to do in visible and outward ordinances Neither secondly the visible universal church can by themselves or others their representatives convene for the institution of Officers for how can it stand with conveniency or with the least shew of reasonableness that all the churches of Christ dispersed and planted in the various and far distant corners and Ilands of the world should either by themselves or their representing Officers meet together in one catholique assembly for the disposing and conferring of all mediate calls and Offices And therefore Christ hath ordained that All wise order and gubernation in and over his mystical body the church that every part of this universal body I mean every particular christian assembly of the church catholique for every particular is part of the whole should have within their own limits and jurisdiction a full power to exercise all the offices and ordinances which Christ hath given and instituted for the good and edification of his church unto the end of the world Neither is the church to be called catholique in respect of any her Officers for we know no such office since the first Apostles that were so extraordinary gifted as to have the denomination of Catholique authority over the universal church though they may be accounted to have Jus ad rem fit to be officers of any parts of the catholique church and so to have a potential right thereunto yet actual they have not before their particular calls does invest them into Jus in re as well as their gifts and abilities does to Jus ad rem But the profession of that catholique universal faith which is one and the same in all churches over the whole world that gives denomination to the universal or catholique church therefore the results and conclusions of combined Churches Provincial or National may be only admitted as prudentially binding and obliging as Ecclesiastical Laws and Canons but not as having a divine authority stamped upon them though agreeable to the divine truth it self so that such constitutions are to be received and embraced not solely virtute authoritatis convocation is sed virtute veritatis propositae which if the same conclusions were enjoyned by a particular christian political church were to be received by all of that church not only for the truths sake therein but in submission to the divine authority of the church that commands and institutes them Such is the difference between prudential Ecclesiastique Edicts and Ecclesiastique divine Institutions the one is humane and binding only prudentially the other is divine and obligeth conscienciously These considerations being cleared I come to answer the question to what particular visible church must a candidate apply himself for a mediate authoritative call and mission to receive it rightly and according to the mind of God and satisfaction of a good Conscience I answer and take leave here first to distinguish and take notice between the bene esse and the esse of a call There may be particular churches which I cannot deny but to be truly churches of Christ but not true ones that is they may have being in Christ by faith as branches in the Vine yet mixed with much rottenness and unsoundness and as a leprous person is a man yet a sorry one so a church holding the faith which is as the soul and life thereof yet entertaining much corruption and errour may be truly called a christian church but a sad one So the Ministerial call does answer the constitution of the churches from whence they proceed It s observable that the off-springs constitution do follow the parents temperature strong issues are not to be expected of sickly parents Fortes creantur fortibus as Seneca so in politique bodies of particular churches if they are found and healthy in the faith their off springs are strong and healthy also then their officers and ordinances will be lively efficacious and virtual If ootherwise be with them they will lose much of their vigour life and vertue and
by interposing an intervening necessity and clear obstacle thereunto and therein God loves obedience better then sacrifice Secondly I answer That the first Ministerial Reformers never maintained a personal succession of Ministery and Officers from the Apostles lineally through the loyns of Antichrist but only a succession of doctrine which in all ages was by the invisible church maintained and asserted somtimes with more perspicuity and visibility then other for if we should grant a personal succession of officers and Ministery from the Apostles days we must needs also grant a perpetual and necessary visibility of a church and consequentially a truth of Ministery and Ordinances of Christ in the Antichristian state and how a true christian Ministery and Ordinances can be found in that Antichristian state in that man of sin that mistery of iniquity that whore of Babylon as I formerly said I know not or how the same state can be both meerly antichristian and christian a Whore of Babylon and a Spouse of Jesus Christ a Ministery of God and a mysterie of iniquity a Temple of God and oâ— Idols I leave it to the Judicious to consider In the next place in the affirmative I hold That a true and Justifiable call respecting the essence thereof may be received in any the churches of Christ holding the foundation aright of godliness towards God and faith towards our Lord Jesus Christ though otherwise differing among themselves in many circumstantial points yet de bene esse it may more comfortably be received from one church then another as formerly was evinced the more pure spiritual and sound the churches are the more sound spiritual and edifying their Ministerial functions are the more loose unsound and corrupted the churches are the more corrupt and loose their Ministerial call will be Therefore the godliest churches and soundest in the faith are in the first place for missions Ministerial calls and offices to be sought and repaired unto But if any one should ask me what I thought then of the present Ministery of England as now constituted who as Presbyters ordain one another to their Ministerial offices who were first ordained themselves by the late Bishops and so holding their ordination from them as from true Presbyters I answer and I think it not meet but contrary to the simplicity of the Gospel to cloud my judgement in any thing If the English Presbyterie as the Helvetian and Genevan hath done to their perpetual glory had declared to the world that the Romish church was the antichristian whore and so publiquely renounced all ministerial calls as derived from her then I grant such ministery and Presbyters to be true Ministers and Presbyters as unto the essence and being thereof though collating of offices meerly as officers or Presbyters without the just assent and assistance of their churches is not so justifiable as hereafter I may have occasion to evince but if they maintained their calls from the Bishops to be good as by succession of Presbyters they have utterly nullified and undone their case and their call too in my judgment and my reason is for what was not good and justifiable in the fountain and first origen cannot be made justifiable by succession in the streams and branches a polluted fountain cannot send forth sweet wholsome streams causa causae causa causati If that Episcopacy was antichristian as most of them grant though both name and office are warrantable in a Gospel regulated sense from whom they had their first mission and calls how then comes their calls more warrantable then that of their first Authors and Founders If Bishops in their ministery were orthodox and sound how came they to supplant them and pull them down Christ's ministery is not for the work of desolating and dethroning Brethren in the same holy function but rather for consolidating and confirming therefore surely there was somwhat amiss all was not right or else they might have stood to this day Witness the National Covenant against Antichristian Prelacy c. But the truth is Episcopacy as it was then constituted in England was of the off spring and brood of Babylon they always held their call good as ministerial Bishops having their personal calls from such successively as first received it from the church of Rome and so could never be made good or justifiable in the succession neither will it suffice as some say to salve it that Christ had always a church of invisible Saints under antichrist because they must prove themselves then to succeed that very church or those very invisible Saints and not only that but that those very Saints were ministerial officers or Presbyters or else all will be in vain according to their own concessions for men may be Saints but not ministerially Saints sent or Presbyters who according to them hath the alone power of ordination and therefore in want of such true ministerial Presbyters in the succession of the Ministery must either unavoidably acknowledge according to their own principles their ministerial offices void and null or otherwise plainly concede that they have it derivatively from the church of Rome and what a sorry call that is if at least so to be called I have formerly evinced And it is a maxime in Law that quod initio vitiosum est non porest tractu temporis convalescere See more hereon Du Plessis Treat Of the Church p. 3624. and Bishop Jewel Defen Apolog. part 2. page 131. who are witnesses without exception manifesting the vanity of such a claim But I proceed to the next verse Verse 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Observe from this Observ That false Teachers and false Apostles are great persecuters of the faithful ones of Christ The church of Ephesus had suffered much from such false Teachers for Christ's sake and his truth The false Prophets of old were alwaies against the true ones and caused them often to be smitten and afflicted as Micaiah was jeared by Zedekiah Which way went the Spirit from me to thee 1 Kings 22. 2 4. and that not all but was smitten disgracefully on the check also Shemaiah stirred up the authority against Jeremiah the Lord's Prophet and would have cast him in the prison Ier. 29.24 Yea saith Ezekiel 22.25 There is a conspiracy of her Prophets in the midst thereof not only like Foxes but even like Lions ravening the prey These false Teachers have been always very pernicious to Gods true church What great persecuters Arrius and his followers were to Athanasius and the Orthodox They were the Priests and false Prophets of old that shed the blood of Christ and his Apostles though not by their own hands yet by incensing the authority to do it How willingly would Pilate release Christ if it were not for the out-cry of the Priests and their followers false prophets still exclaim and fastigate the Magistrate and tells them that they shall do God good service in
christians and churches do much abate and fail in their first zeal and love to Christ and his ways in a short progress of time after their conversion or from their first entertainment of the Truth Paul did much complain of the church of Galatia in this particular at their first entertainment of the truth they were so full of affections and zeal that they were even ready to pull out their eyes to do Paul service who was their great Apostle yet shortly after he complains of them as if they had entertained another Gospel and exclaims O foolish Galathians who hath bewitched you It seems Ephesus was much faulty herein and so were divers others of the primitive churches and therefore the Apostles were very urgent and pressing in their preachings to maintain love alive and of the three eminent Gospel graces Faith Hope and Charity charity has the precedency First in regard it hath a more extensive object then the other two faith and hope respects only God and eternal glory as their object charity hath not only God for its object but the Saints also Secondly it hath the precedency in that love abideth in glory when faith and hope ceaseth Thirdly it is as the soul and life unto other graces faith it self is but as a dead carcass unless it be enlivened by love To know and entertain the Gospel and its truth is an excellent gift and quality yet if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive the truth in the love thereof we may know so much as may justly condemn us for our unproficiency but not save us for want of love Indeed I could wish that this were still a paradox That the love of christians is waxed cold for it was once a hard saying to be a christian and to want love I have read that some christians of the first ages after Christ were so famous amongst their heathen adversaries for this grace of love that they were ready even to die one for another whereof their very enemies taking notice with approbation when they would commend the love of any they would say proverbially that it was like the love of christians but now O christians Quantum mut ast is ab illo It was far otherwise with you at your first coming to the truth then it is now then every one loved one the other for the truths sake At the first breaking out of light in England from under Antichristian clouds and darkness every one had his breast on fire for the promotion of truth and godliness Presbyterian Independent and Anabaptist were then all under the notion of Puritans and Non-conformists zealous for the common cause of advancement of Christ and his Gospel what is the cause that ye have now left your first love both towards God and towards one another Is God and Truth grown less lovely then at first Or were you mistaken then in the right objects of your love I rather fear of the both that the God of the world hath blinded you when ye seek to advance every one his particular interest by rearing one the other most uncharitably as bears not as christians who are meek full of bowels of compassion easily to be entreated c. Have ye not one Lord one Faith one Baptism one Spirit one Scripture one common hope of Salvation and yet look upon one the other as the Jews did on the Samaritans and that for some small differences in circumstantials of Religion It would better besuit christians to be like the good Samaritan that will be ready to pour oyl and wine into the wounds of their afflicted brethren not vinegar and gall which was the work of those that piercd Christ not of his followers and disciples Tantane Ira Fratrum Sed praestat motes componere fluctus In the next place all sorts of christians have sadly experienced the truth of this position that they have forsaken their first love Where is the love of the Presbyterian to his Geneva model as if it had been the very Elixar of all church Discipline Was he not even fire and sword against Episcopacy that stood in his way as a bar to the advancement of his Form and now Episcopacy being down and the aspect of authority benigne towards them yet how remiss and cold are they in setting up their Elders I believe they fear the Iure Divine of it and therefore will not move a foot farther without a Soveraign hand for to support it but all this shows they have much abated in their first love Next What is become of the ardent affections and frequent private and publique exercises and assemblings of the Independents Were they not the only men in the world in their first appearance that carried the face and judgement of Saints yet now how remiss and cold they are grown all see How formal or rather carnal are some of them become that were once as fire in the hearth and in the sheaf ready to warm and enflame all that came by by their ardent affections and duties Yea are not many of them that would not be satisfied otherwise but with hewen stones for the building of the Temple evidentially visible Saints for the House of the Lord now content and sit down satisfied in a parochial congregation of a mixed multitude the tenth whereof if so much be good wheat amongst the pile of chaff that answereth that part which they have for their maintenance they may account themselves most happy ◠And lastly How is the great zeal of the Anabaptists so called slaked There was a time when they would compass Sea and Land to make a proselyte at their first appearance how strict they were to Discipline and Order that they might justly be called above all others the Disciplinarians Yet now how remiss they are unto it all know by a too large toleration of errours amongst them And how flat their zeal is for the promotion of the truth all see yea strange how they are changed from their first principles who at first loved one the other as christians and for the Truths sake yet now who more worldly or haughty then they Therefore seeing ye have all come short of your duty and made a defection from your first love take the exhortation of the Spirit in the next verse Verse 5. Remember therefore from whence thou art fallen and repent and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent The Spirit sets a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memento home on the affection and zeal-fallen church of Ephesus and to re-mind her of her first state and condition when she had a greater measure of zeal and love both towards God and his Saints then now she had that that consideration might so work upon her as to make a renovation in her affections and to be-think her self of a recovery of that measure of zeal and love which once she had and bring forth such fruits
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
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
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
man shutteth shutteth and no man openeth Rev. 3.7 and so he hath the power both in heaven and earth and executes the office of a headship and none but him Isa 9 6. Col. 1.18 Ephes 5.23 Secondly there is a delegated or Ministerial power which is given by Christ to his church and this is 1 Either the power of judgment and election Or 2. Of Office and Authority The whole body hath power of choosing admitting receiving or of rejecting and censuring and so the whole is above any particular Member or Officer But Secondly the power of Office is not in the Multitude but in some one or more as Pastors Elders and the like which they have called to this Authority and Ministerial offices and so are in a higher Authority though inferior to the whole then any other private members whatsoever So that whatsoever the whole church does judicially act or censure the power of Office is to precede therein and all what is done thereby it is still in ordine ad Ecclesiam And hence it is evident that the power of judgment and censuring is not a power of Office in the Brethren over their Elders as some would object but a distinct power and the one is essential to a church as that of judgment but that of 〈◊〉 and Rule is meerly accidental and it may be or not be in a church sine interritu subjecto So hence it is evident that the whole church of Thyatira had the essential power of the Keys in her Officers and Fraternity as in one origanical body joyntly together for the removing of this woman Jezabel for how unreasonable a thing is it to conceive that the Spirit of God should lay a chece upon the whole church of Thyatira for suffering the Idolatries of Jezabel amongst them if it were not in theirs but in the Officers power alone for the removal of them We should think him a hard Father or Master if not somwhat senfless and beside himself that would would would whip all his children and servants with stripes for the neglects miscarriages and faults of the chief Steward of the house and shall we judge this a hard matter amongst the sons of men And shall we not judge it far from the wisdom of God and his mercful dealings towards us that he should put a check upoh us and come against us in wrath and judgment for tolerating evils among us which is not in our power to reform or remedy Far be these conceits from our thoughts and judgments concerning God and his righteous judgments towards us Doubtless the whole combined church of Thyatira had power to remove her scandals although the charge is superscribed 〈◊〉 the Angel of the Church of Thyatira woite I know thy love thy service thy faith and thy patience notwithstanding I have somwhat against thee The Pastors Officers or Ministers are God's Angels they receive from God his messages and deliver them to the people they are aâ— it were God's mouth unto them and acquaint them with the mind of God what God hath to say unto them either for their encouragement or for their reprehension So this check and message here was not laid or sent only on the Angel or Pastor of Thyatira but on the whole church Col. 1.11 Hear what the Spirit saith unto the Churches The Angel was but the hand and instrument for to receive it and though he should first move and lead to the removoving and censuring of this Harlot Jezabel and yet be neglegent rmiss and dormant therein that shall not excuse this church if they be found guilty with him in the same sinful connivance and compliance for I will give unto every one of you saith Christ according to their works If you will indulge and comply with Jezabel and her cursed doctrines you shall suffer with her but if you shall overcome and escape her falsities you shall have a crown of life The power of judgment and censuring is in the Officers only directively but in the whole church formaliter and effectually the whole church cannot act out of office neither can the Officers or Presbiters act in judgment or censuring without the aprobation and assent of the church and fraternity Mr. Rutherford the great learned champion for Presbitery writes thus in favour of this way and judgment Lib. 1. pag. 49. Here grave Beza our Divines Calvin Bucer Bullinger Melancthon Bucan Pareus Rivetus Sibrandus Iunius Trelcatius The Fathers Cyprian Ierome Augustine Nazianzene Chrisostome Ambrose Theodoret Theophilact require all to be done to wit about excomunication and censuring plebe consentiente and why should their consent be desired if the Elders would do it without the consent of the people Peter Martyr is peremptory in his Common Places Sect. 9. Unde concluditur non absque commensa Ecclesiae quempiam excommunicari posse And this hereon shall suffice see more formerly in the 2 vers of this cap. Vers 21. I gave her space to repent of her fornication and she repented not Vers 22. Behold I will cast her into a Bed and them that commit Adultery with her into great tribulation except they repent of their deeds Though the church of Thyatira was very faulty in suffering the false doctrines of Jezebel within her and though the abominations of this false Prophetess were highly provoking sins against the justice of God yet God was pleased to give unto this false Prophetess and to the church that entertained her a space not a little but a long tract of time to repent of her spiritual and corporal fornications and yet â—he slighting the long suffering of God which should lead her to repentance and she repented not whereupon Christ lays an Index a mark an Asterisme upon her not such a mark as he lays on his elect ones of love and favour but the contrary of wrath and indignation Behold as much to say as let all see take notice admire of the righteous judgment I am going about to pour forth on this false impenitent Prophetess and her adherents I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds As she hath played the Harlot under her green covertures both in her idolatries and adulteries and as she made her bed the place of her abominations so I will cast her into another bed a bed of my own making not of Doun or of wanton dalliance but a bed of affliction a bed of tribulation and of much anguish If nothing will cure her if she will not hearken to my gracious precautions if she will not repent for all my gracious dealings and long sufferings towards her I will cast her into a bed I will make her sick unto the very heart it shall be a bed of great tribulation and if all this will not prevail with her to reform and amend I will cast her into another bed a bed of death and not only her but all that commit adultery with
were from heaven and not from men Hence it is that the Spirit of God is not only called the holy Spirit but also the Spirit of Truth John 14.17 because it leadeth and guideth into all truth and wheresoever the Spirit cometh as a holy Spirit to sanctifie it cometh in the first place as a Spirit of Truth to lead the soul into the ways of truth If Christ makes any discoveries unto thy soul it will be as unto Philadelphia as the holy One and as the true One As he is the way unto holiness so he is the way the truth and the life and no man cometh unto the Father but in by and thorow him John 14.6 Which hath the Key of David that openeth and no man shuteth and shutteth and no man openeth These words have relation to that prophesie of Isaiah cap. 22. 20. 22. about the calling of Eliakim the son of Hilkiah who should be a Father unto Jerusalem and to the house of Judah into whose hands the Government should be committed and in vers 22. The Key of the House of David will I lay upon his shoulder saith the Lord so he shall open and no man shall shut and he shall shut and none shall open This Eliakim in the days of Hezekiah was his chief Steward or master of his houshold as appears by 2 Kings 18.18 26. and it seems by the transactions between him and Senacharib none were suffered to go in or out to treat with Senacharib but Eliakim and whom he did approve of he was a man in great authority with the King and carried the Key and Soveraignty ever his whole houshold and therefore he is prophesied of by Isaiah to come or to be called again of God not in person but in his antitype and true counterpane Jesus Christ the true Eliakim who beareth the Keys of David c. Christ may well be typified by Eliakim and to be called the spiritual Eliakim promised in Isa 22. both for his name and nature Eliakim signifying as Hierom de interpretatione nominum the God of the Resurrection or God that rose again and who was this true Eliakim but Christ In the next place Christ was descended from this Eliakim Luke 3.30 therefore rightly brought by the Spirit in Isaiah to typifie him forth But lastly and chiefly Christ is the true spiritual Eliakim in respect of his Kingly office and Soveraignty which he beareth over his spiritual house his church as Eliakim bore it over the house of David The Key is put metonymice the ensign of Authority for Authority it self But why the Key of David and not the Key of the House of David Isa 2◠22 I answer Either it is to be taken metonimically the Master being put for the House or else for the more excellency of this Key that Christ bears before that of Eliakim's the truth it self exceeding the Type Eliakim was but an inferior Minister as the Steward and that in the family of David but Christ he bore the Key of David that is that was born before or by David himself due unto the highest Governour and extending to the whole Kingdom And therefore excels that of Eliakim's being limitted only to the houshold of David But why is the Key of David brought by the Spirit to represent Christ's Soveraignty and Kingdom over his church I answer for divers reasons First God promised an everlasting Kingdom to David and therefore a fit Type of the church of Christ who are loved with the everlasting and sure mercies of David Secondly David's Kingdom was over the Israel of God so Christ over the true Israel of God according to the Spirit Thirdly David was an absolute Lord over his Kingdom he suffered no Jebusites nor Canaanites to domineer within his Realm and Jurisdiction so Christ within the verge of his Government and Sovereignty he suffers no unclean Canaanite to rule and reigne nor any unclean thing to enter therein but he will be sole Lord and Soveraign within his House as was David and therefore in the next words it is said That openeth and no man shutteth and shutteth and no man openeth The same Key that openeth the same Key shutteth Christ's Key Power or Authority doth open and shut in a threefold respect First It opens the true Doctrine of Salvation and Redemption by Christ that none ever hereafter shall shut it up or obscure it and again he shuts it up to many unworthy and impenitent people which none but by him shall be able again to open and discover Secondly It opens and shuts in respect of the Government and Soveraignty that Christ bears over his Kingdom his holy Temple and Church either in admission or exclusion of members Isa 9.6 Zeah. 6.12 and herein no man can open or shut admit or exclude but as Christ hath laid down the rules and directions thereunto in his word Thirdly It opens and shuts into Christ's hidden mystical and everlasting Kingdom the church of the Elect and invisible Saints and to whom Christ doth open to enter herein no man can shut and to whom Christ shutteth no man can ever open so absolute a Lord is Christ in the whole work and administration of his Kingdom that what he does no man can undo or hinder and what he will not have done none can bring to pass He openeth and no man shutteth and shutteth and no man openeth From the words thus explicated Observ That Christ is the sole absolute Lord soveraign Giver and Disposer of all the blessings relating unto his Kingdom Christ is a Lord by power Mat. 28.18 2. He is a Lord by purchase Rom. 7.20 3. He is a Lord by conquest John 16.30 4. He is a Lord by donation Ps 2.8 5. He is a Lord by election as from God Mat. 12.18 Isa 22.20 c. And doubtless such a Lord hath an absolute power over all the Ministrations of his Kingdom to promote execute or hinder as he pleaseth The magistrate walks not in this sphere he hath another Kingdom to deal with the Magistrate cannot here shut nor open though Erastus vainly dreamt the contrary Christ's Key or the Key of David only fits this lock As the spiritual Key of David cannot open or shut in the civil kingdoms of the world neither can their civil keys open or shut in the spiritual house of David being fitted for another lock and who proves the contrary disorders the whole lock and brings always ruine instead of blessing upon the experiencers thereof Christ fits not upon Caesar's Throne nor Caesar upon his Each must remember and keep their place and station If Christ open with his Key and receive into his visible Kingdom Caesar hath no key to shut out If Christ shut against any Caesar hath no key to open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar may shut the door to true Saints and open it to the debauched world and so make an Image like to that of Nebuchadnezzar's whose feet were partly iron partly clay But when Christ in his Ministery
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also
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