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
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
them is charity its precedency lies in this 1. In that it perfumes and enlivens all the other graces faith it self is dead without it And to suppose a faith without love is to suppose a man without a soul The gifts of prophesies tongues and miracles are but barren and usless things without this 2. This hath for its object both God and Man we exercise our faith and hope only towards God and his promises but our charity is extended both towards God and Man And therefore love is called Rom. 13.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law it is the whole sum and hinge on which the commandements turn In this one word charity both the Tables of the decalogue are abridged 3. It excells in that it is the greatest note of our interest in God and Christ Faith is that giveth right unto the promises but love is that giveth life to faith It is the very soul of all our graces If we gave our bodies to be burnt for Christ and had not charity it will profit nothing 1 Cor. 13.3 By this we know that we are passed from death to life because we love the Brethren 1 John 3.14 and Ia. 1.12 The Crown of life is promised to them that love God and Rom. 8.28 Love is made the very discovery of effectual calling and election 4. Love excells in that it is the perfection of the Law it is the very end of the Commandments 1 Tim. 1.5 and were Love but perfect in us it would make us perfect Keepers and Observers of the Law both towards God and Man Love knits the Members of Christs Body together and so perfects his Body It unites us to God and so maketh the perfecting of divine love in us 1 John 4.12 17. and here it is we are commanded twice to put on love above all things 1 Pet. 4.8 and Col. 3.14 but once above all things to take the shield of faith 5. And lastly when faith hope patience and all other graces ceases charity abideth Love is not only a portion for the Saints in this life but in the other also then we shall love God and Christ when faith and hope ceaseth therefore justly did Christ in this place and the Apostle in 1 Cor. 13.13 give it the precedency above al other Graces of the Spirit 2. Love brings forth another grace service external worship and obedience him whom we love we obey we serve we honour and worship The service of love is most intense and effectual When Christ communed with Simon Peter John 21. and asked him thrice Simon Son of Jonas lovest thou me Yea Lord thou knowest it saith Peter Christ answered feed my sheep The more love that Peter manifested the more service and duty was put upon him Services that we perform to God not out of love but formality or custome are but as scabbed or lame Sacrifices under the Law which the Lord hated Right ends in our services are First Love and zeal to God's glory Secondly Love to the obedience of God's commandments Thirdly Love to the edification of others These ends makes us a true and sincere worship love goeth through all and is the fulfilling of the Law 3. Thyatira is approved for her faith made lively and effectual by love True faith is never seperated from love they go hand in hand together but love hath the precedency for the reasons aforesaid though faith is first in order of nature for faith is that grace that gives the first being unto a christian but love is the perfection of that being There must be first a knowledge of God and assent unto his truths which is the first act of faith before we can love that God or his Truths but withal I say there is so inseperable union between these two graces no sooner hath faith a being and a body but love comes to animate it to make it sound lively and perfect Observ hence Note That it is not a bare opinion or entertainment of the truth that is a true lively faith but that that worketh by love Many will one day say we have prophesied in thy Name taught in thy Name cast out devils in thy Name professed and beleived thy truths and yet the Lord will say unto them I know you not and all for want of this grace of love towards God and his Saints A sound and true faith contains in it these three principal ingredients that gives the very form and being to it First A sound distinct knowledge of the thing believed I know and am perswaded saith Paul Rom. 14.14 Persons that are ignorant of Gods promises and of the word of eternal life can never believe aright Secondly A firm perswasion strongly assuming the heart As a sound believer must not be an ignorant soul so must he not be a wavering-minded man but must have an undeceivable certainty and truth in that he does believe Thirdly A confident resting and rejoycing with satisfaction unto the Soul surely looking to enjoy that it does beleive True faith hath these four acts and degrees in it 1. Knowledge 2. Assent 3. Adherence and 4. Assurance A believer may have the three first acts and want the latter and a sound beleiver and a justified person Though God for causes to himself known may never give the grace of Assurance yet that faith that only knows God distinctly to be a God of salvation in his promises to repentant sinners through Christ and so takes him and adheres unto him in the love and truth thereof doubtless that soul shall never be a cast-away though God's presence of assurance and joyful satisfaction be never manifested unto him If we be saved it is enough though God reserves his comfortable presence and inward love for us unto another world 4. Thyatira hath another excellent grace and that is Patience or sufferance with patience as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carries it in the Greek A wicked man may suffer affliction but not suffer with patience without murmuring swearing or blaspheming as the godly doth The wicked may haue patience perforce and unwillingly when he cannot help it the afliction being above his reach to remedy but the godly is patient as it is an effect of love because he loveth much he is ready to suffer much with constancy and patience as Jacob served two seven years hardship for his beloved Rachel so a faithful soul is ready to suffer all afflictions chearfully and with much patience all the years of his life because he loves God and Christ and so accounts the afflictions of this life not to be valued with the glory that shall hereafter be revealed to all those that love God 5. Thyatira was a growing fruitful church her latter works were more then her first done upon better grounds and better principles From whence Note Observ That the gracious works of the more grown Christians doe exceed those of the younger sort in soundness The Neophites or young Christians may be more zealous
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
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
over This book of Prophesies is full of such discoveries to wit The afflicted state of the Church its security in that condition together with the rise of Antichrist its reigne pollutions and a discovery thereof and at last its utter ruine and abolition and the consequent thereof the Restauration of the Church to glory Judicious christians should account this knowledge excellent it will much help to keep their spirits in a frame and temper sutable to their conditions This will teach them to know that this is a time of patience and tribulation not of tryumphing and reigning While the Bridegroom is absent the Spouse is under sorrow and mourning not of mirth and rejoycing The Scarlet Whore or harlot church sits yet as a queen and therefore the true Spouse sits mourning yet still expecting the day-star to arise for her comfort and consolation See more concerning the usefulness of this Prophesie in the Preface to this work Observ 3. The contents and intendment of this Prophesie is not obvious to every eye Reading and hearing will not serve turn there must be a keeping that is he that will read to advantage the things in this Prophesie must read observantly hear attentively and at last treasure up in his heart what he hath read and heard and so having carefully observed the contents of each Prophesie with a right application thereof he becomes most blessed and happy From the difficulty of the understanding of this Prophesie observe 4. That the profoundest speculations and the choicest truths are hardest come by It is a true saying Quod difficilimum pulcherrimum Truths as Treasures that lye deepest are sweetest It is not unknown what knots there are in the choice doctrines of the Trinity the Divinity of Christ Justification c. and yet most necessary to be known This informeth us several lessons 1. To set a reverence upon the truths of God for they are choice ones not easily come by 2. It sets a check upon our swelling conceits as if we knew all mysteries and the deep things of God but we are creatures not omniscient and it teacheth us that many difficulties in the word of God are the truths of God though we know them not 3. It quickens us to duty and whets our endeavours to the attainment thereof Strive to enter into the strait gate Choice Truths as heaven must be taken by violence and the violent takes them by force 4. God hath hid some excellent Truths under the rocks and laid them deep that the greatest abilities and graces he gives may be exercised therein in the Word there is meat for babes and also meat for strong men both have enough that neither may complain for want 5. Lastly It drives us to God and to pray with David Open thou our eyes that we may see the wonders of thy Law For the time is at hand The same expression is in the last chapter v. 10. which intimateth that all ought to take heed to the contents of this Prophesie because the time was then at hand and drawing nigh wherein all the predictions thereof must be accomplished and wherein an entrance should be made forthwith unto the accomplishment of some and so unto all the rest in their order until all should be fulfilled And in the first verse it is said The things revealed in these Prophesies by Christ unto his servant John must shortly come to pass Hence observe That those prophesies began to be in force and run out presently upon John's time and so continues in all the ages since until the consummation of all This will be made good in the ensuing discourse treating on the particulars Verse 4. John to the seven Churches in Asia Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne Verse 5. And from Jesus Christ c. John having discovered the Author of this Revelation in the first two verses by whom it was given and the Instruments by whom it was sent and received and having confirmed it by a sure testimony that it was he himself that did receive it he goes on with a saluting preface to the seven famous Churches which were then in the lesser Asia by way of an admonitory Epistle wherein partly he commends and encourages them partly he checks them which will be manifested in the progress of the discourse before he enters upon the relation of the Prophetical visions themselves From whence observe That Christ's Ministers or Prophets though they have a Burden or Doctrine of Judgements and Wrath to denounce against a people or church yet they are in the first place to come with the doctrines of Grace and Peace in their mouths with bowels of pity and compassion towards them The work of judgements is as it were a work of abhorrency unto God Why will ye die O house of Israel How often would I have gathered and healed you but ye would not It is God's method a long time to exercise his patience and forbearance before his wrath be executed he will try all means in the first place by mercies by providences by deliverances to win a people to himself he will as a good husbandman many years enclose dig dress and prune his Vineyard in expectancy of fruitfulness before he will hew them down and cast them in the fire He will abide long with his backsliding children forty years long was he grieved by his gainsaying people Israel yea he will come down and see as if formerly he did not take notice of their sins hoping of their amendment by such forbearance whether their transgressions be so or not Ezek. 33.11 God takes a solemn Oath As I live saith the Lord I have no pleasure in the death of the wicked Turn turn c. When God is as it were by unrepentant sinners enforced to withdraw his presence and execute his judgements O! how troubled is he at it He doth it as it were step by step Ezek 10.4 When God withdrew his glory from the Temple first it moved to the threshold then towards heaven v. 19. then to the midst of the city and from thence to the mountain on the East side of the city cap. 11. 23. and so at last went wholly from them This sets a reproof upon such that come like Boanarges sons of thunder with doctrines of judgments and wrath before they have made experiment of the doctrines of peace and grace That of our Saviour may be well applyed unto them They know not of what Spirit they are of Observ 2. That all Christ's faithful Ministers that desire the good of souls by their doctrines are to pray for the encrease of grace and peace in God and in our Lord Jesus Christ and upon all their hearers It is John's wish here to the seven Churches Paul always in every Epistle to those to whom he directs them Rom. 1.7 it manifests our charity and our duty in praying for all
the compellation Observ That all Christ's servants are brethren and fellow-feelers in all conditions whether good or evil And this flows from that root of union being all baptized into one Spirit and made members of one mystical body so that what good soever falls to any one of Christ's members the whole body is partaker of the joy of it When the lost sheep or the lost groat in the parable was found there was a general rejoycing for it Come saith the good man rejoyce with me for I have found my lost sheep If any evil befal to any member there is mutual mourning for it for there is as I may so say the same stream of blood running in all their veins being members of the same Body Nay and not only a sympathy between the members but also between their head Christ and them for he takes notice of all that is done unto them as done unto himself whether good or evil In as much as ye have not done it unto one of these ye have not done it unto me but having done it unto one of these you have done it unto me Matth. 25.45 This informs all in power how dangerous it is to cast contempt on the Saints of Christ and much more to lay affliction on them But here John was not only under tribulation himself for the word of God and testimony of Jesus Christ but also his Brethren the seven Churches of Christ to whom he wrote were fellow sufferers with him for it was under that Tyrant Domitian who raised the second great persecution against the Christians between the years of Christ 97. and 99. as Eusebius witnesseth and doubtless it reached not only unto John the chief Apostle or Minister of those Churches but that they were sharers in his affliction also or else he would not have called himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companion or fellow commoner in sufferings with them From which observe Observ 2. Whensoever tribulation or persecution do seize on any of the eminentest lights or ministers of God's churches then be sure the interiour christians or members shall not go free themselves but be sufferers also The churches now in this time of patience and tribulation must not think to be greater or freer then their master 's own flock was in the time of his abode on earth for then according to that prophesie of Isaiah The Shepherd was smitten and the flock were dispersed and fled Therefore let all his members not think to have a greater priviledge of exemption when they are in the same condition that those sheep of his own calling was in his time on earth From John's condition here of Affliction and Tribulation being a great Apostle and one of the chiefest of the twelve observe Observ 3. That when persecution arises it takes hold first on the eminentest lights and choisest members of Christ's church Satan in his designs strikes high first at Christ next at his Apostles after that at the chief Pastors and Teachers of the Gospel if so possible he might hinder the progress of it Observ 4. As a corrolary from this note That it is a rash and dangerous thing to judge of the condition of christians according to their outward afflictions John was here a man of tribulation and under banishment yet the beloved Disciple of Christ The world presently judges those are none of God's people for they are afflicted discountenanced imprisoned banished c. and I could wish that none but the world did judge so This is the way to condemn the righteous and let the guilty go free Of persons of such judgement I demand Was John that was in banishment and under tribulation or Domitian's Courtiers in prosperity and outward pomp nearest or dearest unto God Was Ezekiel Daniel Mordecai and the three children in the Babylonish captivity less righteous or more ungodly then King Zedekiah who at that time lived in state and sin in the land of Judah Or was Jeconiah more beloved of God dwelling at Jerusalem who was a despised broken Idol Ier. 22.28 then those dear children of God in Babylon who waited under a long and hard captivity Was not Paul with his fetters about his heels dearer unto God then Agrippa with his crown on his head sitting in the Throne to condemn him Shall we number the Apostles the Martyrs in the primitive times and since when they were imprisoned stoned sawed asunder burnt tormented and slain amongst and in the catalogue of transgressors Is not this to condemn Christ himself who is made a man of sorrows for our sakes In short those that are under great tribulation may be dear and beloved children of God when those that are in great prosperity may be both hated obstinate enemies unto him Observ 5. Another observation hence is That in the lowest and most afflicted condition of God's church and people God makes out unto them the greatest discoveries of himself in light and truth and comfort God here discovers unto Iohn under tribulation and banishment this excellent book of Prophesies for the comfort of his people unto the end of all Unto the children of Israel when they were in a strange land and under captivity and deprived of all their ordinances peculiar to their Temple then God sends them an Ezekil and Daniel even in Babylon with visions of God to comfort them and support their spirits in all their afflictions to preserve them from Idolatry amongst Idolaters and to discover all false Prophets that came with false hopes unto them to deceive them It is not banishment nor fetters nor prisons can keep off the special presence and discoveries of God from his afflicted ones when they are lowest he is highest in grace and mercy towards them when we are deepest in afflictions God comes in with his greatest consolations Thou remembredst us in our low estate saith the Psalmist Let the godly comfort themselves in this that in their prisons fetters or Banishments God will provide for them his discoveries of mercy grace and consolation to bear up their spirits under all extremities In these words In the Kingdom and patience of Iesus Christ Here is some difficulty of interpretation Indeed Kingdom in Scripture is of divers acceptation somtimes it is taken for the coming of Christ in spirit somtimes for the doctrine of the Gospel but chiefly for his tryumphant reigne at the day of his last appearance and I conceive it is here to be taken in this latter sense for the state of affliction and tribulation in the Scripture is never called a Kingdom and how unsutable it is unto it all know though they are said to overcome and to be more then conquerors herein for the Kingdom is bestowed as a reward and crown to the faithful holding out in this condition consult Reu. 2.7 and the tenth and that which is bestowed as the result and reward of their faithfulness under tribulation which is the kingdom can in no good sense be interpreted to be faithfulness
Disciples should be offended because of him and that they should be cast out imprisoned reviled and suffer many persecutions for his names sake And the ground or reason of all this is from that promise in Gen. 3. That God would set enmity between the seed of the woman and the seed of the serpent and this enmity hath abided ever since and will ever abide between those two mystical seeds until the seed of the woman Christ and his members shall become absolute conquerors in the binding up the old serpent who is the father of all enmities and mischiefs This informeth God's people that it should not seem strange unto them when the world and their enemies do rage against them Here a question may come in Whether christians when they are called unto it are bound in duty to suffer for the profession of all the Truths of God To clear this question I shall premise briefly That Truths are either about fundamentals or circumstantials Fundamentals are such as without the knowledge thereof we cannot ordinarily be saved and they are conversant either about the very being of a Saint and Christian or secondly about the well-being in preserving and building up this Christian in his holy faith and these are called principles or rudiments of Religion Heb. 6.1 You know no one can proceed to be an Artist in any Art or Science or come to any perfection therein without some certain rules and principles to proceed by so none can become a true Christian or Artist in that heavenly Science of Christianity without some first laid principles And amongst those Fundamentalls which are necessary to the Being of a christian I believe as some have been too large in the description of their Fundamentals so some have been too narrow and therefore seeing they are not precisely determined by any universal assembly of christians but are left to be gathered up here and there in the Word of God by parcels I shall not be so presumptuous to define their certain number only I say thus much That that Creed which is called the Apostolical setting a qualified sense on that article of Christ's descent into hell to be the exactest square and rule of principles that relates unto the very Being of a Christian that is this day extant and he that is not ready to suffer for the profession thereof is not worthy the name of a Christian Now secondly other Fundamentals are about the well-being of a christian and such are all the Ordinances of the Gospel As Baptism Lord's Supper Prayer Thanks-givings all Church Orders and Fellowships Preaching Exhorting Reproving Overseeing and the like And if it be in our power we are rather to forbear the use of one of them then to defile our souls or consciences under corrupt administrations of them but if at any time we were called to suffer for the essential truth of them we are bound to suffer and to bear them a testimony as a part of the Truth and Word of God But for every opinion that arises about the right administrations of the latter or manner of understanding of the former principles which are but the circumstantials of Religion to set bonds upon the conscience therein it savours rather of a spirit of contention heat and passion then of found judgement and christian wisdom This is to make hard knots where there is none and Christ calls his yoke easie this were to make it burdensom and intollerable The substantial part of Christian Religion is plain and easie and the blinde may walk therein and a lamb may wade thorow This is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent John 17.3 It is true there are mysteries high questions and deep things of God in the word these are for the exercise of our spirits and gifts not of our faith no further then as part of the revealed mind of God and therefore we believe them to be truth though we understand them not which are reserved until the day of the revelation of all things when we shall know as we are known and when all our ignorances and imperfections shall be done away This sets a check upon some hot spirits of these times that rather then lose or part with their wilde opinions or let them lie unvented would break all the bonds of peace charity and communion amongst Christians and so utterly deprive the churches of Christ of all the benefit which otherwise their gifts and parts might stand in stead for I doubt all sorts of christians of our times are too far baptized into this errour and Satan hath too great a stroke in it to divide the hearts of Christians about circumstantials when as they hold one and the same fundamentals joyntly together The Lord in mercy to his churches remedy this great evil and sin of our times Vers 10. I was in the Spirit on the Lord's day and heard behind me a great voice as of a Trumpet In the Greek copie it is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit which in Beza's translation is rendred correptus in Spiritu I was rapt in Spirit It was indeed a rapture of spirit an extasie wherein John received this Vision and so it hath been with all the Prophets of old they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things and this was by the Eternal Spirit of God working mightily in their spirits Observ That the Spirit of God does as it were set a violence on those persons he employs about the high mysteries and discoveries of his choicest Truths Paul that great light of the Gentiles he had his raptures into the third heaven whether in the body or out of the body he could not tell Exekiel when he was to receive those high Visions he oft reports of the Spirit entring into him and taking him up cap. 3.12 and 2.2 John for his better accomplishment to receive those divine Visions he is here said to be rapt in Spirit And the reasons of this is First That he might be the better enabled to take a clear and full view of those divine discoveries which were about to be shown unto him When we would show one things distinctly we use to place him up on high for the better sight Secondly That he might have satisfaction in his own spirit that those his visions were from God seeing he had so extraordinary taste of the Spirit in the first place he might well conclude he was now as it were to become the mouth of the Spirit unto the churches Lastly That his thoughts and heart might have been sequestred from things below and his contemplation raised higher on things divine as a true Prophet of God ought to have Another Note from hence is as a corrollary to the former That when Christ sets up any eminent Officer or Light in
in part to come written without that is plain for discovery open to the view All which imports that Iohn was to write of the then present state of Affairs and of the churches which was plain and open and as of things that are and also of the future state of things which are as a book written within sealed and secret in respect of their futurity 2. Another Note hence is That God's true Prophets and faithful Ministers will commend no more to the observation of their churches as visions from God then what they have really seen and hath been discovered from God unto them They are not to come with the word of the Lord in their mouth and pretend visions from God like the false prophets in Ier. 14 whiles their mouths and hearts are full of lying vanities Iohn writes no more then what he saw to the seven churches nor discovers no more then what he saw was then present or should come to pass in after time What we haue seen and heard saith the Apostle we speak and are bold to preach and to commend unto you Christ's Ministers should press no more then what they are assured are experienced truths I doubt me every opinion concerning outward forms of Government Discipline and the like will not at last appear to be visions of God which some do now a days so hotly contend for it may be one day said unto such hot-spurs Boanerges sons of Thunder who required such things at your hands whiles you let the greatest works as of love righteousness and judgement lie prostrate at your feet as if they did not concern you Vers 20. The mysterie of the seven Stars c. Christ in the last verse to make things plain unto John and to give him a taste of the discovery of those mysteries in his book interprets the mystery of the vision of seven Stars and of the seven Candlesticks presented unto his sight in the precedent 12 and 16 verses and he calls it the mysterie of seven Stars and candlesticks because indeed unto John it was a secret and hidden thing what those figures of stars and candlesticks did mystically mean or represent and unto John it would be still a mysterie if Christ himself had not here interpreted Hence Note That this book of Revelations is made clear obvious and manifest by a diligent observation and a right applicationof the mystical characters and figures of each vision Christ himself in this verse hath made the first enterance and essay on this account He tells us that the seven Stars in his right hand and the seven golden candlesticks do mystically represent the seven Angels or Messengers of his churches and the seven candlesticks the churches themselves In the seventeenth chapter Christ is more large in interpreting the mysterie of Babylon the great the mother of harlots c. All which connotes unto us Observ That the wise observant christian may attain unto the revelation and discovery of the mysteries of this book of Prophesies by the help of the Spirit of God upon a diligent enquiry thereinto The Spirit says often in the second and third chapters Let him that hath an ear hear what the Spirit saith unto the Churches and in chap. 13. vers 18. Here is wisdom let him that hath wit count the number Here is the mind that hath wisdom cap. 17. v. 9. so that it is for him that hath an ear an intelligent understanding ear and wisdom a wise heart to consider that is fit and capable to open and apply aright the mysteries of this book It is a mystery therefore difficult to all but unto the spiritualized eye and unto the mind that hath wisdom but it should not therefore be accounted presumption in such to undertake this essay seeing it hath pleased Christ to give us the first fruits himself in opening the mysteries of the vision of the seven stars and the seven golden candlesticks which is as an enterance into the whole and since he hath interpreted unto us that by the seven stars are meant the seven Angels of the churches by the seven golden candlesticks the seven famous Asian churches by the woman arrayed in scarlet the mother of harlots in the seventeenth of the Revelations to be the great City that reigneth over the Kings of the earth and the Beast with seven heads and ten horns to signifie a Government Empire or Kingdom on seven Mountains where the great harlot reigneth under ten Kings why should it be thought strange rash or presumptuous to interpret the rest of the mystical figures and hyeroglyphick characters of this book according to their natural and genuine tendency and as they are opened and applyed in other prophetical writings by one and the same Spirit of Prophesie whose wisdom it was ever from the beginning to represent the risings progress and downials of the great Empires and Kingdoms of the word by such dark and mysterious figures and representations unto God's servants his Prophets And conceive one great reason of this dark and mysterious carriage of the Spirit is That the Intendments of God towards the Powers and Kingdoms of the world may be revealed and made known but unto few such as have spirits sutable and wills to conform to the will of God in all things for if those great events and revolutions of State were made vulgar and known unto all it would raise innumerable combustions in the world and great sufferings and afflictions to the children of God from those Powers that they live under for whose sakes these great concussions and subversions of States and Kingdoms do come to pass that Christ's and their Interest may be exalted at the last 2. Note That it is the Spirit of Christ in his Word that makes known and opens the secrets of all Divine mysteries unto his servants Christ discovers unto John those mysteries of stars c. It is this Spirit that searcheth into the deep things of God He shall take of mine as Christ saith John 16.15 and shall show it unto you and hence he is called the Comforter because he makes the love of the Father and the grace of Christ which was before-hand hid in the bosome and counsel of God manifest unto poor souls and so sheds abroad the love of God in their hearts by faith The discovery of Divine mysteries are too high a work for the ablest and wisest person in his natural capacity without the help of Christ's Spirit for they are spiritually not carnally to be discerned But to proceed The mysterie of the seven stars Christ interprets to be the Angels of the seven churches Stars in all prophetical writings do signifie persons of eminency and honour and in Heraldry it is accounted the most noble sort of blazoning peculiar alone to the Armory of Princes The Angels of the seven churches or rather Messengers for so the Greek word signifies because they come with the best message and news that ever came to man to wit the glad tydings of
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
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
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
they in this particular witness the Jesuitish Sect with their many pretended miracles voluminous interpretations of Scriptures Councels Fathers Traditions super-numerary Sacraments c. I confess it is the common trade with all new and false doctrine-mongers to amuse the vulgar with their intricate Scriptural glosses that so thereby they may the better swallow down the hook or poison undiscovered within the artificially composed bait and pill and as the fish Sepia darkens the water with its inky humour to avoid the hand of the Fisher so do these serpentine Fry so cloud the truth with their polemical discourses that unawares they have brought many heretical Syncretismes upon the church of God under the pretence of Scriptural truths and reasons but notwithstanding their high pretence to Scripture and Reason both are undermined by them and have endeavoured the overthrow thereof by their strange conclusions which are both false and opposite to the truth as it is in Jesus Now understand that I hold not that every difference of opinion about the externals or accidentals of Religion is sufficient to denominate the holder thereof a heretique or false Teacher for then which of the Fathers would go clear nor but few if any of their Successors But that truly and really denominates a heretique or false teacher is the holding and maintaining such errors as directly strike at and will subvert the foundation Now this is the foundation article That ye believe in God and in Jesus Christ whom he hath sent for this is life eternal John 17 3. And that doctrine that strikes at this either directly or consequentially is heresie and false doctrine and therefore justly were they called false Apostles that went about to add Circumcision unto the Gospel and said they could not be saved without it Acts 15. This was to nullifie Christ's sacrifice and satisfaction and to make Christ of none effect as the Apostle Paul tells the Galathians That hereby they hearken to a new Gospel Therefore it is of plain and easie discernment for a competent spiritualized Christian to make discovery of a false Apostle Prophet false Teacher or Heretique by the doctrine he brings For first If it strike at the root or tends to the subversion of the true fear of God and godliness it is of Satan and from hell Next If it strikes directly or consequentially at the subversion of Christ in any of his offices be sure that doctrine is not of God for there is no name way or practise under heaven whereby we may be saved but in the name and faith of Christ who is the alone way unto the Father and none cometh unto him but in and by the Son all other ways are not only broken reeds but dangerous this only in the Son is eternal life 2. In the next place false Apostles and Teachers may be discerned from their false calls or missions and this will the better be evinced by first considering its contrary the right Call of true and faithful Teachers and Apostles of Christ and their Call was either first from God or secondly from the church God's call is by giving abilities gifts and affections sutable to the work and office that he ordains him for He gave some Apostles some Prophets some Evangelists c. and so when God sent Moses he furnished him for the great work he appointed him to Moses pleads his unaptness and slowness of speech but God said Go and I will be with thy mouth and teach thee c. Exod. 4.12 and so unto all the Prophets of old God came with his Spirit upon them and filled them with a sufficiency thereof before they were sent upon their errands God calls Apostles of Fishers and makes them Fishers of men and so spirits them and enables them that they fear not the faces of men nor the learned of the world for he tells them Go preach and lo I am with you to the end of the world that is by a peculiar assistance by his grace strength comfort direction Spirit Those that Christ calls and sends he gives them a full supply of all gifts and graces necessary to discharge their respective services Secondly God's call gives affections and heart unto the work he moves strongly by a secret impulse of Spirit on the soul that he sends on his employments it will not consult with flesh and blood but will on as Paul did in the work of the Lord without hesitating or securing his carnal interests Yet secondly This call must proceed orderly unto the exercise thereof since extraordinary Gifts and Calls are ceased the mediate call must concur to set the seal and authority upon the first God's giving to a man the call of abilities parts and affections to an office do not really and ipso facto invest him in that office it maybe said that he hath jus ad rem but not jus in re he hath a potential right thereunto but not a right of possession for Christ hath delegated that power unto his church of setting their publique Signature upon all Officers for his service for whom God qualifies with a call of abilities he is only judged and deemed fit for the Ministry of Christ but not really a Minister or Officer of Christ before he is ordained thereunto by the church by the first call only he may perform many good duties and services unto the church as an able and faithful Disciple or member but by the conjunction of the other he can do it ex officio and authoritatively Therefore such as pretend their call to publique offices as Apostles Teachers Pastors c. only as from God and contemn the other from the church surely I am of judgement as unto their mission they are false Apostles and are neither called of God nor man for if their call of abilities was from God as they boast of then it would manifest it self to be of God by a submitting to the wisdom of God in the order of the dispensation of his Ordinances in his word Therefore both conjunct together makes up a compleat officer and shining star within the church In the next place Those that boast of their callings from the church and want the first call of God of abilities they are good for nothing but as unsavoury salt to be cast unto the dung useless to any service they will not serve so much as to make a pin in the house of God such are false Apostles to the purpose fit to be spewed out of all Christian churches in the world Wherefore all faithful christian assemblies should have a special care not to admit of such who can only manifest their call from man and not from God in competent gifts and parts fit for so high a calling They cannot work at all to edification in the Lord's house for they want supplies to that end We know an Artificer can do little work without his tools or instruments but unto those who should be employed about spiritual buildings if God hath
as in sickly bodies have much to do to keep life and soul together Hence I assert a person may receive a call from divers particular churches but the more sound and Orthodox the church is from whence it is derived the more orthodox and sound is the call though in a corrupted church there may be the true essentials of all offices and calls yet not so virtual and with that satisfaction of conscience as in a more sound and undefiled one But for the particular church of Rome as now constituted cannot be a perfect church to this end nay I much question whether she hath not by her abounding abominations false doctrines and idolatries lost the very essence of a church of Christ and so by consequence the essence of all church offices and ordinances also A wife and spouse when she turns a harlot she loseth the priviledges of a wife and ipso facto virtually becomes a cast-out and divorced So the church of Rome though by some too favourably acknowledged to be truly a church though not a true one having not only forsaken her first love but having committed adultery and spiritual fornication with the Kings of the earth and the inhabitants of the earth being made drunk with the wine of her fornication Rev. 17.2 now she that hath played the part of so notorious a harlot as that she is entituled in Scripture v. 5. The mother of harlots and abominations of the earth the great Whore Babylon the great c. how such a church or rather antichristian Synagogue should give an essence to christian officers and ordinances it cannot enter into my judgement or conscience to conclude though otherwise extensive enough in charity to erroneous and backsliding churches and ready to acknowledge and approve whatsoever of truth and God is in them But that which is most admirable to consider in this adulterate Romish church is that God hath so far infatuated her spiritual reason and understanding that of all those offices and officers we read in the Gospel that Christ hath instituted for the work of his Ministery and perfecting of the Saints we can hear but of one to wit Bishops and that too with most abundant Prelatical corruptions in the whole Apocryphal catalogue of the officers of the Synagogue of Rome where is it asserted in Scripture of a secondary monstrous head of the church to be a Pope Where shall you read of those Princely Cardinals in the whole Treasury of God's Word In what page of his word shall you find the Lord-like Titles of Archbishops Lord Abbots Archdeacons c Where shall we find it recorded in holy Writ of all the rest of the rabble and supernumerary officers of this harlot church as Deans Canons Prebends Surrogates Priests Abbots Abbesses Friers Nuns Doctors Proctors Sumners cum multis aliis c And again hath not this adulteress instead of those spurious Issues spewed out of her bosome the sound and orthodox offices and officers of Christ As where shall you hear in all her Egyptian or Babylonish Territory the sound of those Gospel officers as Pastors Teachers Elders Bishops rightly qualified c Therefore sure shame unto all such that will own a derivation of office and call from such a church that hath not only banished such officers out of her jurisdiction as are truly Christ's but is become her self an adulteress and the mother of harlots and also the Throne of Antichrist and yet if any for all this will endeavour to avouch their calls and missions good as unto the essentials thereof from the church of Rome they must in the first place maintain that she is truly a church of Christ as unto the essence at least and to separate and depart from such a church I know not how they can defend it without sin therefore either be so ingenious as to acknowledge to be a true essential christian church and justifie your calls therefrom and hold communion with her or else acknowledge her to be the Synagogue of Satan and of Antichrist together with all her dependencies of missions calls and ordinances which at best are but antichristian and therefore worthily to be rejected removed and loathed of all true christian hearts Besides we have a command for it Come out of her my people and I pray how shall we depart or come out of her if we communicate with her in her holy things Indeed ingenious M. Baxter affirms if the Pope be Antichrist the case is clear as the good Bishops Downam Jewel c. hath evinced See his Worcestershire agreement p. 69 and 70. Object But it may be objected How then should the first Reformers that fell off from Rome have a right call to the Ministerial offices of the church if they had it not from that church from which they departed I answer Surely they never owned their call from Rome from whence they had departed and had manifested to be the seat of Antichrist but withal assert that their call was som what extraordinary and som what ordinary God in that time of spiritual darkness moved most powerfully and vigorously on the hearts of the first Restorers as Wickliffe Husse Luther c. and gave them such a call of abilities and courage that was not ordinary in that great first undertaking and breaking forth of light Secondly He gave them the ordinary call of their respective churches to be their Pastors Teachers c. So being both abilitated and called of God and man they had a true and justifiable call to the Ministery of Christ If any one say the Ministerial office must precede in order before the Being of the church I grant that the church cannot be called or gathered without a precedent officer for How shall they hear without a Preacher Or how shall they preach unless they be sent But withal rejoyn and super-add that in the first constitution of churches extraordinary calls did supply all wants otherwise so I am of opinion it may be granted that in so miserable collapsed church estate as the Antichristian darkness in the times of the first Reformation was God did supply not with ordinary gifts only those that he employed in that work of the first Reformation and in absence of the ordinary call God gave them an additament of parts and gifts not ordinary which was to be observed in all their constant course and Ministery carried on with a Spirit of extraordinary courage and abilities Witness that saying of Luther when he was advised by some of his friends in respect of danger that he should abstain from a Diet wherein he promised to give his adversaries a conference he answered if there were as many divels at the Diet as there were tyles in the City he would not fear them but would among them But in rightly constituted churches the ordinary call is not to be neglected but to be attended to as a positive Law of God indispensable and not in the least to be slighted but where God hath dispensed
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
sacrificing the Saints which they term heretiques or schismatiques and troublers of their peace and union but when you meet such a fiery persecuting spirit in any that pretend to Christ judge of it whence it is by these Scriptures Gal. 5.20 Col. 3.12 13. So great hath been the malice of false Prophets and false Teachers ever against the true Saints that they have never rested till they have got their blood shed It was the Pope and his false Prelates and Priests that first filled all Europe with blood it was the same cursed progeny that brought so many precious souls to the stake and faggot in Queen Maries days otherwise of her self as History testifies of nature good enough Quere But it may here be queried for what things ought we to suffer with patience and constancy and not to faint under the burden thereof I have partly formerly answered this question in the ninth verse of the first chapter I shall here add one word more for the rectifying the judgment and keeping the conscience undefiled herein First Know that every soul is strictly obliged to observe all the Laws of God whether Moral Natural or Positive and to undergo all sufferings whatsoever rather then to dishonour God by the breach of the former or neglect his worship by the contempt of the latter We are not only bound under persecutors to keep the conscience undefiled in not committing gross sins as Idolatry c. but also we are obliged to perform all our positive christian duties though we suffer for it as we find that Daniel gave a testimony in this case though to the hazard of persecution to extremity and would not forbear his three times a day solemn prayers and that upon his knees in his chamber and his windows open towards Jerusalem though he knew his enemies might by that means surprize and accuse him and cause him to be cast into the Den of Lions yet did he hold himself bound daily to the Law of outward Worship though the looking to Jerusalem was but a ceremony ordained by God upon Solomon's prayer 1 Kings 8.9 Also the Macchabean Worthies did not think that persecution did or could discharge them from the strict observing even of the Ceremonial Law of not eating Swines flesh but for it endured all extremity of torments as the Story relates and for it are justly ranked among the Worthies of the old Testament who lived and died in faith Heb. 11. So jealous is God not only for the preservation of his Moral Laws but even of those Ceremonial and Ritual Laws that after he hath discovered his Will about them and commands them they forthwith become morally positive Laws and obligent until their repeals from the same authority are manifested and cleared Therefore by this Judge what a lax and loose Religion does Hobbs his Leviathan prescribe unto us to submit to any Religion that the chief or soveraign Magistrate shall dictate to us and that it is not christians duty to suffer for any Article but for that that Jesus Christ is the Messias so subjecting almost the whole will of God in morals and positives unto the will of man But as to this let us like true christians pray Libera Domine nos a malo Verse 4. Nevertheless I have somwhat against thee because thou hast left thy first love We have heard the vertues and graces of the Church of Ephesus and how she had a just and honourable approbation for them yet notwithstanding there is a tang in the end which shows some defection in her and after all her commendations there is a Nevertheless follows close in the heels thereof with somwhat to be said against her just as it is often said of the good Kings of Israel in the book of Kings That they walked and did uprightly in the sight of God as David the King but withal there is added a but But they departed not from the sins of Jeroboam that made Israel to sin Hence by the way Note Observ That the purest churches and the best christians are not altogether exempted from stains but have their spots and blemishes as well as resplendent graces It was the Spouse condition in Cant. 1.5 where she describes her self and saith I am black but comly O ye daughters of Jerusalem as the Tents of Kedar as the Curtains of Solomon Let us out survey the first churches and christians to elucidate and confirm this truth and seeing they stood neerest the light even the Sun of Truth and his Twelve illustrious radiating Signs his Apostles in my judgement they are to be reputed the soundest and the purest yet see whether we read not of their Maculae or spots as well as of their shining graces The church of Corinth was a famous church yet she had her failings contaminating the holy feasts and their Agapees with surfetting and drunkenness and besides the foul errors of false Apostles as denying the Resurrection c. The church of Galatia was not much inferiour in her wantonnizing after liveless ceremonial fancies and pressed them as necessary with Christ unto salvation and when Paul opposed them herein for whose sake they once were ready to pull out their eyes to do him good yet now for crossing their capricious whimsies is become their greatest adversary The churches of Ephesus Pergamus c. had their several encomiums for their graces yet there were some things chargeable on them for waxing cold in their first love for admitting the Doctrine of Balaam Nicolaitans Jezabel c. If we descend from bodies collective to individual persons we shall find the same lot befal unto all consider Noah Job David Peter c. but I desire not to rake up the faults of the Saints which are not left upon record to encourage to sin but to be presidents of the grace of God and as examples for encouragement unto repentant sinners Because thou hast left thy first love Some difficulty seems in these words whether by first love be intended Christ whom the church of Ephesus had left Or that first ardent affection and zeal which she bore to Christ at her first conversion The latter Interpretation to me is clear Because the church of Ephesus had not withdrawn her self from the faith of Christ as is evident by the two precedent verses for it was for Christ's sake and his truth that she had suffered much both from wicked persons and wicked teachers therefore as long as her faith was sound she could not be said to have left Christ as her first Love and taken a new love or new object of her faith But that for which she is charged as faulty is that she hath left her first love that is her first zeal and fervent affections which she bore to Christ and his Ordinances at her first conversion and this is plain from the next verse where she is commanded to repent and to do her first works From hence observe Observ That it is frequently seen that many true and faithful
properly The first Paradice may serve to typifie or represent the second Paradice or new Church-state or heaven which Christ will restore unto his faithful ones before the ultimate day and end of all See more on the 21 and 22 chapters Verse 8. And unto the Angel of the Church in Smyrna Write these things saith the first and the last which was dead and is alive Verse 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the Synagogue of Satan Christ having finished his charge to the church of Ephesus goes on on the same account with the church of Smyrna and commands the Angel or chief Pastor or Minister of the said church who as Ireneus testifies was Policarpus scholar unto S. John to write those things for them to take notice of which he was about to discover to them The person that gave out these discoveries and charges to the churches is here plainly manifested to be Christ who was dead and is alive as in v. 18. of the precedent chapter more fully The matter of the discovery is wholly of encouragement and approbation I know thy works and tribulation and poverty but thou art rich that is I know thy works thou church of Smyrna and the trouble affliction and tribulation that thou endurest by reason of the opprobrious scandalous and reviling speeches which those cast out against thee which call themselves Jews and are not And I know thy poverty and scantiness in worldly riches but I add withal thou art rich in spiritual graces and though thou art accounted poor in this world yet thou hast treasures abiding for thee in heaven And withal I know the blasphemy of them which say they are Jews and are not but are the Synagogue of Satan As if he had said I also know and take notice of the reviling speeches that those which call themselves Jews and so perhaps were so by blood and yet are not true Jews true spiritual Israelites but rather by reason of their unbelief and malicious practises and persecution of the truth and the professors thereof are the very divel 's disciples and of the Synagogue of Satan Here is a two-fold knowledge or several acts of one and the same knowledge and far different the one from the other The one is a knowledge of approbation love and complacency the other of hatred and abhorrency Christ knows the works of the church of Smyrna of her tribulation persecution and poverty and loves her and honours her for it Christ also knows the works of her adversaries of blasphemies reproaches and enticements to evil against the true Professors of godliness and not only hates them for it but sets a character of ignominy upon their head for ever for what may be more reproachful or stigmatizing then for those that think themselves somwhat in the church of God that call themselves Jews the keepers of the Oracles and mysteries of God yet indeed to be justly numbred among the disciples of the Synagogue of Satan that is of the divel 's church for the word Synagogue in the Greek signifies so much as Convention Meeting or Church which is commonly used now in the worser sense which was appropriated first chiefly to the Jewish Pharisaical and Priestly meetings and called the Jewish Synagogue but Christians having renounced the name and thing have appropriated to their meetings or conventions a more significant name to wit the Church Ecclesia and leaves the Synagogue to unbelieving Jews Antichrist and the Divel to nourish their Disciples in From Christ taking knowledge with approbation of the works and tribulations of the church of Smyrna see the Notes on v. 2. of this chapter to which I refer But from this verse explained one Note shall be Observ That a poor afflicted and persecuted church of Christ is more dear precious and rich in his eye then all other the potent rich and mighty Societies in the world Christ looks upon the latter but with an eye of common providence as the Sun shineth and shower falleth on the field of the righteous and unrighteous alike herein there is no distinction of love or mercy God equally dispenseth those common gifts equally alike unto all neither is any one to be accounted godly or ungodly elect or reprobate from the abounding or want thereof for some godly have abounded and others have wanted herein But the church of Christ they have distinguishing mercies their afflictions and tears are treasured up in a bottle of remembrance for a reward and crown unto them they are as the apple of his eye his jewels members of his mystical body and therefore must needs be dear unto him for no man ever hated his own flesh for them the world was made and is preserved and continued to this day for their sakes and I dare be bold to affirm if there were none of his elect members on earth the world would soon see its night and period and forthwith relapse to its primitive and everlasting chaos or at least pass away and perish that its place be no more found Christ is still walking amongst those golden Candlesticks viewing their order and takes his delight in those Gardens and Beds of Spices and so gets up early into these Vinyards to see if the Vine flourish whether the tender Grape appear and the Pomgranates bud forth Cant. 7.12 his delight was ever to be with the children of men and takes much pleasure not only in seeing and smelling the savoury exercises and spiritual sacrifices of the more grown christians but also takes much complacency in viewing the growth production and fruitfulness of younger christians and leads them gently by the hand by his doctrine and discipline until at last they are brought unto the Wine-cellars of his love where he bids them to take their fill of love but by the way comforts them with apples and stays them with flaggons till at last he bring them home unto himself purified and cleansed by the purgatory of afflictions and tribulations as gold seven times tryed by the fire of the Chymister The genuine use of this is to demonstrate the danger of persecution of Christ's members or churches to all persons in the world They are his members and in as much as it is done to one of them it is done unto himself and better a milstone were hanged about the neck of such offenders and cast into the Sea then to offend one of his little ones The reasons that Christ's churches though afflicted scorned or persecuted are so dear and precious to him are First Because they are his Members and it is most natural to love ones self for he that loves not himself cannot love another and we are bone of his bone and flesh of his flesh Secondly Because of their graces and unction we having received all of his fulness grace for grace and of the same anointing with himself though in an
end blasphemed and raised a most false report touching his resurrection and affirmed That his Disciples came and stole him away out of his Sepulcher and that he was not indeed risen as they affirmed but conveyed away closely by them that he might be deified And this the unbelieving perverse Jews say unto this day Their malice stops not here against the Head but also falls foul upon his members and churches in succeeding ages We see how maliciously they fall upon Stephen in Act. 7. and how zealous Saul himself was whiles an unconverted Jew against the Disciples at Damascus Acts 9. What uproars did the Iews raise and what provocations did they use to incense the Magistrates and chief Governours against the Apostles and Disciples of Christ in every place and City These Asiatique churches were not free of their clamours or their invectives against the christian profession Paul met them at Antioch Acts 13.45 and at Iconiâ—m Acts 14.2.19 who stoned Paul and at Thessolonica Acts 17.5 an uproar was risen by the Iews by reason of him at Corinth he was drawn before Gallio at the Iudgement seat by the envie of the Iews Acts 18.12 and at Ephesus he found the same malicious dealings from the Iews Acts 19.9 he found some of the same Blasphemers there that were in the church of Smyrna and Philadelphia Rev. 3.9 that spoke euil of that way of the christian faith before the multitude Yea the very heathens themselves were more friendly to the christians then the Iews the professed people of God witness the entertainment of Paul amongst the Athenians Acts 17. the carriage of Gallio Festus Felix and Agrippa towards him Pilate a Roman Prefect would wash his hands from the death of Christ whiles the Iews the visible people of God cryed out Crucifie him At Malta amongst the Barbarians Paul was almost deified Acts 28.6 But when at Ierusalem and amongst the Iews they would haue torn him to pieces Acts 21. and 23.12 O strange That zeal perverted should so rage in fury against the truth of God and his Christ These Iews did not only occasionally oppose the faith of Christ and the publishers thereof but of set purpose did go to every City and place where it was taught for to oppose and suppress it if they could else possibly they could not be found in so various places and Cities and at so far distance one from the other doing their parts and venting their malice against it Object But some may say That those that raised blasphemies in the churches of Smyrna and Philadelphia were not properly Iews by blood but such as say they were Iews and are not but do lie cap. 3. 9. I answer Indeed they were not worthy to be called Iews who had many eminent priviledges peculiar to their Nation our Apostle Paul could boast that he was an Ebrew of the Hebrews and Rom. 3.1 2. they had much advantage every way chiefly Because unto them were committed the Oracles of God and the word of peace and reconciliation by Christ was first to be preached unto them then next unto the Gentiles Mat. 10.5 And indeed they were not worthy of the name of Iews that had such great and glorious priviledges and yet so averse unto the Truth Yet secondly I say they must needs be the same Iews of the same blood and progenie that opposed persecuted and blasphemed Paul and other true churches of Christ also with those found blaspheming reviling and persecuting in Smyrna and Philadelphia being so like one the other in their cursed practises But lastly I answer Though they say they are Iews yet indeed are not for he is not a Iew that is one outward but he is a true Iew a true Israelite of God that is one inward It is not he that tals and boasts of his carnal priviledges and birth-right as from Abraham and does not the works of Abraham is a Iew but such an one is a true spiritual Iew that walks in the steps of faithful Abraham but for those reviling persecuting Iews they were rather to be termed Rabshekahs and Barbarians then Iews for their circumcision was become unto them by reason of their impieties and blasphemies against the truth uncircumcision and therefore not worthy to be called Iews Iust as a nominal christian when turned antichristian and a blasphemer and persecutor of the true profession of Christ who will think him worthy of the name of christian And though he arrogates to himself that name and Title and says as the Iews here did he is a christian who will not say unto him he is not but a lyar and a Barbarian or at best an antichristian But if it were demanded What were the blasphemies of those Jews against the church of Smyrna and Philadelphia c. I answer as before Doubtless their blasphemy was Bicernis or two-fold The one horn thereof strook directly at Christ The other at the churches and his members This appears by Acts 19.9 when Paul preached in the Jews Synagogues Christ and his Doctrine divers were hardned and believed not but spoke evil of that way before the multitude First They would blaspheme the Master and say that he was a deceiver and cast out Divels by Beelzebub and a destroyer of their Laws and Customs which they had from Noses And next That his Disciples and Followers were seditious and perverters of all Magistracy and Governments and also amongst themselves unclean using promiscuous lusts as the Nicolaitans were denying the holy Laws of God so by these Diabolical artifices to bring them into contempt with the whole world and so under the rod of persecution and tribulation See the charge of Tertullian the Orator of the Jews against Paul Acts 24.5 6 c. tending partly to this effect and the Jews perceiving the heresies of the Nicolaitans Gnosticks and others of like unclean practises to creep in among the churches were bold to reproach them as all such and of the same unclean judgements and practices with the former Consider the words of Epiphanius to this purpose out of M. Baxter's book of Infidelity page 131. Which sort of men says he Satan seems to have fitted and sent for a reproach and stumbling block to the church of God and having put on themselves the names of christians that for their sakes the Nations being offended should abhor the profit of the church of God and should refuse the truth declared to them because of their savage wickedness and incredible vileness that I say their frequent vilanies being taken notice of they might perswade themselves that those are such that are of the holy church of God and so may turn away their ears as I said from the true doctrine of God or at least beholding the dishonesty of a few might cast the same reproaches upon all c. These doubtless were the advantages that the Jews took to blaspheme the churches of Christ with and so to make Christ's doctrine and followers seem abominable whiles some that were
called christians were truly and worthily abominable This artifice and method Satan keeps still afoot to this day to vilifie Christ's Truth 's and his followers by terming their doctrines Novel and new Lights though of above 1600 years standing and of Apostolical Institution and if they prove faithful Assertors of it are presently termed factious or Schismatical for it being as they say Disturbers of the National Peace perverters of Customs Laws and Governments and forthwith branded with Anti-magistratical and Anti-Ministerial Titles as if they were against Magistracy when they say in the first place Fear God in the next Honour the King Or if they were against all Ministers because they are against the formal lazie and belly-god Priests whose very forms as carnal ordinances are perished with using and in the room thereof desires a Ministery sound able godly efficacious spiritual and more edifying in the assemblies and churches of Christ In the next place if any defection happens in the churches of Christ as if some among them turn loose Nicolaitans or the like there will not be wanting the Nominal Jews formal christians to blaspheme them as if they were all of that feather The Papists as soon as they heard of some heresies broken forth among the Protestants presently cry out and blaspheme the whole name of Protestants as if they were all of that heresie Among the old Episcopal men of our Nation it was a common saying That a Geneva Presbytery made a fair gap and was a downright way to Brownism and Anabaptism as M. Hooker's Preface to his Ecclesiastical Policy manifests And if any Non-conformist turned Anabaptist or Brownist presently they would say the Presbyters were all such And again if any Independent or Baptist now a days became a Familistical Quaker or Antiscripturist presently the Presbyters lay the same harsh judgement and contumely upon the whole churches of the same profession to render them abominable in the eyes of all as if the eleven Apostles were all Judasses because one in twelve was a Judas This Satanical method should be quite laid by by such as have truly learned Christ This was the old Jewish trick and stratagem against the primitive precious Asiatique churches of Christ who were not all Nicholaitans because some Nicolaitans were crept in among them but precious in the eye of God both for their graces and sufferings for the testimony of Jesus But for such as will blaspheme the true doctrines of Christ and the Professors thereof by means of the evil among them and to cast a reproach tribulation and affliction thereby upon them all let them too withal not be discontented to read their judgement in this verse Whiles they say they are Jews and are not but are the Synagogue of Satan Observ 4. The last Note from these words shall be That a mis-led zeal is both dangerous and pernicious Little did the Jews think that they were fighting against the God of heaven when they were persecuting and blaspheming the Professors of Christ Nay they do it and think as Paul in his ignorance that they do God good service in it If our zeal be not commixt with sound knowledge instead of promoting the glory of God we may do the downright work of Satan These poor Jews had an indubitable aim and zeal to glorifie God for so Paul bears testimony of them Rom. 10.2 but it was exercised amiss in that it was not according unto knowledge if their judgement had been rightly informed or bore the least proportion with their zeal they would not persecute the disciples of Christ from city to city and from Town to Town much less put the Lord of life to death amongst them But the Scriptures must be fulfilled Use Christians now adays should look to it lest they go about to do the work of Satan when they blaspheme and persecute all others that are differently minded from them in some particulars They may call themselves christians but are not for it savours not of a christian spirit which is ready to cover and heal the infirmity of his christian brother not to revile or cast a rancour on it to Gangrene it which is the work of Satan Though I am not for the least toleration of evil or heresie in the church of Christ yet I would have all to take heed how they blaspheme persecute or speak evil of that way or practise which has the visible stamp of Christ upon it though at present by reason of some clouds of ignorance over them they cannot plainly discern the truth of it In this case the counsel of Gamaliel Acts 5. is very seasonable Refrain your selves from these men and let them alone for if their work be of men it will surely come to nought but if it be of God ye cannot destroy it lest ye be found even fighters against God Verse 10. Fear none of those things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tryed and ye shall have tribulation ten days Be thou faithful unto death and I will give thee a crown of life I know says Christ the tribulation and affliction that will overtake thee O church of Smyrna yet fear none of those things which shall come upon thee Neither art thou to suffer only the reproach and blasphemy of the tongue but also the divel shall so far prevail against you as by his instigation that the Tyrants of the world and your malicious enemies shall so far persecute you and cast some of you into prison but comfort ye it is not for your destruction but only for the tryal of your faith and constancy to your christian profession and your tribulation is not for a little space but to continue ten days that is ten years that answers ten prophetical days or rather I understand it ten days of tribulation shall pass over you to wit the ten great primitive persecutions the first whereof began against the christians under Nero and the tenth under Dioclesian yet however this long and tedious persecution reach thee yet leave not thy constancy but be thou faithful unto thy Lord and Saviour though their persecution be so high and fiery as to make thee to taste the tortures of death for thy faith yet be thou a faithful witness to me in that death and thou shalt be crowned as a reward of thy faithfulness with the glory of eternal life Observ 1. From the words is God never lets the divel loose to raise tribulation or persecution against his churches but he gives them first a cordial a preparative and strength from himself that they may not sink under ut though they may suffer by it Before the ten great days of persecution fell on the primitive Asian churches Christ tells them Fear not those things which ye shall suffer though imprisonments and death it self attend you for it is only for your tryal and that your faith may be more apparent by your constant Martyrdom in the face
we need not fear of want of persecution or tribulations for that is the common lot of all that will live godly in Christ Jesus for Satan is the great contriver and promoter of it Observ 5. From the words And ye shall have tribulation ten days Note That the afflictions of Gods people are but for a definite time and season The tribulation that passed over the Church of Smyrna was but for ten days that is ten prophetical days or years as some will have it But I rather should understand ten days to be ten times of persecution for it is to be observed that days in Prophetical writings do signifie times as well as years as in that of Dan. 4.29 Seven times shall pass over thee and in verse 31. it is rendred And at the end of those days I Nebuchadnezzar lift up mine eyes to heaven Rev. 12.6 compared to vers 14. So that the highest pitch of Tribulation that should happen to the Church at Smyrna should be the ten great days or time of persecution that should befal the Churches of Christ under the Kingdom of the red Dragon the Heathenish Emperours Seventy years were appointed to the Jews captivity of Babylon And the longest day of tribulation that is to pass over Gods church that I read of in Scriptures is but a thousand two hundred and threescore days or two and forty moneths or a time times and half a time therefore the time is certain fixed and determinated in the counsel of God that the godly may have hopes to support their spirits and not faint under tribulations or afflictions for their Deliverer will come and will not tarry Quest But here you may demand why this innocent church of Smyrna wherein the Spirit could find no guil nor had any thing to lay unto her charge but on the contrary was very eminent in graces and sufferings for Christ's name should be so afflicted with so sharp tribulations and how the Justice of God can be vindicated in this particular Answ First I say This doth not at all derogate from the Justice of God for he doth not afflict his children as a Judge de merito for the guilt of sin for that is already done upon the Surety but he does it in wisdom as a loving father would do unto his childe keep him under the rod of correction to prevent him from running into future evils and so God deals here with the Smyrnians that they may be tryed that is refined from their dross and become more purer mettal Secondly God seeth or judgeth not as man judgeth We see nothing publiquely laid to the charge of the church of Smyrna but is set forth as one of the most eminent and fairest of the seven Sister churches both for faith piety and sufferings and worthily too she did deserve it in the eye of all yet God could foresee that she would turn wanton and prodigal as well as the rest and that she had the same heart of corruptions within as the others had and therefore had need of the rod of correction to keep her close to Christ And this in few Ages did appear by their iniquities whereby their candlesticks were removed from amongst them Thirdly When God chastises and afflicts his children it is not to be look'd upon as an act of Justice but of Grace To you it is given to suffer saith Paul to the Philippians 1.29 It is an act of honour and service when we are singled out to be Martyrs for the Truth of Christ before men and Angels And hence the Primitive Saints Acts 5.41 They went away rejoycing that they were accounted worthy to suffer for Christ Yea they think themselves Bastards and not beloved children if God chastens them not It is God's rod as well as staff doth comfort them Fourthly Another reason that God afflicts his most innocent children and the godly is The Truths of Christ are more propagated thereby What though the godly should suffer death that is but gain unto them and the church also gaineth by it for the enemies of Christ seeing their patience and fortitude have been often converted to the Christian faith as Antiquity testifieth Sanguis Martyrum semen Ecclesiae Just as an Oak that liveth by its own wounds The more blood of Christians was spilt in the primitive days the more they were multiplyed The church was first founded in the blood of Christ and it thrives best when they fulfil the remainder of the sufferings of Christ in their own bodies Therefore think it not strange nor against the Justice of God when he casts his children into divers tribulations Lastly God does afflict his best children to try them The ordinary strokes of God's providence as losses crosses sicknesses and the like are more properly corrections then tryals Corrections great end is either to mortifie sin or to keep from sin and to that end God often takes the rod of affliction and correction into his hand But Tryals that God sends us by Satan or his Instruments aim chiefly at the discovery and maintenance of our graces and therefore when such befal us they bring more inward comforts and experiences with them then ordinary crosses of Providence according to that of 2 Cor. 1.5 For as the sufferings of Christ abound in us so also consolation aboundeth by Christ These are the two ways that God carries his Saints unto a crown of eternal life They must be first hewen before they will make fit stones for the building of the New Jerusalem Gold must pass thorow the Refiners fire before it come unto its perfection Tryals and the Cross though not meritorious for heaven yet are Antecedents thereunto It is thorow much tribulation that we must enter into the Kingdom of God for we have much dross and sin within us to be clensed from us before we shall be made meet for the inheritance of the Saints in light Col. 1.12 And this work is much promoted by afflictions which makes us more heavenly and meet for the communion of Saints For before we were afflicted as David we went astray but since we have cleaved close to his commandments Wherefore when we enter into divers tribulations let us not judge that God hath done it in wrath and judgement but rather as a gracious father either to wean us from sin preserve us against sin or to approve and improve our gifts and graces Under Tribulations sincere graces are distinguished from guilded or hypocritical true faith from a feigned faith and the strong from the weak Here is the patience and faith of the Saints in their highest glory and in their greatest fragrancy therefore I conclude in S. James words cap. 1. 2. My Brethren count it all joy when you fall into divers temptations Observ From the words Be thou faithful unto the death and thou shalt have a Crown of life Note The Crown and reward is for him that faithfully persevers under sufferings for Christs sake unto the end He that leaves off half
way is never like to win the prize Heaven is set forth as a crown and reward of our faithfulness though not for the merit of the work but according to the work it is freely given as wicked works shall not pass unpunished neither shall good works or our faithfulness towards Christ pass unrewarded Every one shall receive according as he hath done in the flesh whether good or evil And he that hath fought the good fight of faith and perseveres therein under all afflictions and that even to death he is the true christian conquerour and for him is laid up the crown of eternal life The true militant christian must not look for the crown if he turn's back to the enemy and that which is most admirable herein is that the method of obtaining this crown is far different from that of obtaining worldly crowns they are got by over-mastering and surviving the enemy but the christians crown is gotten by suffering and dying the christians cross and the crown kiss each other And to set you right that seek after and contend for this crown First Understand what this crown of life is It is not only the translation of the soul after death into the supernal heavens that is not so properly called life but that blessed state which soul and body shall enjoy after the resurrection of the just and therefore it is called a crown of life that is life given most eminently which is the most desirable blessing of all things as being one of the chiefest gifts of the blessed Saints in the resurrection and so part is put for the whole and therefore it is here called a Crown of life To denote unto us first That that blessed state of life which the Saints shall then enjoy will be a most honourable state and so it is often set forth by a kingdom in Scriptures Luk. 22.29.12.32 Rev. 3.21 Secondly That it is an endless estate Thirdly That it is a state gotten by conquest and as a prize set unto a race 1 Cor. 9.24 Fourthly That it is a most glorious estate and a living crown and that that will continue to all eternity Secondly In the next place understand how this crown of eternal life is rightly to be obtained every suffering will not do it The cause must be good that makes a Martyr it must be for Christ and that in faithfulness Secondly The heart must be upright for Christ therein It is not vain-glory or worldly applause or obstinacy in private opinions that will weigh the least to make a Martyr it must be in the uprightness of your hearts and that you can appeal unto God with the Psalmist Psal 44.21 and say The Lord knoweth the secrets of the heart Yea for thy sake are we slain all the day long Lastly This suffering must be out of love unto God and his glory or else all in vain as Paul said 1 Cor. 13.3 If I give my body to be burned and have not love it profiteth me nothing There may many die for Christ and yet not out of love to Christ obstinacy of mind and formal profession may do much in that particular but a true zeal to God and his glory makes the Holocost a sweet smelling Sacrifice and the crown of life its reward Observ The last Observation from these words is Sufferings and afflictions are but the opening the door to a Christians happiness The most happy estate of the worldling is but vanity and the most suffering state of a christian is a crowning when the christian suffereth the loss of all things for righteousness sake he aboundeth then in greater measure of graces yea when he suffereth death it self it is gain unto him for he hath only left thereby a world of troubles sin and vanities for a crown or life and glory For if our hopes were only in this life we were of all men most miserable Therefore be thou faithful unto the death and thou shalt have a crown of life Vers 11. Let him that hath an ear hear what the Spirit saith to the Churches He that overcometh shall not be hurt of the second death The Spirit doth often inculcate in this and the next chapter this charge and duty on the judicious and enlightened christian to take notice what the Spirit of Christ in this spiritual appearance saith unto the churches To avoid repetition see more on this on verse 7. of this chapter But he that overcometh that is that abideth constant and faithful unto Christ and his truths under all temptations and tribulations and so a faithful christian overcometh it is he that shall not be hurt of the second death that is the second death mentioned in 21 chap. Rev. ver 8. and 20.14 In that Lake which burneth with fire and brimstone for evermore shall not touch him Negatives in Scripture strongly evince the enjoyment of the contrary as Thou shalt not be hurt of the second death that is thou shalt surely live thou shalt taste of the Tree of life in the midst of the Paradise of God and a crown of life shall be thy portion It is here called the second death in respect the first death is but a partial punishment of the wicked but the second death is that when the first death and hell shall deliver up the dead were in them and they shall be cast into the Lake of fire cap. 20. 13 14. there is a first life and a second life that we shall enjoy the first life is that that we now at present enjoy the life of grace the second life we shall be made partakers of at the resurrection of the just The life that the soul in heaven enjoys is but a partial life and incompleat in respect of that at the resurrection as the punishment of the wicked under the first death either spiritual or corporal is but partial so the glory of the elect is but partial and incompleat now in heaven in respect of that that will be revealed at the resurrection Abraham now doth not know us and Jacob is ignorant of us neither do the faints departed know our wants nor are touched with our infirmities Their condition is happy but what it is we know not but this we are sure of at the resurrection we shall know as we are known and see as we are seen and this is eternal life and the crown of life that is so often promised to the Saints in Scripture So then there is a first death and a second death the first death is but a partial punishment for the wicked but the second death is the compleat execution of divine wrath upon them in the lake that burneth with fire and brimstone for evermore Observ The Observation from the words are That the constant faithful and persevering Christian is secured from all dangers of death whatsoever Tribulations in this life and death it self does him no hurt that tries him refines him and renders him glorious into the hands of his Creator Hell
Satan Law nor the second death cannot take hold upon him for it is Christ that died for him for Who shall lay any thing to the charge of God's Elect It is Christ that is risen for their justification therefore they are beyond all danger of miscarrying and so may justly tryumph and say O Death where is thy sting Hell where is thy victory But thanks be to God who hath given us the victory through our Lord Jesus Christ 1 Cor. 15. Vers 12. And to the Angel of the Church which is at Pergamus write this saith he which hath the sharp sword with two edges Christ here followeth the charge against the church at Pergamus It is inscribed to the Angel or Pastor of the church which is at Pergamus and in the 18. vers following To the Angel of the Church which is at Thyatira the Spirit herein clearly denoting unto us that the inscription in the first verse of this chapter To the Angel of the Church of Ephesus or of the Ephesian Church and here To the Angel of the Church at Pergamus or in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of one and the same significants and latitude and therefore such places are very incongruously taken up to prove a Church of the same extent and latitude with the Nation And though we may lawfully use the terms of the church of England of Scotland France c. it must always be understood in a limited sense not that all England Scotland France Ephesus Smyrna or Pergamus were the Church but that it is the church of England or in England of Ephesus or in or at Ephesus of Pergamus or rather as it is here in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at Thyatira And therefore it is most safe to keep close to the sound of wholsom words in such expressions Write this saith he that hath the sharp sword with two edges Christ sets himself forth unto each church in a diverse mode John saw him in the first chapter in a general and full appearance and discovery of himself in his full luster And now he discovers himself by parts unto the churches according to their several wants and imperfections Where by the way take this Note Observ That Christ's discoveries of himself unto his Churches are always most suitable to their present conditions To afflicted and persecuted faithful churches as Ephesus and Smyrna were he appears as a God of protection and salvation unto them as in the first verse under the description of having the seven Stars in his right hand and walking in the midst of the seven Golden candlesticks and in the eighth verse he saith to the church of Smyrna for a comfortable discovery unto them write these things saith he that is first and last which was dead and is alive But now unto the more unsound and corrupted churches of Pergamus and Thyatira his discovery is in another posture as one having a two edged sword proceeding from his mouth and eyes like a flame of fire and his feet like fine brass v. 18. an appearance of indignation Wrath and Judgment Faithful afflicted Christians need discoveries of grace peace and consolation but unfound and corrupt ones ought to have the doctrine of Judgments and wrath preach'd unto them he that knoweth not rightly to divide the words of truth is no compleat workman in Christ's Vineyard he is a workman that need not be ashamed that knows how to preach Gospel and glad tidings of reconciliation and peace to poor humbled and repentant sinners But Hell and wrath and judgments and fiery indignations to the obstinate and impenitent the doctrine of grace and threats are not contradictories being wisely managed yet in this appearance of Christ of having a sharp two edged sword proceeding out of his mouth there is much mercy in it for understand that by the sword of Christ's mouth is meant his word and doctrine confer with Heb. 4.12 Psal 148.6 and 56.5 Prov. 5.4 for that is two edged and cuts two ways First it cuts off the sin and corruptions of the faithful by its kindly operating through the influence of the Spirit Secondly It cuts confounds and destroys the wicked not through any innate quality in the Word but by accident for by their refusal and contempt thereof so consequently of the divine Majesty the Author and Instituter thereof God goes out with the other edg or side of his sword against them on his black and red horse of wrath and Judgments Hence Note Observ That God's Judgments towards his back-slidden Churches are mingled with much mercie Though Christ's appearance to Pergamus and Thyatira was much in wrath for their defilements and back-slidings yet he added much grace and mercy thereunto both in approbation of their graces and calling them to repentance for their defections Christ gives always line upon line and precept upon precept providence after providence and mercy after mercy to invite us to repentance before he will take his last cause of Judgment with us his heart is still towards our amendment though he is provoked highly by our sins against us and who but an heart of Adamant would not believe him when he swears As I live saith the Lord I will not the death of a sinner but rather that he should turn and live And the very weapons that he uses against sinners are the sword of his mouth with two edges it heals as well as wounds the one edge is anointed with the balm of Grace though the other with the gall of Judgment Vers 13. I know thy works and where thou dwellest even where Satan's seat is and thou heldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth Christ in the first place goes on in the approbation and encouragement of the church of Pergamus and tels her that he knows her works and that her habitation or domestical conversation for so the word signifies is in a place even where Satan's Seat is or Throne is as the Orginal has it We know the Seat or Throne is taken in Scripture for the place or ensign of Dominion Rule or Sway as Psal 1. v. 1. Blessed is he that sitteth not in the seat of the scornful that is in the society of such scorners as go on with a high hand and say their tongues are their own who shall us controul As Christ has his Throne and Seat so Satan has his as Christ goes out as an absolute Monarch in his Kingdom hath his Royal Laws and commands and the observers thereof therein so Satan hath also his Kingdom and his Throne set up therein where his commands are obeyed by the childen of disobedience without controul and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Throne of Satan is is rendred in the latter part of this verse in another variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Satan dwelleth or does his houshold affairs A mans house
become their enemy and deliver them up either to Balack's or the Moabites hands or smite them himself in wrath and judgment And indeed Balaam's desire and doctrine took effect and was right unto its end and accordingly they sinned and accordingly God was angry with them and smote of them with a Plague twenty four thousand Num 25.9 compare Numb 31.16 to cap. 25.1 2 c. Now it seems the church at Pergamus had such that held such doctrines of Balaam such as pretended fair as Balaam and carried it may be a high profession to Christianity yet laid such a scandal or stumbling block before the church as Balaam did to the children of Israel that is they held that it was lawful to eat of things sacrificed to Idols to participate of the Idolatrizing Sacrifices and heathenish Festivals of the Panim Pergamites as there was of the same consort in the church of Corinth 1 Cor. 10. who would needs participate in the Lord's Supper and in the Idols sacrifices which was the service of devils v. 20 so pleasant and sweet was the old heathenish Idolatries to the new converted Christians that they would needs keep their old jovial Feasts and Sacrifices to Jupiter Bacchus Venus Adonis Priapus c. together with the Eucharistical Feast of the Supper of our Lord. And not only thus turn spiritual fornicators and adulterers but also commit corporal whoredoms and fornications for it was impossible that those loose Idol Feasts could be celebrated without it for the Feasts and Sacrifices of Priapus Venus Bacchus Adonis c. the more shame and bestiality and lasciviousness was discovered therein the more they thought they pleased their God in their Sacrifices And therefore doubtless it was in the excess as all Historians that treat thereof do witness And this is clear from the next verse for it comes in with a conjunction copulative Even so hast thou them that maintain the Doctrine of the Nicholaitans a loose lascivious and idolizing doctrine agreeing with that of Balaams only differing in some mysterious notions being a branch of the high flown Gnosticks who had peculiar expressions and un-intelligible notions proper to their sect I refer you to the precedent v. 6. concerning the Nicolaitans more at large This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stumbling block the scandal and offence which some corrupt and unsound Christians laid in the way of others in the church of Pergamus This word stumbling block is here taken up for the manner of men in laying stones blocks or snares in the way that make persons fall or stumble thereat and this word is used in Scriptures sometimes actively sometimes passively The Pharises and Scribes were offended and scandalized at the Doctrine and Miracles of Christ Mat. 15.12 here was an offence taken but none given But an active scandal is when a real offence is given and a manifest stumbling-block is laid in the way as Balack did to Israel and when any open evil is committed either contrary to Gods Law or when our liberty is used in things indifferent in an unseasonable time to the offence of the weaker whereby they are made the worse less godly and honest this also is an active scandal and a stumbling-block Rom. 14. and to be avoyded of all knowing Christians The Notes that arise from this verse thus explained are Obser 1 That God hath a controversie with all such Churches as hold and maintain pernitious unsound doctrines and wicked practises This is that God hates in the Churches and are so abominable to him that God hath a charge against those back-slidden churches for their erroneous doctrines and practises and threatens them that he will come with the sword of his mouth against them and will remove their Candlestick from among them if they do not repent which in few-ages after he exempted against them to the utmost It is not church priviledges will exempt a people sinning against God from his desolating judgments The people of Israel was God's peculiar own people chosen out amongst all the Nations of the world to know his Name the holy people Isa 62.12 Dan. 8.24 a people near unto God and blessed above all Deut. 7.6 14. They were the people that had the holy Land Temple Ordinances Divine worship Oracles of God the Prophets his Tabernacle and the most special presence of God These were the glory of God and as dear unto him as the apple of his eye Zach. 2.8 Yet when this people fell to wicked practises and rebelled against God and cast off his yoke his wholesome Laws and Doctrines none of their church-priviledges could secure or protect them from the desolation and judgments which came upon them It is to small purpose to say when we sin against God we have Abraham to our Father or cry the Temple of the Lord the Temple of the Lord it is neither birth priviledge nor church will secure us from the judgments of God For the Ax is laid unto the root and the people that bringeth not forth fruit worthy of repentance shall beâ—â—â— down and cast into the fire O then seeing God will not spare his own children if they sin and rebel against him and seeing that Judgment must begin at the house of God and if it begin first at us what shall be the end of them that obey not the Gospel of God And if the righteous scarcely be saved where shall the ungodly and sinner appear 1 Pet. 4.17 18. Observ 2. That erroneous and corrupt Churches and Persons are very obstinate and tenacious of their corrupt principles and practises The church of Pergamus had those that held and maintained the Doctrines of Balaam and the Nicolaitans they did it not underhand in secret but openly and professedly as the Israelites did in the business of Baal Peor at the advice of Balaam when they committed Idolatry and whoredom with the daughters of Moab they did it not in a corner but avowedly professedly and shamelesly as it is evident in Num. 25. from v. 1. to 6. And beholdone of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses in the sight of all the Congregation of the children of Israel who were weeping before the door of the Tabernacle of the Congregation When Moses and the faithful amongst the Israelites were mourning and weeping for the abominations of their brethren then some of them were so bold and impudent as to come before them even in their faces with their sins in their hands not ashamed of them Sober Christians will think it strange that any professed churches of Christ or Christians should openly and professedly hold and maintain Doctrines practises as bad as Balaam's and the Nicholaitans and if not far worse And yet this carries as much truth with it as any Historical relation in the World and that too maintained with as much pertinaciousness impudency strength of wit and policy as if it were the most virtuous or
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
life in the Paradise of God c. all being variety of expressions to set forth the great and excellent glories of the other world Christ did formerly promise the participation of himself in that his glorious kingdom to the conquering Saints under the Types of Hidden Manna Tree of Life and in this verse as the morning Star Christ is the bright morning Star First Because he then brings comfort with him to his afflicted churches Secondly He brings light with him to his ancient people the Jews that now sit in darkness and in the shadow of death Rom. 11.25 2 Pet. 1.19 This morning Star is the same with that Sun that rises in Malachy 4.2 with healing in his wings and must of necessity signifie Christ's personal appearance again as the greatest part of the crown and reward of his faithful ones and for the healing enlightning and conversion of his ancient church and people the Jews Hence Note Observ That Christ will appear again to the comfort of his afflicted Gentile churches and to the enlightning and conversion of his ancient people the Jews before the ultimate end of all and general judgement Because then is a day of total destruction not an appearance for the conversion of them that are in unbelief That is the time when the Saints receive their utmost glory not striving ruling and over-powring the Nations Christ then delivers up all power unto the Father 1 Cor. 15.24 therefore that is no day to give power into their hands over the Nations In the day of ultimate judgment Gog and Magog and all the churches enemies are caught and cast into the Lake of fire and brimstone for evermore cap. 19. 20. Therefore it is no day of ruling over them for that day then will be past and over To conclude the Saints temporal reigne begins with the appearance of this Morning Star and ends with the final destruction of all the wicked but their heavenly glory shall never end And for the conclusion of this chapter Vers 29. He that hath an ear let him hear what the Spirit saith unto the Churches Let the wise intelligent christian consider and ponder what the Spirit saith to each of these churches and from the often repetition of the Spirits memento in these words take this conclusion That Christ's Doctrines and Prophesies cannot be too often inculcated upon the hearts and memories of his people CHAP. III. Verse 1. And unto the Angel of the Church in Sardis write these these things saith he that hath the seven Spirits of God and the seven Stars I know thy works that thou hast a name that thou livest and art dead CHrist proceeds with his charge against the church at Sardis superscribed unto the Angel or chief Minister of that church for the reasons before specified chap. 2. v. 1. Write these things saith he that hath the Spirits of God and the seven Stars I cannot joyn unto their Interpretation that makes the seven Spirits and the seven Stars to be all one to wit Christ's seven Angels of his Churches which he carries in his hand cap. 1. 20. so it would seem a tautologie whilst a more convenient sense may be found applicable to it to wit These things saith he which hath the seven Spirits of God that is the Spirit of God in his sevenfold graces and perfections for the number seven in all Prophetical writings doth intimate perfection as cap. 1. 5. and 4. 5. and this sevenfold spirit of perfection being Christ's own spirit and being sent by him and at his disposal and therefore Christ may be truly verified to have the seven Spirits of God or the sevenfold operating Spirit of God as well as the seven Stars in his hand and disposal Hence Note Observ That the Spirit of grace and a gratious Ministry are the special inseparable gifts of Christ towards his Churches They are inseparable companions where the one doth go the other is present also If Christ comes with seven Stars in his right hand he comes with the seven Spirits in his left hand to that people also A true Ministry and the Spirit are never separated Though I should not ty up God to those means only yet ordinarily it is in vain to expect Christ in the Administration of the Spirit without the Ministerial Adminstration of his Stars and Angels They are as it were the Charioteers of the Spirit The Word is the Spirit 's Vehiculum or Chariot but the Ministers thereof are those that carry and support this Chariot on the shoulders never think that the Spirit the glory of this Chariot will come or rest in our Temples unless it be brought unto us by the feet of those Stars those beautiful ones that bring the glad tidings of peace God hath so linked together in his all-wise decrees and predeterminations the concatenation of subordinate causes or mediums unto salvation that ordinarily one cannot be effected without the other and so we are saved by faith in Christ through the sanctification of the spirit and word One will not doe this work without the concurrence of the other but when Christ comes with them joyntly together either to a particular Soul or Church he makes them of a wilderness and a land of darkness a Goshen and a land of light And happy is that people to whom Christ so cometh with his seven Spirits and his seven Stars with his gracious Spirit and spiritual Ministry and for such whose lot is fallen in such a Land I say their lot is fallen in a goodly Heritage But what is the reason that Christ here appears under this representation of one that hath the seven Spirits of God and the seven Stars I Answer Christ is upon discovery of the hypocritical defections of the church of Sardis and thererefore he needs to appear not only under a searching piercing and spiritual administration as one that can search the reines and hearts cap. 2. 23. and as one that hath the seven spirits of God or the sevenfold searching Spirit of God which knoweth the hidden things of man but also under a lightsom administration of the seven Stars for a further discovery and conviction of their hypocritical practises and therefore the church of Sardis's hidden hypocrisies and inward rottenness being searched out by the Spirit of God and made manifest by the true light and Ministry of the seven Stars Angels or Ministers of the word he falls upon them with his charge against them and tells them I know thy works that thou hast a Name that thou livest and art dead Hence by the way Note Observ That Christ's spiritual Ministry in the hands of his Ministers and Embassadors can try the secret and hidden things of man The spiritual man saith the Apostle judgeth all things and is judged of none And if a private spiritual member may judge Judicio discretionis then surely much more the publique Embassadors and authorised Ministers of Christ they can try by the Word and Spirit whither our works profession
be only in name and outward or whither inward and sincere they are the Masters of the Assemblies and the experienced Elders of the church and therefore are and ought to precede and excel all others in every spiritual work and service whatsoever Observ Another Note hence is That the Spirits's Method is first to convince of sin before it manifests its remedy against sin The whole saith Christ need not the Physitian but the sensible sick and wounded Christ first convinces Sardis that she had only a Name that she lived but was dead before he lays down her remedy in the third ver in bringing her to repentance so he deales with Pergamus Thyatira and other delinquent churches also It is an Anti-scriptural Method of some that preach up faith and repentance unto a sinful and backslidden people before they have first fully convinced them by the Spirit in the Word that they are under bondage sin and misery This is no legal Method as the Antinomists do conjecture but of a spiritual and Gospel spirit for unless we be first sensibly convinced of our loss and misery by sin how should we looke for a Saviour or salvation by faith in Christ All the primitive converts that we read of were first pricked unto their hearts for sin before they asked What shall we do to be saved Acts 2. But to return to Christ's charge against Sardis I know thy works for thou hast a Name that thou livest but thou art dead as if he had said Thou hast a name a reputation that thou livest that is that thou art a faithful professing church and livest in me by faith but thou art dead that is not altogether dead for then it was in vain to put her afterwards to strengthen the remainder of grace but as good as dead low weak and infirm and that faith and profession which thou pretendest to be in thee is but as a dead profession and liveless faith Hence Note Observ That though Churches may carry a fair outward profession and a common reputation of faithful ones yet they may be very hipocritical and no better then dead liveless and rotten at the root This church at Sardis had a name that she lived but she was dead her graces were even at deaths dore yet still would keep up the Name of a christian church Who higher in profession and name then the church of Rome Doth she not take unto her self and go under the name of Catholique as if she had been the only church that holds the general faith delivered unto the Saints And yet what church more dead and rotten then she Notwithstanding our nominal faith and common-reputed christianity among us yet we may be dead to all motions and operations of all true spiritual life in the church of Smyrna cap. 2. 9. they were those which said they were Jews but they were not and Christ tels them I know the blasphemy of them that say they are Jews are not but are of the Sinagogue of Satan It is a kind of blasphemy and dishonour done unto God when under the cover of profession we endeavour to excuse our errors and profaness Open opposition is less dishonorable unto God then impure and dead lives under the vizor of profession Mat. 21.28 29. That froward Son in the Parable was less guilty that said he would not do the will of his Father then he that said I will and did it not James resolves the Question in that Interrogation of his cap. 2. 14 What doth it profit if a man saith he hath faith and hath not works can faith save him meaning a dead nominal faith without fruits and works So would I put the question here what will the pretended faith and christianity of our nominal and national christians profit or advantage them The Divel hath such a faith that is only in the tongue and the lip and yet fare nough from salvation or the grace of God these formal outward graces are so far from bringing in any real comfort or hope of glory in the future to the souls that only have them that they bring in real disadvantage and loss unto them for they argue a conviction of the truth yet a refusal thereof in the love and power thereof And secondly it hath been always a harder work of the Ministry to bring pretended and formal professors unto the power of godliness then open Harlots Publicans and Sinners witness the Pharisees of old in Christ's days and the National Formal Jews who would boast of their carnal priviledges and of having Abraham to their Father and the Oracles and Temple of God among them somwhat like the late Levitical Prelatical Tribe among us and yet who more blind and dead then they unto true spiritual knowledg And who more eager persecutors and enemies to Christ his ways and Saints then those Formal National Jews who say they are Jews and are not but are of the Sinagogue of Satan But to give you a test and taste to try whither your profession and faith be a living profession and faith or not First True and lively faith uniteth us to Christ and draweth life and vertue from him I live by faith in the Son of God Gal. 2.20 You know there is life in a body by the notions and beating of the pulses A living faith will be active and discover it self in some gracious effects and operations If Christ be in you he will live in you he will not be dead and idle but be moving in you to gracious duties and operations for there is none liveth in Christ but he bringeth forth much fruits Io. 15.5 It is true faith may not always be alike lively and active but where it is true and real it will be always living and though you be not sensible of its activity yet you will be sensible of deadness and complain under it which is a signe of a living faith though not a lively one Secondly Where this true faith is there will be its constant concomitant that forcible principle love See cap. 2. 19. Affection followeth perswasion and where love is there will be service and worke for faith worketh by love for when we apprehend by faith God's love in Christ to us it begets in us a return of love and acts of services and thankfulness to God True faith will not be idle but will be a working faith and will produce that labour of love mentioned Heb. 6.10 1 Thess 1.3 Thirdly A living faith must needs be active being wrought by the quickning spirit of Christ help engageth to action and where the spirit of Christ shall worke who shall resist his power Fourthly Where true faith is there will be high aimes to glorifie God for it will not be so dis-ingenious to take and receive mercies from God but it will study how to give and render unto God due praises and glory for it for we are not redeemed by Christ to live unto our selves but to glorifie God in our souls
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
that being made null God hath instituted a most gratious one wherein he hath freely given eternal life to all his chosen ones merited by the blood of his Son and received here in the first fruits thereof by faith and the sanctification of the spirit Object But here comes the Sophistical Iesuites and say 'T is true in rigor or Iustice we cannot merit at God's hands we cannot give him quid pro quo but in his favorable acceptance we may give him some satisfaction wherein there is a kind of imperfect proportion to divine justice and accepted by God in his goodness and mercy as good payment from us and if you will take it rather in their own words whome they designe and say there is either 1. Sat is factio Justiciae ex rigore Justiciae ad absolutam perfectam equalitatem quantitatis Or 2. Acceptationis facti ex gratia donante ad imperfectam aequalitatem proportionis ex condigno The first satisfaction they deny but the latter they grant and assert that our own works though imperfect in themselves to answer strict Iustice yet being now dyed in the blood of Christ becomes currant for good payment and Christ having merited to set a valew upon them now they are able to stand by themselves and merit upon their own account at the hands of God These are some of Belarmines's expressions I answer This distinction of satisfaction in strict Iustice and satisfaction in favorable acceptance is but vain and sophistical unto this Question I grant that our good works and holiness done out of faith are pleasing to God and accepted of him but where doth it appear that God accepts them as the least satisfaction to his Iustice in Scriptures God is not like man in humane satisfaction ready to take twenty Pounds for one hundred Pounds from his debtor where no more is to be had God will make no such complemental compositions with his debtors Divine Iustice will exact the utmost farthing either it will have full satisfaction of the sinner or of his surety either of our selves and upon our own persons or upon Christ for us And therefore it is vain to imagine such a facility or partiality in Divine Iustice as to be satisfied with a few poor unworthy raggs of our own imperfect righteousness No satisfactions will suit and comport with Divine Iustice but such as are by the same Iustice reputed sufficient such as are Christ's satisfactions and they only can do the work And therefore those pure undefiled names at Sardis are accounted worthy to walk with Christ in white not out of their own merits or the least satisfaction that they can render unto Divine Iustice but out of God's meer gratious acceptation and free love towards them They are worthy not out of Merit and Iustice but out of fitness aptness and excellency in comparison of others And so God accepts them as gratious lovely and worthy to be in his presence for ever and ever Vers 5. He that overcometh the same shall be clothed in white rayment and I will not blot his name out of the book of life but I will confess his name before my Father and before his Angels To the overcoming Saints in Sardis that shall escape the pollutions of the times there is promised a glorious white Vestment to represent the innocency of their bodies and the majesty of the glory they shall enjoy when Christ shall appear with whom they shall walk in white as in the former verse more fully Hence Note Observ The future blessed state of the Saints is not only a sinless innocent one but a most glorious one also This is manifested by their solemn investiture into that state being clothed in white rayment which doth typifie and represent as the Priests vestures of old both Innocency and Majesty and there is all reason for it for We are then made both Kings and Priests unto our God Rev. 5.10 and we shall reigne on earth And I will not blot out his name out of the book of life This is an other addition or further degree of blessedness to the conquering Saints The Spirit of God hath taken up this expression of the book of life and writing in this book and blotting out of it from the manner of men metaphorically borrowed from their practise and is very often used in the Scriptures as in that prayer of Moses Exod. 32.32 I pray thee raze me out of the book which thou hast written and according to that Imprecation of David Psalm 69.28 Let them be put out of the book of life and Rev. 22. â—9 If any man shall diminish of the words of the book of this Prophesie God shall take away his part out of the book of life add to these Psal 139.16 Dan. 12.12 Rev. 20.12 Mal. 3.15 Rev. 13.8 17.8 All which do signifie that God hath as it were a book of remembrance according to the practise of men wherein he writes and blots out that the things therein signified may be made plain and obvious to our understanding But by the way we must not be so gross to imagine that God hath a book for the help of his memory or that he writeth or blotteth out as men usually do God is no such corporeal Being to use such helps but it is to be understood metaphorically as abovesaid and per Anthropopathean according to his condescension to the capacities of men as when eyes face hearing hands c. are ascribed unto God He needs not books of writings for help of his knowledge or memory for all things past present and to come are in his fight But to understand the terms a little more distinctly know God hath a double book of life wherein he is said to write and blot out The one is that of his Decrees of his Election unto life the other is the book of the execution of those Decrees In the first book persons may be said to be written in it two ways either really or seemingly so unto others for the first they can never be expunged or blotted out of that book unless Divine Omniscience and Omnipotency should fail that is engaged for their support and perseverance which more fully hereafter shall be declared But the second sort that are but seemingly written in this book of life in the judgement of others may be said to be blotted out and cast-aways for in truth they were never really written in it So also in the other book of the execution of Gods decrees persons may be said to be written in that also two ways First really and in truth when God executeth his decree of Election by bringing and receiving his elect ones into the Gospel covenant by believing and so enrolls them in the number of his faithful ones church and family Secondly Others also may be said to be written in this book which are but only seeming and tiâ—ulary christians in respect they have taken up the profession of the faith and are added
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
the Sinagogue of Satan The words in the Greek copy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza's Version reads them Prebebo eos qui sunt ex Synaga Satana The Verb is in the Present tense I give and not in the Future and what is given Those that call themselves Jews I give or I yeild is put in the present tense either for the more certain denotation of the certainty of the good promised to come in the future for so the latter clause doth intimate I will make them that they shall come and worship c. Or else Secondly it denotes unto us that God did at that present time make some of the Iews to submit themselves unto his church as it were a taste and first fruits or as a pawn and earnest of their more full general and universal call and subjection to the Scepter of Iesus Christ which should ensue in future ages which the latter clause of this verse is full unto whereof more hereafter I formerly she wed on cap. 2. ver 9. how those Iews that are only so by lineage and descent do lye when they cal themselves Iews and are not To call ones self a Iew in those days when John wrote this Revelation was as much as to profess and to arrogate to themselves that they were the seed of Jacob and had Abraham to their Father and were the Israel of God the only people of God his peculiar Inheritage to whom the promises appertained the children of the Kingdom to whom the Oracles of God were committed and all others Aliens and Barbarians in respect of them who alone had the priviledges of the children a holy Nation the Lord's Portion who alone had the Temple Divine Ordinances Worship and clear Visions of God Now when those persons that boasted themselves of those priviledges yet persecuted reviled and blasphemed Christ and his churches as they did that of Smyrna cap. 2. 9. They cease to be true Iews and make a lye when they call or profess themselves Iews true Israelites of God when indeed they are children of the Divel and of the Sinagogue of Satan for his works and counsels they do really execute and performe they do synagere work together plot study and execute one and the same thing and therefore worthy to be denominated his Disciples of this infernal Colledg and Synagogue and not of Christ's church colledg or of the Society of Iesus Hence Note Observ That many are apt to call and boast themselves to be true Jews true Israelites of God true Christians that in truth are not for their evil works and blasphemies both towards Christ and true Christians doth evidently shew that they do lye in their Profession and Indeed are not true inward Jews and Christians but of the Synagogue of Satan You would have thought it strange to hear of a Sinagogue of Satan an University as it were for the Divel set up among the holy people of God his own Inheritance and yet it was most true John Baptist could have called them a generation of Vipers and Christ more plainly the children of the Divel for his works they did do and John here a Synagogue of Satan and that most deservedly for their contumelious reproaches and oppositions against the Gospel of Christ and true Believers We have a true counterpane of these carnal Jews among the christian churches in those days who call themselves christians and children of the Kingdome and yet only fit to be cast into utter darkness They crack of the Temple of God of Ministry of Ordinances of true Visions of God and the truth and yet who more enemies to the truth and to true godliness They are just like the Iews of old that boast of Abraham to be their Father and that they are Israelites as from Jacob and yet are ready with the Iews to crucifie the Lord of life in his Saints and followers They think it enough with their elder Brethren the Iews to have Abrahams and Iacobs to their Ancestors and Progenitors but for Abraham's faith or Jacob's spirit in wrestling with God let that alone for them that will They think it safe enough to be of Israel according to the flesh to be born in a christian Nation or church and to have some external badges and priviledges of children as Baptisme or the like then all is well whilst the weightiest things of the Law and the most substaintial parts of Religion they let ly by and contemn And what are all their arrogating Titles when truth is wanting but a kind of blasphemy and a lye I know the blasphemy of them that say they are Jews and are not cap. 2. 9. for indeed he is not a Iew which is one outwardly in circumcision of the flesh but he is a Iew which is one inwardly whose heart is circumcised and is one in the spirit Rom. 2.28 There were two sorts of people that did call themselves Iews and were not but did lye 1. The Samaritans 2. They of Iudea and Ierusalem and both by their perverse carriages to Christ and the truth did blaspheme and dishonour the honourable name of a Iew. So among christians there are two sorts that wound this honourable name of christians who call themselves christian churches and are not but do wrong and blaspheme the honourable name of church and christians I mean the Romish Popish Synagogue and many of the pretended reformed churches The first like the Iews of old cry out The Temple of the Lord The Temple of the Lord O The Church The holy Catholique Church The Chaire of Peter The infallible Chair of Peter We are the only Spouse of Christ no salvation without our jurisdiction and yet who greater blasphemers reproachers and persecutors of the true christian churches and Saints then they And seeing they will not part with the Title of the church let them keep it but is such a one as is here mentioned the church or Synagogue of Satan not of Christ and as long as their Idolatries continue she will ever be a Babel not a Bethel counterfeit Iews no real spiritual ones christians only in Title and shew not in truth notwithstanding all their high pretentions and claimes to the contrary 2. So many of the pretended reformed christians cry out We are of the reformation we are baptised we are of the Lutheranes confession we are of the Calvinists and yet no Papist more blind more ignorant more vile more profane or greater enemies to Christ in the power of godliness The names titles and honour of christians they love they esteem they expect and yet who vainer who more profane more ungodly or less deserve it then they They are only nominal christians outward Iews but to the inward spiritual Iew who more strangers to it then they Let them therefore look to it notwithstanding their high and honourable affected titles least the spirit of God shall declare the very truth and manifest to all true christians that they are only seeming Iews and do lye
when they call themselves so and that they are not of the true christian church but of the Synagogue of Satan See more hereon cap. 2. vers 9. Behold I will make them that they shall come and worship before thy feet and they shall know that I have loved thee These words contain a promise to the church of Philadelphia that Christ would make those enemies of hers the blaspheming Iews to come and worship before her feet that is would make them to submit to the Scepter of Iesus Christ and to worship him in the presence of Philadelphia which for her purity and soundness may pass for a type and figure of the true church of Christ before whom these carnal formal Iews shall fall low and worship Object But if it be demanded Whom shall they be made to worship I answer First God in Christ whom they have blasphemed and dishonoured the sole object of Divine worship which Philadelphia and the true church do honour and obey Secondly They shall civilly worship and reverence Philadelphia and the true church for the honour that Christ hath put upon her and so will think it an honour indeed to come under the same profession worship and discipline with the christian church And when I have done this saith Christ they shall know that I always loved thee and that thou wert most dear unto me Now this Prophesy and promise was never fulfilled unto Philadelphia in the full extent thereof only we read of some few of the malignant Iews given by Christ to the church of Philadelphia and others of that age but how this promise was fulfilled in the Latitude thereof it cannot enter into my understanding to comprehend For when ever did those perverse Iews that for their notorious malignity against Christ and the truth were justly called the Synagogue of Satan come and worship or bow down before the feet of Philadelphia Or when did they submit to the worship of the the churches of Christ only but in some first fruits and that before this was written to Philadelphia And when did the Iewish Sinagogue of Satan even to this day ever since become the true church of Christ more then some few scattering persons that were converted to the faith inconsiderable to the fulfilling of this promise Or when did ever God make it it eminently appear to them that the christian churches were the only beloved people and societys in the eye of God above all others in the world Seeing those things were never yet acomplished according to the fulness of this promise surely there is yet a time to come when there shall be a more universal call of the Iewish Synagogue into holy Philadelphia or the christian church then ever yet have been to this present day A Note hence will rise Observ That God will not only make the natural obstinate Iews but also their true counterpanes the nominal seeming Christians to come and bow before the true Spouse of Christ before the latter day This is confirmed from this verse wherein it is promised by Christ that the obstinate Iews should come in and worship before the feet of the church of Philadelphia but towards Philadelphia in the latter this was never as yet performed in the extensiveness of this Scripture as is above manifested therefore as yet to come to pass before the feet of the true Philadelphia the holy church of Christ And not only the natural Iews shal come in submit and joyn to the holy church of Christ but al formal birth christians shall also either come in and worship before this true church or else shall at least wise reverence this true holy church as the only beloved of Christ for the glory of the Lamb will be upon her and the Nations of them which are saved shall walk in the light of it and for her greater honour the Kings of the earth do bring their glory and honour into it Rev 21.23 And it is but just that God's true church and people should have a day too as well as their adversaries had theirs We know how that the great and lofty ones of the world have put all possible reproaches and afflictions on the Saints of God and churches of the purest judgment but yet the time is at hand that they shall be convinced and shall know the Saints to be the only beloved of God and the great interest and stay of Kingdomes and then the greatest Monarch will be glad to take hold on the skirt of a Jew to come under the protection of this holy church for their God is the Lord of Hosts Quest. And if any one ask when this shall be Answ When the fulness of the Gentiles shall come in and all Israel shall be saved Rom. 11. When Christ shall appear again for the restoring of his Kingdome then the Kingdome and Dominion and the greatness of the Kingdom under the whole Heaven shall be given unto the people of the Saints of the Most High Dan. 7.27 then shall all come and worship before Philadelphia the glorious new united christian church of Jews and Gentiles And this shall be the true Sion the dwelling place of God's glory whereunto all Nations shall flock and worship before it and become one with it or otherwise shall be made bow unto the Iron Scepter of Christ whereby he will make all the Nations of the earth to submit to his Soveraigne Authority and fall and worship before his feet Rev. 19.15 Vers 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwell upon the earth That for which Philadelphia is commended for by Christ is for keeping the word of his patience This hath either respect to Christ or unto the church as if Christ had said because thou hast kept the word of my patience that is the word and doctrine which with a great deal of patience I have taught the world and with a like patience Preached it from time to time or else the effect being put for the cause Because thou hast kept the word of my patience that is the word of my Gospel which enjoineth and worketh patience Either or both of these senses may aptly be raised and entertained from these words without any prejudice unto the truth and intention of the Spirit in these words or 2. as respecting the Church of Philadelphia This word as it was the word of Christ's patience which he taught patiently the word is for many generations so it was received and kept by her with patience and constancy for which she had the reward of being kept from the hour of temptation Quest But whither was Philadelphia so saved and kept from the hour of temptation that fell upon all other her Sister churches that she was so freed that she was not touched by it Answ It is not probable that Philadelphia went free when the ten days of persecution under the Emperours
needs be sure and firm for In him according to that of the Apostle 2 Cor. 1.20 are all the promises of God yea and Amen and that he may get the better faith and credence thereunto he adds another title The faithful and true witness Paul could publiquely profess That he was a faithful witness of the mind and counsel of God to his discsples and that he had hid nothing back that did necessarily conduce to their salvation and think ye that Christ in these Revelations hath not dealt as the faithful and true witness who is the God of all truth himself O ye of little faith that will not believe the truth of those Prophesies the downfal of the Beast Babylon and the whore together with the resurrection of the witnesses and the churches glorious restored state on earth before the end of the world which are clearly and fully asserted and evidenced from this book of Prophesies Hath not Christ promised it that is the Amen in whom all the promises are yea and Amen and coming from him that is the true and faithful witness that can never fail And to take off all suspition of failure of the truth of those prophesies there is a third property here added The beginning of the Creation of God This hath relation to that description of Christ in chap. 1. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be rendred either The beginning of the Creation of God or The principality of the Creation of God For Christ is both the beginning of all creatures for by him all things were made and without him nothing were made and he is also the supreme Prince and Governour of all the works of the creation for so it necessarily follows That all things should be subject to his principality and government who did at first create them and give a Being to them Therefore to shut up this The sayings of these Prophesies in this book must needs be sure and come to pass in their appointed seasons seeing the Amen the faithful and true witness and the Creator Preserver and Governour of all the works of the Creation hath said and spoken them who will not then believe them coming first from so faithful and true a witness and from one who is the beginning and Prince of the whole creation and therefore most able to perform them Verse 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot This church of Laodicea as she comes last in place so she comes last in spiritual graces of all her sister churches Christ findes nothing in her that is truly commendable Even in the churches of Sardis and Pergamus though as good as dead and mixed with much corruptions yet there was found in them somwhat praise-worthy some undefiled Names that were not carried aside by the false Doctrines of Jezebel but in Laodicea nothing is found commendable and therefore she hears of nothing from Christ but matter of reproof and of the desperateness of her spiritual state and condition Doubtless there were some sincere faithful Witnesses in this church of Laodicea notwithstanding the Spirit 's silence in it or else she could not be properly numbred as one of the golden candlesticks or as a church of Christ their number being but small they were not sufficient to give a denomination unto the whole for indeed a body politique whither civil or spiritual is to be denominated sound or unsound from the major part as in the case of particular souls or persons if grace be more prevalent in degree in the soul then sin and corruption it is to be tearmed a sincere gracious soul but if sin be most prevalent it may be justly tearmed a sinful and unregenerate soul So is the case of political churches if their frame constitution and matter be most unsound and corrupt such churches are not to be denominated sound healthful bodies We are not to call darkness light or light darkness Though for their profession of their faith they be called churches of Christ yet for the deadness thereof they may with Sardis be rightly tearmed dead ones yea twice dead and to be plucked up by the roots Doubtless under Prelacy both English and Romish there were and are diverse pretious christians and Saints of Christ as in the days of Elijah when the Idol of Baal and his worship and the Priests thereof were exalted yet then in that corrupt state of Israel there were seven thousand that bowâ—d not the knee to Baal yet them few faithful ones in the days of Elijah or those in the days of Prelacy c. Popery came far short to denominate Israel at that time or our English or Forraign Nations under that corrupt frame or temper of antichristian Prelacy to be praise-worthy churches or sound sincere and healthful in their general matter frame or constitution But to return to the charge against Laodicea I know thy works that thou art neither cold nor hot Laodicea was of a strange mongrel composure and temper neither cold nor hot moulded and compacted as a certain odd extraction of two contraries cold and heat I thought before this that that maxime was in all things unquestionable In medio consistit virtus It seems true Religion will not admit of that Principle for Laodicea is here blamed to be in the mean that is in a frame or temper which is neither hot nor cold By hot is here understood one that is zealous fervent in spirit for the truth and worship of God that cannot endure any corruptions will-worships or superstitions shall be admitted in the true christian Worship and Religion and such a one is called a hot fervent or zealous christian and this can never be too intense as unto the degrees thereof if it be considerate and according to sound knowledg The ignorant inconsiderate zeal is reproued and condemned as dangerous and pernitious not the sound and orthodox It is not with God's graces as with moral habits of vertues wherein both the extreams straying from mediocrity either in the excess or in the defect are faults and vices as the excess of liberality may run into prodigality and the defect into covetous parsimony or the excess in fortitude may be called temerity and fool-hardiness and the defect cowardise and pusilanimity and so in the rest but in gracious habits the case is different Souls cannot exceed therein Be ye holy as your heavenly Father is holy no less then an aim unto perfection will serve turn be zealous fervent boyling hot for God and his truth it being sound and considerate it will admit of no mediocrity Lukewarmness or half friend to God and his ways is equally an abomination in God's sight for he requires the whole heart as is coldness or deadness it self and therefore this strange commixture of tempers in Laodicea is exploded by Christ as most dangerous and pernitious and therefore adds I would thou wert cold or hot Hence Note Observ A lukewarm temper among
Christians is not only disaproved of by Christ but also dangerous and pernitious to their Souls welfare Christ could not give one good word of Laodicea for this very reason but in the next verse was ready to spew her out for this her remissness and mediocrity Some will neither be fast friends to Religion nor yet utterly opposite unto it a true hermaphroditical Laodicean temper But what makes them thus to hancker and halt betwen two extreames that they are neither hot nor cold In their very foreheads you may read the reason worldly intrest worldly profit worldly honours do so over-bias them that they will be partly religious and so far forth friends unto it as may get them repute and so be accounted prudent civil and honest men but for the better part of it to have the heart upright for God and the affections kindled and intense upon and for the glory of God in the day of tryals and persecutions they will not touch upon that they did not take Christ upon such account to follow him to his cross there they will leave him as long as he provides loaves for them they will follow him but when he is dragged to the Judgment Hall as our true summer-bird at the approach of winter they fly into their holes for security and will not appear more for Christ until he returns with a sun shine and spring of prosperity upon them These are our moderate politique state christians who are neither hot nor cold true Hermophrodites in Religion that will not move a foot farther in matters thereof then what the State dictates to them If the Prince as in the days of Q. Mary command Popery Popery shall up for them if a Q. Elizabeth succeed all presently reform and become Protestants if she will have Prelacy in the church maintained there will be found assertors enough of its jure divino if Presbitery shall take the Throne all of our State christians will presently fall in to the Geneva and Scottish garb if Independency shall get at top presently our Laodiceans run to New England for a model if that again come out of fashion they are ready to run to Amsterdam for a new pattern So indifferent are such Laodicean christians in matters of Religion that whatsoever form or intrest of all sorts shall be uppermost they will be sure to be of that side and this proceeds from their luke-warm temper and defect or want of heat or true zeal in the Religion they profess if they were zealous in any form though unsound yet they would more closely stick unto it Paul whiles he was a persecuting Saul was zealous though in a bad case So the Jews had a zeal unto God though not according to knowledg Rom 10.1 The Papists to this day continue zealous to their Superstitions and will Worship Only those that pretend highest and to be raised out of the graves of Antichrist and to come to a higher pitch of Reformation then any other christian Professors in the world are like true Laodiceans neither hot nor cold I believe that Master Brightman though not Prophetically yet prudentially enough likned and applied the state of our English church as a true counterpane of its pattern to Laodicea in the times when he wrote for we may observe still the same natural temper in her children at present as he observed in their fore-fathers in his time they are of that mediocrity that they care not what Religion they follow so their intrests honors and estates are secured and maintained I confess they are willing to admit of part of the truths of Christ in Doctrines but for the ministration of Discipline Governments and Ministerial Functions they are very well still contented to retain them that come from Egypt and Babylon and not from Christ and his holy church therefore they are to look to it least they are spewed out as their fore-fathers the Prelates for their Laodicean temper and half Reformation which hitherto they have but as yet attained to Object But here it may be said May not christians be too hot too zealous in their intentions towards things of their Religion were not a moderater carriage and temperature more commendable in them and more advantageous to the work of the Gospel then an over fiery zealous one To answer this Question first understand whereof zeal is compounded and that is first of an intention of the affections or an enlarged love on the thing beloved Secondly Of jealousie which is with great indignation and grief when an injury true or supposed is offered to the thing so fervently loved So this affection of zeal is not simply good or evil but is an indifferent passion found in men both good and evil for the Apostles were zealous and so were the Pharisees Christians were zealous so were the Jews so some of the reformed are zealous in their ways so many also of the Papists but that that denominates zeal either good or evil is first in respect of its object godly zeal must have the knowledg of a right object it must be truly God's glory God's worship God's truth God's will and doctrine either in part or in the whole and that indubitably that denominates a godly zeal A zeal to God out of Christ as the Iews had will not suffice to call it a truly godly zeal because it was not according to knowledg nor having an adequate and compleat object 't is true their zeal towards God was good and commendable in them but because it was not guided by sound knowledg it was blind and erroneous and therefore vitious for want of a compleat object Secondly It grieveth for the wrong truly done and not supposed as the Iews thought was done by the preaching of the Gospel unto the glory of God and his true worship True godly zeal must have right ends it ever affecteth and seeketh the honour of God and not self praise and vain glory Examples of this true godly zeal we have in Christ when he whipped the buyers and sellers out of the Temple Joh. 2.15 and in Phineas Numb 25.8 11. in Paul and Barnabas when they rent their cloathes Act. 14.19 and Moses when he broke the Tables Exod. 23. and in Paul for the Corinthians 1 Cor. 1.11 and for the Galatians Gal. 4.19 But many for want of right objects right ends and other due ingredients have missed of true zeal as Demetrius his zeal for Diana Act. 19. whom he ought not to have loved so Paul a Pharisee was zealous but he loved that that he should not have loved that is his own righteousness by the Law as the rest of the Pharisaical Iews did Jehu was zealous but failed in the manner 2 King 10.6 The Apostles out of zeal wishing fire upon the Inhabitants of Samaria Luk. 9.54 failed in the end of their zeal it being not out of pure affection to God's glory or out of charity unto their neighbours but out of revenge and impatience as from Bonarges Sons of
were as much hopes of us if we were altogether Romish then half Reformed as we are The reasons that this luke-warm temper is more blame-worthy and dangerous then coldness it self are First Because where there are most means of grace there should be greatest improvement Sin is more sinful where grace is more abounding the servant that knows his masters will and doth iâ— not is worthy of many stripes the sin of our first parents was the more aggravating being committed in paradice the fall of the Angels in heaven left them remediless and unpardonable and that idolatry of those twenty five men in Ezek. 8.16 between the Porch and the Altar was most detestable God would rather that his grace should not be known then that it should be neglected and despised he will be sanctified of all that come near unto him Therefore if Baal be God follow him why halt ye between both God hateth such scrupulous inquisition as if it were hard to determine which part to follow Secondly Because there are greater hopes of the conversion of the irreligious profane of the world if God shall be pleased to afford them the means then of the luke-warm christians who think all is well with them because of their moderation and peaceableness which indeed is honoured of the world and for some other external priviledges that they enjoy O! How hard a thing it is this day to perswade the moderate indifferent State-christians into the true power of godliness or unto a fervent zeal for God and his Truths they think they have enough in their birth-right church priviledges or common profession to make them everlastingly happy and therefore think they what need they trouble themselves more they never intended to take heaven by violence if it would descend unto them in a bed of Doune in an easie way then they would be in for it but if otherwise it be to be taken by striving and violence then let the violent take it for them they will have nothing more to do with it Therefore surely Publicans and Harlots shall sooner enter into the Kingdom of heaven then such easie luke-warm Professors who are neither hot nor cold I would they were hot or cold Vers 16. Therefore because thou art luke-warm and neither cold nor hot it will come to pass that I will spew thee out of my mouth The greatness of Laodicea's sin for her luke-warm temper appears by the severe punishment afflicted on her for the same one would have thought that luke-warmness being some degrees neerer unto heat then coldness should be somwhat more commendable as nearest unto heat yet they are equally abominable unto God for he will spue out all such indifferent Professors out of his mouth as offensive and nauseous to his stomack It is said by Naturalists That the stomack will rather admit of hot or cold things in it quietly then tepid or luke-warm by reason that it puts forth its digestive faculty more operative and effective towards such things in which work it is delighted but luke-warm things being near to its own natural heat and temper gives not so much delight unto it nor puts it so a working as the contrary quality does and therefore remains therein unconcocted and of easie egestion as by experiment of drinking warm water it appeareth If it be demanded who is to be spewed out The answer is ready Thou lukewarm Angel of Laodicea and thou lukewarm church of Laodicea for though the charge be directed to the particular Angels of each church yet the churches too being guilty of the same sins are under the same judgements and threats which are inscribed unto their Angels or Pastors and therefore there is still added as an Epiphonema to each Epistle He that hath an ear to hear let him hear what the Spirit saith unto the Churches For the matter of their sin it is luke-warmness an indifferent disposition and temper in Religion which is neither hot nor cold which was opened in the last precedent verse and the danger thereof demonstrated accordingly but in this by the way I would be understood not that Christ simply alloweth coldness in Religion but only preferreth it before luke-warmness for the reasons before on the last verse expressed and we daylie see that God spareth longer notoriously wicked persons or those that are strangers from him altogether rather then the luke-warm Professors and this appears from God's long forbearance of the church of Rome who hath played egregiously the harlot and departed from the truth and yet flourisheth outwardly whiles the Reformed churches are corrected and chastised out of hand when they incline unto luke-warmness and indifferency in Religion Hence Note Observ God's judgements on luke-warm Christians are dreadfully judicious This appeareth if we consider but what Christ meaneth when he saith He will spew him out of his mouth by which is meant an utter casting out of this luke-warm church from her church-state and profession he will no longer entertain her as his candlestick but will discharge his care of her in that particular as a stomack-sick person with eating or drinking that which he loatheth desireth vomit to ease him of his sickness so Christ desireth to discharge his stomack his care his vigilance of this loathed luke-warm church 2. As meat once vomited up lies loathed and abhorred and never to be licked up again but by Dogs or Sows so this luke-warm church is to be spewed out as a loathed thing not that Christ would ever return to so unclean a thing again 3. As in vomiting an unclean place is sought for so Christ will seek for an unclean place to spew out those luke-warm Professors into He will make the place of their habitation a Cage of all unclean birds Ziim and Oiim shall dwell there Hath not Christ begun this work of spewing out of his mouth the luke-warm Prelatical church within our days How long did it lye as a loathed and indigested lump in the stomack of Christ before it came to egestion This was Christ's goodness long expecting repentance and thorow reformation from our churches who began in the days of Queen Elisabeth to be warm in Religion and never came to a farther degree then luke-warmness or a moderate civil State-religion and therefore Christ's stomack being long troubled with this undigested bit up it must come at last So it was in Germany in Bohemia the Palatinate Stiria Alsatia Austria and other Provinces there whiles God expected they should reform up to the pattern in the Mount they only stick'd to Luthers and Zuinglius first principles and moved no farther and withal abated so much of their first heat that they became luke-warm and indifferent to things of Religion as if Popery and Reformation were things indifferent and so clothed their reformed doctrines and worship with many of the Harlots raggs rites and trumperies for which tepid and mongrel disposition of theirs they were severely chastised by Christ and some of the churches quite spewed out of his
mouth for this their sin hath not God done the very same thing with us here in England here of late for this hermaphrodical religion that was professed amongst us half popish half reformed half rotten half sound even spewed it out root and branch never to be licked up more Is it not also to be feared that the same mongrel luke-warm condition is creeping in upon us again What meaneth else the many vindications that are set forth of late of the lawfulness of their practises doctrines missions calls hyerarchical superintendencies national churches and maintenancies and the like If Christ have vomited them out as unholy things he will not return again to take them up they are loathed of him for their mongrel temper and therefore spewed out and if you will know who they are that endeavours to lick them up again They are dogs I mean whelps of Rome that desire to return to their vomit They are Sows I mean unclean worldlings that make their belly their God that desire to return to wallow in the myre of Antichristian fooleries I shall say no more but this If Reformation according to Gospel pattern be the way be zealous in it burn in it walk in it stoutly couragiously as children of light but if Rome be the way to the new Jerusalem take her mark follow her and be not ashamed of her for Christ will not endure a middle temperature between both either be all Romish or all Reformed there is no medium between heaven and hell neither between true christian and antichristian either be the one or the other for because thou art neither hot nor cold it will come to pass to thee as it did to Laodicea Christ will spew thee out of his mouth Be wise therefore ye children of light Hold fast the liberty wherewith Christ hath made you free Have not your faces or thoughts towards the onyons and flesh pots of Egypt again but let your faces be to Zion-wards to build up the breaches thereof and be hot zealous fervent therein and that according to knowledge and then doubtless God will be with you and lead you into Goshen into a land of peace and rest Vers 17. Because thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blinde and naked Laodiceas sin of luke-warmness had a two-fold ground or rise 1. Proceeding from a false perswasion of her own worthiness 2. From the ignorance of her own misery Her vain perswasion of her own worth proceeds from the consideration and conceit of her great wealth and riches not only spiritual which she wanted and Christ adviseth her to buy of him in the next verse but temporal and worldly she boasts her self not only to be rich and abounding in riches of both sorts but also to want nothing she had such a fulness that her contentation was compleat Many persons may abound and be rich and yet want much of fulness of satisfaction and contentation but the church of Laodicea it seemed abounded to contentation in her own conceit which is the highest pitch of riches for she had need of nothing and hence grew that sin of hers luke-warmness and half christianity From hence Note Observ 1. That the most rich and abounding wealthy churches are aptest to become the more remiss moderate indifferent and luke-warm christians In the primitive times when the churches were poor and low in the world they were purest more zealous and eminent for truth and martyrdom but when the church was indulged and lull'd in the lap of Constantine the great she grew more remiss and as riches and preferments were heaped on her she grew dayly more luke-warm till at the last she became key-cold as unto the truth as it is in Jesus and so shortly became purely Antichristian when the great preferments of Episcopal Lordships Deanries Arch-deanries Prebendaries c. were on foot among us Christ's Pastors became silken Priests and where was then true zeal for the truth That was driven into corners among some poor Puritans Brownists Anabaptists so scornfully called and the like but for the rest they were but half christians a medley of moral civilians half Romish half Reformed and this proceeds from the nature of riches and prosperity which is apter to choke the seed of grace then adversity and to bring a forgetfulness of God and a luke-warmness upon the hearts of those that do abound therein and therefore the children of God are so often warned in the Word that they take heed to themselves lest when they are full and cloyed with God's blessings through over-fulness they should forget the Lord. Thou sayest thou art rich c. And knowest not that thou art wretched and miserable c. The other cause of Laodiceas sin is the ignorance of her misery which she could not see and perceive by reason she was blinded by her outward prosperity and riches From whence Observe Observ 2. That the most ignorant and wretchedly miserable Church is the most boasting and highest pretending to spiritual riches and graces Doth not the church of Rome this day vaunt that she is the only rich one increased with goods and have need of nothing And 't is true if she only meant of worldly goods she is most pompous and replete therein but that is not all she vaunts too of her spiritual riches she calls her self Roma sancta the only Mother church the holy catholique church and no salvation without her pales the only Keeper of the Treasures of the Spirit and dispenseth them where she pleaseth and yet notwithstanding this high claim and pretence who more truly wretched miserable blinde ignorant naked and destitute of all true graces then she Laodicea was so vain-glorious that she could boast of her riches and yet she was the poorest of the seven of all the Reformed churches Our English under Episcopacy was wont to bear the Bell for outward splendour and glorying not only in her external riches but also of the magnificence of her worship beyond all others and yet among them all who nearer and dearer to her Sister Rome then she She was then looked upon as the first returning daughter to her Mother Harlot as the Apostate Bayly in his Epistle to the Reader of his book called End to Controversie testifies page 67. where he says That there were no other difference between them but that the Tapers upon their Altars wanted light and their Altars Priests and their Ceremonies purpose But the Lord since hath made a wider breach his name be praised for it and rendered her more irreconcileable to Rome then ever heretofore and we trust never more to be made up between them For further describing the wretchedness of the highly pretending church of Rome which may be truly parallell'd to the church of Laodicea in this particular of vain-glorying and boasting she hath here five degrees ascribed to her The two first are as common
will give thee the Heathen for thine inheritance and the ends of the earth for thy possession Now this cannot with any reason be attributed to that Kingdom which Christ had as God with the Father by right of Creation in the first sense because it is to be given to the Son of Man coming in the clouds by the Ancient of days long after the time of Daniel's prophesie and Christ had long before the time of Daniel even from the beginning that natural Kingdom of his as one with the Father Neither secondly can it be applyed with any more shew of reason to the spiritual Kingdom of Christ now under the Gospel because how few of the Nations of the world and Languages do as much as own or profess the name of Christ It being as some Learned observe and that aright That not a tenth part of all the Nations and Tongues in the world do as much as own or acknowledge the Name of Christ and then again among those that profess Christ how great a part thereof are Apostate Antichristians and even violent persecutors of the Truth as it is in Jesus Yea again consider how few of those in the Reformed Nations where the Gospel of Christ is in more clearness and light discovered and preached are truly sincere servants of Christ submitting with cheerfulness unto the Scepter of his righteousness owning Christ and godliness in the power thereof Therefore surely this Kingdom and happy period is yet to come as Christ says John 18.36 My Kingdom is not of this world that is of this present world but that that is to come after the Resurrection and wherein dwelleth righteousness and is here promised as a reward to the overcoming Saints and for which we pray in the Lord's prayer Thy Kingdom come which will not be given by the Ancient of days unto the Son of man until he comes in the clouds Dan. 7.13 compared to Rev. 14.14 Lastly I shall add one humane testimony and I believe will not be the least with some and that is of our late Assembly of Divines in their Annotations only on two Scriptures to prove the matter and substance I contend for to wit a more glorious triumphant state of the church of Christ before the ultimate day of Judgement First They in their new Annotations on Rev. 5.10 And we shall reigne on earth confess That this may signifie the prosperous times of the church under christian Kings and Emperours Dan. 7.27 Psal 37.11 The meek shall inherit the earth And on Rev. 2.25 26. they say Hold fast till I come signifies Till Christ's second coming general or special Power over the Nations signifies To joyn with Christ in judging the Nations c. And that giving the Morning Star signifies Christ's giving the full fruition of himself Thus far they Which is not yet fulfilled in the full extent thereof and therefore yet to be accomplished in futurity But here by the way I shall take leave to show their great mistake that expect a triumphant state of the church or that Christ's Reigne or Monarchy shall be set up in his church before Christ's second appearance in the clouds to accomplish this work This opinion is not a little dangerous and pernicious both unto the peace and quiet of the Saints and unto all Magistracy that such opinionists live under for once entertain the judgement that Christ's Kingdom is now to be set up all other Opposites and Kingdoms must down before it for who would count it a hard saying or sinful to remove humane Powers and Magistrates be they ever so just that stands in the way of the setting up of the all-righteous Scepter of Christ Is it not on this very ground and principle that every party and faction that pretends highest to Christ hath endeavoured to set it self in the Throne How was Episcopacy dethroned but that Presbyterie thought it self of Divine Right and up the Kingdom of Christ must go with them Whether Prelacy or Presbytery be of the Diviner or better Size that is not the dispute but having once entertained the conceipt that the Kingdom of Christ did consist in their Geneva model and Presbyterie what Nation was at peace among the Reformed before it was exalted and had the Throne Again This principle being again entertained by some others pretending to more holiness and truth then they O! How they labour for an eruption like an inbred wind within the bowels of the earth never at rest till it sets up its interest or its pretended Kingdom of Christ up at top Was not this the very principle and fancy that carried on those irregular heads of Munster and John of Leyden c. that made them dream of a new State come down among them from God when they were as weak frail and sinful as any others Did not this excite them to contemn all Powers and Magistracy whatsoever and to tread all under foot that stood in the way of their new Camaera And is not this again attempted and acted by some in our days that have taken up the same principle And who knows where it will rest being once set on foot or working by a fiery irregular zeal Judicious M. Hooker in his preface to his Ecclesiastical Policy though an Episcopal man yet wisely foresaw the evil of this judgement and principle and gave forewarning of the danger of it It did destroy Episcopacy and it will destroy Presbyterie and all Government whatsoever if it be not moderated and wisely regulated by an over-mastering spirit of Grace and herein I hope I have done but my duty and discharged my conscience in showing the false ground of many mens miscarriages about the prosecution and attainment of this Kingdom of Christ which indeed will never be attained to in this infirm and corrupt generation which is partly spiritual and partly carnal and they that endeavour to set it up may justly perish in the attempt being not called to it neither by God nor Christ Neither let any say hence that I contemn full and sincere endeavours of reforming of the Doctrine and Discipline of our churches unto the primitive pattern this is all that is required at our hands when God opens a door unto us unto this work it is not to set up the church triumphant before Christ shall appear to be her Captain and Leader on which then will be with great power and might and none shall hinder we are now commanded to suffer and to overcome our temptations patiently not to reigne and triumph which is reserved as a reward of our patience unto another life He that thus overcometh shall sit down with Christ in his Throne and reigne with him whiles others may be shut out for their sin of rebellion and disobedience to the Powers they live under Having shewed the danger of this false principle to wit an expectancy to reigne with Christ at present let all wise christians shun it as a ruinous house that is ready to overwhelm all that
is under it and having plucked up the rotten prop the building thereon must needs fall to ground and come to nought Cum tollitur causa tollitur effectus and instead of this broken reed let the faithful soul comfort and support it self in patience with the hopes of Christ's true and real Kingdom wherewith John was affected and supported Rev. 1.9 which shall come in glory and great power and none shall say as now Lo here is Christ or there is Christ but he shall be most evident and perspicuously glorious Lo He cometh in the clouds and every eye shall see him and they that pierced him and every one shall mourn because of him v. 7. This Kingdom of Christ is not advanced by any capricious whimsies of ours but is brought to light in power and great Majesty where Christ comes with his Armies and myriads of Angels and raised Saints Rev. 19.14 20.4 to take the Kingdom unto himself when Antichrist and all his adherents are destroyed by the appearance of the Lord Christ then shall they fly unto the Rocks and the Mountains and call to them to fall upon them to hide them from the presence of the Lamb that sitteth on the Throne and then all the Kingdoms of the world shall become the Kingdoms of our God and his Christs and he shall reign for ever and ever Hallelujah Amen And for a conclusion of all let the faithful ones of Christ hearken to the often repeated admonition of the Spirit in the last verse Vers 22. He that hath an ear let him hear what the Spirit saith unto the Churches He that is an understanding christian among you let him consider what graces the Spirit hath set forth to their imitation and approved of by various encouragements and promises of rewards and what sins and faults he hath reproved and menaced with dreadful judgements in each and every one of those seven Asian churches that he may avoid the one and embrace the other that so his portion may fall in the land of the living What was written to them was written for our example and if we be found in their conditions we shall receive our rewards accordingly for every one shall receive according to his works O Lord Christ that has moved the heart of thy servant to make these things known unto the children of men let him be a learner himself at the foot-stool of thy grace and blessed be thy holy Name that hath gone thus far with thy poor servant O let his own words be imprinted in his own heart Keep him humble Lord that he be not lifted up in his own eyes lest whiles he comes a Teacher unto others he himself becomes a cast-away O Lord Christ Give thy servant power from thy self to overcome his temptations that he may sit with thee in thy Throne even as thou hast overcome and art set down in thy Fathers Throne Pardon O Christ not only the faults of this undertaking but the many sins and errours of all his life O cover him and them with thy white rayment and then he shall walk in white before thee and at thy appearance his nakedness shall not appear Remember O Lord thy Church and People among us for good O let them hear what the Spirit saith unto the Churches That thy Name may be gloriously exalted within our days That thy Truth may run to and fro and be increased and that all be kept and preserved within the compass of their duty both towards God and Man That so we may have sweet smelling Gardens holy Assemblies within our Land where the Lord may take delight to dwell in Hear O Lord thy poor servant for thy wonted mercies sake in and thorow the Son of thy own love to whom with thy Self and holy Spirit one Eternal Ever-living Lord God be all glory dominion praise and power for ever and for ever Amen Δοξὰ μονῷ τῷ Θεῷ FINIS