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
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
add the testimony of our late Assembly of Divines in their confession of Faith set forth in the year of Christ 1651. who do number this of the Revelation in the catalogue of the sacred books of God Secondly There are other testimonies very radiant and pregnant within the said Book to prove it of divine inspiration First In that it proceeded from so highly illuminated a person as John the Apostle the beloved Disciple of Christ was which hereafter I shall evince and being directed to the seven famous Asian Churches and being by them left unto all churches unto the end of the world as the last publique Legacy of the spirit of God in this kind must needs be from the special impulse of the spirit of God seeing God would never suffer such a palpable deceit to be put upon the churches and to continue so long without controul and under his own name so often reiterated in those Prophesies if it were not from God himself and by his Spirits direction approbation and providential preservation 2. It is clear and evident that this book is from the spirit of God in that it doth fully harmonize and agree with the other indubitable received books of God that treat about the divinity of Christ and the work of our redemption Thirdly and lastly Seeing those things are evidently come to pass that this book of Prophesies hath predicted and foretold as the destruction of the seven Churches of Asia the dethroning of the Dragon the rise continuance and the fall of the Kingdom of the Beast and of the Whore riding upon the Beast c. with divers other events and contemporaries with the former some whereof are long since evidently accomplished and the rest to be expected in their determined times and periods and to be sure that this is an infallible mark of a Prophesie coming from God when we see it come to pass consult Deut. 18.21 22 verses 2. I proceed to the second Question about the Title of this book having cleared and confirmed the divine authority thereof to wit who is the Author thereof Whether this John the Divine be John the Apostle and Evangelist or some other person First They that oppose the first do offer as their reasons the unlikelyness of the style and speech that there is between this book and the Gospel of John and his Epistles which two latter agree in style and many points of doctrine but this of the Revelation is very dissonant from them both To which I answer It is no marvel in the first two of the Gospel and his Epistles though he writ by the instinct of the spirit of God as unto the substantial Truths contained therein yet he was not so strict tyed up in the history of the Gospel or in the doctrines thereof and the Epistles but was left at large by the Spirit to follow his own expressions which he wrote according to his own genius and temper being high and sublimate but here in this book he must write those things which he had heard and seen and were delivered unto him besides the Spirit in this Prophesie keeps somwhat the like and the same manner of expressions characters and method as it did of old in the Prophets Ezekiel Daniel Isaiah and others that it might appear that the same spirit of Prophesie did joyntly run through them all and were endited by one and the same Spirit so that this objection does not at all hinder but that it may be Johns the Evangelist and Apostle notwithstanding the difference of the style in this of the Apocalyps and others of John's writings Secondly They that oppose give as another reason but unadvisedly that in all the Greek copies the Revelation was entituled not unto John Evangelist or John the Apostle but unto Iohn the Divine This rather proves the contrary for indeed I should desire no better argument to prove it to be Iohn the Evangelist's for all the Learned know that Iohn was by excellency and as it were by a peculiar prerogative called by this name of the Divine because it was as it were his peculiar office and work in his Gospel to write and maintain the Divinity of Christ against those Heretiques that opposed it in his time as the Ebonites Simon Magus Carpocrates Cerinthus and their followers Yet withal I must needs say that this word The Divine in our language is too narrow a word or expression for this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is of more copious and extensive signification which makes much that it was the Evangelist that wrote this book for the foresaid reason because he was the great asserter and maintainer of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to be God and therefore had this denomination either from his work and so was entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Or lastly He acquired that peculiar Title to himself from the high Divine Inspirations and most eminent Discoveries he had from God beyond any others of Christs Disciples in those his Visions and so being very frequently and eminently conversant with God he might justly acquire unto himself the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of John the Divine but I rather think the former was the more genuine reason and ground of that Title In the next place in the affirmative I shall endeavour to confirm that this John who is the subordinate Author of the Apocalyps is Iohn the Evangelist and Apostle To this purpose consider what is written cap. 1. 9. when Iohn was in the Isle of Patmos under banishment and affliction for the testimony of Jesus and the Word of God that then he received his Revelations which doth agree with all antiquity and ancient Fathers who all testifie with one consent that Iohn the Evangelist and Apostle was there banished And secondly as a testimony from the best Antiquity as Aretas witnesseth Basil Gregory Cyril Epiphanius Ireneus Hippolite and most of the ancient orthodox Councels plainly avouched this of the Revelation to be Iohn the Apostle's This Iohn then the Author of this book was the son of Zebedee the brother of Iames Major or the great and the Kinsman of our Lord's and his beloved Disciple who was alwaies one of the three great witnesses with Christ in his most retired and eminentest actions and miracles of his whole life who after Christ had accomplished the work of our Redemption on the cross and was ascended he followed the work of his Apostleship and as Antiquity and Church history testifieth having with the rest of the Disciples after Christ's ascension received power from on high and the gift of the holy Ghost his Province fell in the lesser Asia for the work of his Ministery where it is very probable that he not only preached converted and founded those several Churches mentioned in the beginning of the Revelation in the Cities of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis and Laodicea but also it seemeth
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
though he were the great Apostle of the Gentiles and so calls himself and glories in the priviledge and that he was an Hebrew of the Hebrews Phil. 3.5 that is born of the ancient Hebrew race and linage and one mighty in the Law brought up at the feet of Gamaliel yet how often doth Paul inculcate in his Epistles Paul the servant of Iesus Christ Rom. 1.1 Phil. 1.1 c. Tit. 1.1 c. David a King should rather glory to be a servant unto God and a door-keeper in his house then to live in the courts of Princes Observ 3. If the highest in repute and office in Christ's church be but servants then not lords the grave Apostles Paul James John are but servants and would be accounted but as the Ministers of Christ 1 Cor. 4.1 and not as lords and masters over the churches faith 2 Cor. 1.24 1 Pet. 5.3 Christ alone is the great Dictator and Imposer of Tyes and Rules upon the conscience of his people Matth. 23.13 The greatest Apostle Bishop Pastor or Elder deserves but the honour of a Servant Minister or Steward in the church not of a Lord and Master their work is a work of service to perswade entreat convince by reasons not to impose dictate and compel In short they can impose nothing as necessary to be believed done and practised which is not according to the mind of God and that neither in their own name or for their own ends for they are servants not at their own dispose but at the call beck and direction of another even of their Lord and Master Christ There is also somwhat to be considered in that when Christ precisely sets down and takes notice by name to whom he gives this Prophesie His servant John Whence note 1. That the truth of a Prophesie depends much for credit on the credit and reputation of the Relator John was Christ's beloved Disciple most highly illuminated in the mysteries of the Eternal Word of God John was a Prophet and the last that had prophetical Visions to a full discovery of the state of things to the end of the world and therefore there is an Anathema gone forth against all persons that shall add or diminish from the words of this prophesie in the 18 and 19 verses of chap. 22. for there is no other discovery of the state of affairs then what is in this present book to be expected until the end of all and therefore the Spirit of God in the second verse the better to gain belief and credit unto the Truth of this prophesie and unto the subordinate Instrument and Author thereof describes his Excellencies Offices Gifts and Qualities in these words Verse 2. Who bare Record of the Word of God and of the Testimony of Jesus Christ and of all things that he saw You have in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who witnessed a Record or bare a sure Testimony and that of three things First Of the Word of God Secondly Of Jesus Christ Thirdly Of All things that he saw Wherein two senses or Interpretations offer themselves to the view Whether this Record be to be taken singly as Iohn was an Evangelist and bare testimony of the Divinity of the Word as one with God and that Word was God Iohn 1.1 and this Word was made flesh in the person of Jesus Christ and so bare record of all the acts and miracles which he saw this divine person do and perform through the whole course of his life here beneath Or secondly Whether this Record of the Word of God and the Testimony of Jesus Christ and of the things which he saw be to be understood of the Truth of the Word of God in this book of Prophesies which Jesus Christ did testifie unto and was made apparent by Visions unto John Indeed I shall willingly admit of both senses and I am of opinion the Spirit of God in this verse aims at both for adding the better authority and credit to the truth of this book of Prophesies and though the Gospel of Iohn was not written when this Revelation was given yet by his constant preaching he might well be seen to bear Record of the Word of God and of Jesus Christ and of all things that he saw 1. From the first sense Note That they that are the faithful Publishers or Preachers of the Word of God and of Jesus Christ gets best credit and reputation to all other their relations 2. Another Note is That they are fittest to receive Visions or Prophesies from God that bears the faithfullest Record of the Word of God and of Jesus Christ Iohn was now a prisoner and under banishment for the Testimony of Jesus when he received those Revelations Paul as a reward of his faithfulness in his Ministery and Apostleship had even here an irradiation and taste of the heavenly glory when he was wrapt up in the third heavens The Prophets of old Ezekiel Daniel Ieremiah c. received those visions of God high and excellent ones because they were faithful witnesses of the Word of God and publishers of it unto others and the reason hereof is because they whose minds are most conversant with God and exercised in his Word are fittest Instruments to receive and know the mind of God for omne simile gaudet simili Every like desires communication with its like Verse 3. Blessed is he that readeth and they that hear the words of this Prophesie and keep those things which are written therein for the time is at hand You have again the promise of blessedness made to those that keep the sayings of this Prophesie in the last chapter verse 7◠From which promise here in the entrance of the Book and in the end thereof reiterated and made good to such as keep the sayings of this Prophesie you may observe Observ 1. That this prophesie is not altogether inaccessible but to be understood of such as diligently enquire thereinto by the help of God's Spirit If the discovery of this Prophesie were not feasible how vain would it be to promise blessedness to the diligent observers thereof I conceive it would be very derogatory to the Divine Truth of God to make such a supposition Besides the sayings of this Prophesie are to be read heard and kept and therefore most absurd to conclude that it is so hidden as not to be understood in the scope and substantial part thereof From the promise of blessedness Note Observ 2. That this book of Prophesies contains most excellent and useful things to be understood kept and observed How singular useful it is to foresee the coming either of the day of joy and tryumph or the day of evil and affliction That our Spirits may be born up and our hearts comforted under all conditions in the certain hopes and expectancy of the one and that we may not murmure in the other but acquiesce under the hand of God in patience until the day of the wrath of the Lord be past and
utter overthrow chap. 31. v. 3. c. It is also somwhat against reason that Saul should be all the precedent night at Endor and on his way coming and going and that under great dejection trouble and consternation by reason of his hard fate foretold him and yet notwithstanding he should the immediate morrow joyn Battel with the Philistines is in my apprehension a very unlikely conceit I shall only add and conclude with that of the Psalmist O teach us O Lord to number our days that we may apply our hearts unto wisdom that both God and the creature may have their dues Vers 11. I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna unto Pergamus and unto Thyatira and unto Sardis and unto Philadelphia and unto Laodicea After John was set by a spiritual rapture in a fit frame and posture to receive those divine and excellent Revelations he in this verse makes an entrance into his first vision which was the effect of that great and mighty voice that he heard as of a Trumpet saying I am Alpha and Omega c. This was Christ as is manifested in verse 8. compared to the 9. who is the beginning and last of all things and who is the giver out and author of this Revelation unto John and gives him this vision concerning the seven Churches by way of an admonitory Epistle unto them and what he sees and shall be represented unto him in those visions he is commanded to write them down and send them to the seven famous Churches which then were in Asia minor at Ephesus Smyrna e. Hence Note Observ That the true Ministers of the Gospel must deal very faithfully with their churches in their doctrines and prophesies they must come with real visions of God not feigned ones Paul did profess unto those he wrote that he kept nothing back for their good but discovered the whole mind of God unto them They are to observe God's motions and directions when he moves they must move when he stands still so must they If God commands them to come with the doctrines of peace and consolation they are not to come with the doctrines of judgements and if God proceeds in anger wrath and judgments against a people for their sins the Ministers ought not like the false Prophets in Jeremiah preach peace peace and sew pillows under their elbows to build them up in security and so make them ripe for destruction neither are they only in a perfunctory way to preach the mind of God unto their churches but they must follow John's example here whatsoever vision or burden is made known unto them from the Lord they must for the more certainty and better observation thereof write it down and send it and commit it to their churches keeping this rule the Apostles kept in committing their doctrines unto writing a sure way of preserving it for the churches of Christ to the end of all Vers 12. And I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks Verse 13. And in the midst of the seven Candlesticks one like unto the Son of man clothed with a garment down to the feet and girt about the paps with a golden girdle John having heard this great and terrible voice he turned to see the voice that spake unto him Either this is to be taken metonimocally where seeing is put for understanding that is he turned rightly and distinctly to understand the voice he heard or else to be taken per Synecdochen part for the whole that is he turned to see the voice that is the person that uttered the voice From hence note Observ That God's faithful ones are very intent to know the mind of God in all the discoveries of his Will They are not those that desire to know their master's will darkly and in part they are willing to know it fully that they may fully obey it It is but a fruitless hearing to hear the voice only in the ministery of the Word of God and not be intent upon the intendment and substance of it The word of God though it be the power of life unto all that believe yet without this is but as a meer voice and a dead letter Those with Paul Acts 9. when he was strucken down when he was going to Damasco heard the voice but saw not him that spake unto him so many in our days do hear the same voice of God that strikes thorow other souls unto conversion whiles they neither see nor understand the meaning of God in the voice either to their comfort or conversion No sooner was John turned to comprehend more distinctly this voice that spoke unto him but presently he had a vision presented him of the seven golden Candlesticks and one like unto the Son of man in the mids of them what is meant by the seven golden Candlesticks I refer to the last verse of this chapter where the Spirit it self is Interpreter But by the way this Note ariseth Observ That God reserveth his choisest discoveries for the most diligent and enquiring souls John when he turned to see the voice and being turned he saw seven golden Candlesticks c. When souls turn to God and enquire carefully after his will God will be found of them they are the Treasurers of his mind The secrets of the Lord are with those that fear him They shall know the intendment of God in all the revolutions and providential percussions of the Nations of the world If the Statists of the world would know what would be the event of things their best counsellors would be such as are the wise and diligent observers not of Stars flying of Birds the bowels of Beasts and such Ethnick fopperies but of the voice of God in his holy Word Observ 2. The things contained in this book of Prophesies are most certain John saith not he heard only a voice but he saw seven golden Candlesticks c. The sense of sight is the most certain most evidential of all the senses 1 Iohn 1.3 And indeed this whole book is a book of visions presented unto Iohn and which he saw in Patmos Now in all visions there are some representations made either to the eye of the body externally or to the eye of the minde internally Secondly In every vision there is somthing that is Future and therefore it is somtimes called prophesie or prediction Isa 1.1 Thirdly The party to whom it is made hath a strong irradiation of Spirit and mighty light over-powering him to make him obedient unto that heavenly vision and so is put out of all doubt of the truth of it Fourthly It is in great evidence when the party is awake Dreams are but obscurer visions when men are asleep and therefore visions are the more evident and excellent discoveries of the truth In this
some of the mistakes of our Translators Consult to this purpose Luke 7.24 Mal. 3.1 and therefore it should be better rendered here Messengers write unto the Messengers of the seven churches And the Ministers of the Gospel are so termed because they are persons sent and commissionated by Christ to preach and teach his Gospel amongst his churches Matth. 28.18 Having cleared what is meant by the Angels or seven Stars of the Asian churches I shall draw these notes Observ 1. Christ hath an especial eye of providence and hand of protection over all his faithful Ministers of his Word in the most terrible times of wrath and judgement He takes them in his right hand claps them under his wings for safety Noah who was a preacher of righteousness was preserved in the Ark when all the world was drowned Righteous Lot was preserved when Sodom flamed in fire Ezekiel Daniel Mordecai c. were preserved in Babylon when the Inhabitants of Judah suffered all the miseries that an insolent Conquerour could lay upon them How Luther was preserved when all the antichristian world sought his ruine is most admirable to consider I have heard it related that that most famous Minister of Christ Peter du Molyne was preserved in Paris being a sucking childe by his Nurse under a tub when the bloody massacers did not spare man woman or childe of the Reformed Faith that he might afterward become a star in the firmament of Christ's church And the reason of all this is they that are most engaged for Christ in his work and ministery he does most engage for their safety and protection Satan is their greatest enemy therefore Christ is their greatest friend and bulwark Oh that all the Ministers of our churches were shining stars faithful Angels or rather faithful Messengers of God's word and truth Then Christ would carry them in his right hand of protection and they should be as the apple of his eye unto him The Angels Messengers or chief Ministers of these seven Asian churches are here represented by stars Stars always in prophetical Scriptures signifie eminency splendour light and excellency How art thou fallen from heaven O Lucifer thou son of the morning meaning Nebuchadnezzar Isa 14.12 and Rev. 18.10 I saw a star fall from heaven which connotes the fall of a most eminent high and excellent person From hence note 2. Those that are the dispensers of Christs mysteries ought to be more eminent and excellent in knowledge and holiness then other inferiour christians They are figured by stars by the shining heavenly lamps they are the salt of the earth their lips should especially preserve wisdom they should be as stars of the greater magnitude shining in the firmament of their churches they are the Overseers of the flock to go in and out before them in soundness of life and doctrine yet too though their light be great shining and eminent yet let them consider they are but stars their light is borrowed from the Sun they should not advance it to that pitch as to make it an infallible light but they should eye the Son as the fountain of all true light to keep them in their proper Sphere and not to lord it over the Lord's inheritage Let them remember too that they are stars whereof some may be erratique as well as fixed ones Christ alone is the true light the true morning star that whosoever shall receive light from this true Son of righteousness he cannot be deceived but at last shall be brought to the Father of all lights 3. Another Note is That the Ministers of Christ are in an high and honourable calling They are figured under the types of stars celestial lights they have the same Titles of God's ministring spirits The Angels they are his Messengers that goes on his errants his Ambassadours to treat with man about the great mysteries of heaven Hence ariseth another corrolary That all Christ's ministers as they are stars though differing from one another in glory in parts gifts and graces yet not differing in power nor Lords over one another They are Angels that is Messengers Ambassadours not Prince Cardinals not Lord Bishops Every church here had its Angel its Bishop its Pastor its Elder not many Bishops not many Elders in a classical form over divers churches but every church had its Angel its Ministers or Officers Ephesus had its Anâ—gel Smyrna its Angel c. not that Ephesus Angel either singly o. joynt with two three or more were superintendent over all the rest Here is a farther description of the terribleness of the appearance of Christ in this vision when he cometh in power and judgement Out of his mouth went a sharp two-edged sword and his face shone as the Sun in his strength The sword of the mouth is taken in Scripture for the words or doctrine proceeding from the mouth Psalm 56.5 Prov. 5.4 Job 5.15 The word of Christ is here called a sharp two-edged sword it cuts both sides but in a diverse mode it wounds the penitent but for their recovery and to bring them unto Christ and so it is mighty in operation Heb. 4.12 And secondly It is a destroying sword to his adversaries Rev. 19.15 Out of his mouth went a sharp sword that with it he should smite the heathen Hence observe Christ's word is very powerful and piercing it divides between the bone and the marrow between the soul and the spirit it is Telum Achilleum Achilles Spear that can both hurt and cure kill and make alive But it may be here questioned whether this figure of a two edged sword that went out of the mouth of Christ may not signifie and represent a material sword also I answer affirmatively That Christ also is to use that sword which is to smite the heathen with and that is a material one for he is to rule them with a rod of iron Rev. 19.15 Now how it can be understood that Christ is to smite the heathen with the sword of his mouth that is his word or rule them with his word and doctrine I see but small reason for such an interpretation and seeing too when he does this it is in fierceness treading the wine-press of the wrath of almighty God But then some may say Does Christ judge and smite his enemies only by the material sword I answer No first he goes out with the sword or spirit of his mouth to wit his divine truth and word to make manifest destroy and overthrow all antichristian Idolatry and Worship 2 Thes 2. Then secondly he goes out on the red Horse of war with a material sword to destroy the Beast and the false Prophet and their adherents and they are so smitten and destroyed that the Fowls of the Ayr are called to the prey to eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit upon them and the flesh of all men both free and bond
them to their Master who after he hath proceeded on his white horse with offers of peace and reconciliation and they continue obstinate and not turn by repentance he can go forth on his red Horse of wrath and fury and remove his candlestick his church and the glory thereof from amongst them and leave them desolate The first that I read of that extended the wings of his authority beyond his own just limits and boundaries was Victor Bishop of Rome about the end of the second century who hotly contended with Ireneus and others of the Affrican churches to have a Supremacy over them and to impose his Dictates on them and that very pertinaciously about a frivolous controversie the observation of Easter Herein that mysterie of Iniquity did begin to work which in few after succeeding ages came to its full stature To this I shall only add that all ancient and modern history both civil and ecclesiastique do testifie that this Prelacy and affecting of Supremacy over other churches whether it be in one single church person or many combined ones hath not only been very dangerous and prejudicial to the faithful churches of Christ but is and hath been always the very first born of pride and luxury Thirdly Another reason is that Christ writes particularly to each of the seven churches is to shew That Christ hath an equal care and respect to all his churches whiles they continue his though under foul prevarications and backslidings Christ hath bowels of compassion towards them as long as they keep faithful to his name though otherwise in themselves very faulty and he is found to be walking in the midst of them providentially caring for them holding the seven Stars in his right hand and teaching them by his Word if so be he may bring them to repentance Lastly These messages are directed to each particular church out of Christs especial tenderness towards them that they might endeavour to reform their enormities within and amongst themselves That the churches errours and infirmities may not be told in Gath nor published abroad to their reproach amongst their enemies whilst there is any hope of the recovery of backsliders Christ comes with a rod and strokes of a loving and tender hearted father to cure them not to shame and reproach them and therefore Christ directs John to write his messages to the Angels of each particular church To the Angel of the Church of Ephesus Write What is meant by Angel I refer to the sixteenth and last verses of the first chapter But the question is Whether by Angel of the church of Ephesus be intended the chief Pastor or Bishop being as Superintendent or Archbishop over the rest of the Bishops and Pastors of the church of Ephesus Or Whether the Angel of Ephesus were the Metropolitan over the other six Sister churches I answer first to the latter There is no colour at all for that opinion for the reasons but in the former page specified and to add a word Because Christ commands each Angel to reform their abuses within themselves He sends not the Angel of one church to reform another that has no authority over it the Angel of the church of Ephesus is not sent to Smyrna nor Smyrna unto Ephesus nor unto the rest but an extraordinary Officer a Prophet John a man of God is sent unto them all to tell them of their faults and to exercise that authority which Christ hath given and deposited in all his Gospel churches and to each of them in particular for their dealings and recoveries out of their backslidings Indeed any one that hath an extraordinary Spirit and call as John had may exercise that unlimited authority over the churches of Christ but I know not any in these days or since the Apostles times that do pretend unto it but that great and rampant Roman man of sin who is the great and only pretender to that Spirit of Infallibility and yet who more fallible then himself in his judicial sentences doctrines and ways of worship Indeed if he had what he pretends that Spirit of infallibility justly might he assume authority in censuring directing and governing all other churches but before that does appear let himself and others that assumes the like authority with himself hide their faces in shame and confusion for ever Secondly To the first question I answer That those I confess of the Episcopal Interests do hold that the Superscription of the particular church directed to the Angel of the churches of Ephesus Smyrna c. do intend and signifie that they are directed to the chief Pastor or Bishop that is supream Overseer Director and Mediator over all the rest of the Bishops and Pastors of the particular churches within Ephesus Smyrna c. As if this had been written to the Angel of the church of England that is saith the Episcopals to the Archbishop who is the chief Prelate and Bishop over all other the Prelates and Bishops in England Or if it had been directed to the Angel of the church of London Salisbury Exeter c. that is say they to the Bishop of London Salisbury or Exeter c. who is the chief Bishop Pastor and Overseer over all the rest of the Bishops and Pastors within his own Jurisdiction and Diocess I answer first that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate according to the Latine Dialect Bishops and Pastors or according to our own proper Idiome Overseers and Feeders of the Flock are Synonimas and are but as several denominations of one and the same Office which do arise from divers acts therein For the faculty of over-seeing guidance and direction he is called a Bishop for that of teaching instructing and spiritually feeding his flock in all kinds he is called a Pastor and very often too in Scripture for his rootedness and soundness in faith life and doctrine he is called an Elder so that these are but several names of one and the same office and often applyed in Scripture reciprocally to one and the same person somtimes he is called the Elder of the church somtimes the Bishop somtimes the Pastor to denote unto us that such as guide well their flocks and feed them with the green pastures of wholsome doctrines are most worthy of double honour amongst the Saints but lest herewith they should be elevated above their proper station they ought to eye another Title too which is given them in Scripture they are Ministers that is Servants that attend on Christ and his churches they receive Christ's messages and commend them unto his churches and come again with returns of the churches improvements in obedience and thankfulness unto Christ and for this reason they are here entitled by the name of Angels Messengers Ambassadors or Ministers of Christ and how these humble Titles of Servitors and Messengers will suit and agree to the Lording stomacks of Metropolitans and Lord Bishops or chief Pastors over many
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
very sin abundantly witnessed against by God in most of the old Prophets When as some would stand up and prophesie peace when there was no peace as Ezek. 13.10.16 And what have they to do with peace while their hands are full of blood and iniquity I could wish it were not the sin of some of the pretended Angels of the churches in those days where is that faithful one to be found It may be one of a thousand that as a true Angel or Ambassador from Christ will deal roundly with their sins and tell Israel of her sins and Judah of her transgressions Good Physitians will search the wounds thorowly the rather for to cure them It is also Christ's method to lay open the wounds and sins of his churches that so he may like the good Samaritane pour oyl into them and heal them and bring to repentance Christs Ministers should follow their master's pattern deal faithfully simply and roundly with the sins of their people according to Gospel rule in that case provided and not as many do speak peace and words of comfort the true portion of spiritual members of Christ unto professed enemies to Godliness and the Saints scorners and deriders of Christ's ways and ordinances drunkards swearers c. what have such to do with the childrens bread so continuing unrepentant and obstinate It is much to be feared for this lukewarmness of many Ministers and churches it will come to pass that Christ wil spew them out of his mouth cap. 3. 16. as he did the church of Laodicea and the church of Israel of old Mat. 21.43 I shall only add that of Ezek. 13.22 23. to be seriously considered in the close of this point The Prophet speaking to those that sowed pillows under the Arms-holes because with lies ye have made the heart of the righteous sad whom I have not made sad and strengthned the hands of the wicked that he should not turn from his wicked way by promising him life Therefore ye shall see no more vanity nor divine divinations for I will deliver my people out of your hand and ye shall know that I am the Lord. Observ 2. Another correllary hence riseth That all churches and persons ought to have and receive a due acknowledgement of all graces and vertues that they are eminent in though chargeable with many defections and failings otherwise Christ spares not to acknowledge but makes honourable mention of the graces of the churches in this and the next chapter though otherwise many aberrations and failings were laid unto their charge Though the church of Ephesus was to be reproved for the coldness in her first love yet she had these commendable vertues and graces in her constancy and patience under sufferings for Christ's sake and hatred to all evil workers and false lights and Apostles that come with doctrines destructive to the great fundamental or corner stone the true doctrine of faith in Christ and so Christ proceeds with the other churches in the like method and lays a commendable character on them all for those graces in them worthily calling for it Paul could give a just acknowledgement to his brethren the Jews though otherwise perverse enough bearing them witness that they had a zeal to God though not according to knowledge Rom. 10.2 And Christ told the Jews and spoke it with approbation and to their commendation Ye believe in God believe ye also in me It is the great fault of most of professors of these days of all sort of perswasions that they will not almost acknowledge him a brother in Christ or give him the right hand of fellowship that is not baptized into the same opinions and interest with himself but this rather savours of a spirit schismatical and factious then of a meek christianlike peace-making temper which will bear all things that are indifferent rather then break the communion and unity of brethren who have put on one Lord one Faith one Baptisme O! what a lamentable practise it is for such as are Presbyterians to rake up all the faults and dirt they can and cast it in the faces of Independents And again for Independents to cast it back on the Presbyterians and both of them to cast it in the faces of those called Anabaptists and they again as ready as the former to repay it back again Why Have you so learned Christ O! for shame let all that fear God of each sort be ashamed of this unchristianlike practise let it not be told in Gath nor published in Askelon but follow the steps of your common Saviour what you see of God in your brethren commend it encourage it cherish it Though there may be failings in each sort and that great ones yet for that grace and appearance of God in them love them honour them and think better of them then of thy self though thou mayst be righter in some externals of Worship then they yet they may be righter then thee in doctrinals and though thou art sounder then they in doctrinals yet they may be the more holy and better men I speak not this to comply with any corrupt doctrine or worship but to give every one his due titles of honour love and commendation for their gifts and graces and for their faults and failings deal with them in a spirit of love and charity Gal. 6.1 for their recovery and repentance according to Gospel order for so thou mayest win thy brother but by the other way thou art sure to drive him farther from thee It is observable that the Familistical Notionists the Quakers in these days are highly baptized in this sin and out run all others in this uncharitable and unchristian-like practise they are sharp censurers of all others churches and persons that will not run in the same fanatique wilde courses with themselves and which is strange and most observable is that they never will acknowledge nor give a due commendation to any though never so self-denying and godly and filled abundantly with all the graces of the Spirit unless they take up the same mad opinions with themselves and therefore not strange when they have lost the spirit of love and charity and in stead thereof are filled with a spirit of self-fulness and pride that they tread under foot the blood of the covenant as an unholy thing and so carried on to damnable and blasphemous opinions and heresies Amongst the many reasons that we ought to give a due acknowledgement to the graces in the godly these are some 1. That God may have the due honour as the author of them 2. Because all graces are of the same Spirits working and therefore worthy of honour wheresoever they are found 3. For the encouragement and cherishing all persons under all hardships and afflictions in acquiring and maintaining those graces alive fructifying and effective 4. And lastly That their sins may not so discourage the godly as to think nothing praise worthy in them whiles they have many things in them worthy to
be praised cherished and followed as having the impress of the Spirit on them Christ having given his approbation of the sufferings constancy and patience of the church of Ephesus for his names sake and taking notice thereof as their works catexochen I know thy works that is I take notice of these your graces and works of suffering patience and zeal against such workers false Teachers and false Apostles and these are your good works worthy of commendation and imitation in you Now in all our actions observe there must be many circumstantial ingredients to denominate them by the name of good works according to that old rule A Quo cui quomodo quando First They must proceed from a true Fountain God's Spirit must be the first Mover and Author of them corrupt Nature can produce nothing higher then it self Rom. 3.9 10. God can look upon none of our duties or works with an eye of complacency unless they have in the first place his stamp upon them Secondly Cui You must examine to what ends and to whom to whose name and glory they are directed if we sacrifice to our selves for our own ends and advantages our sacrifice is in vain an abomination and as the cutting off a dogs head in as much as we do it unto our selves and not unto the Lord consider Isa 1. A good action or work may lose its crown for want of a right end If we pray repent mourn for sin c. which are necessary duties yet if we only respect our selves and our own ends to wit to be freed and delivered only from wrath to come not having an eye to the sanctifying of God's name thereby we may lose much of the comfort of those duties if not the duties themselves become sin unto us for all must be done unto the glory of his Name Thirdly You must consider the Quomodo In what manner works are to be done to denominate them good they must not be done Pharisaically to be seen of men so they lose their reward The sufferings and patience of the church of Ephesus for the name of Christ were highly commendable graces in them yet if they should affect them as the popelings do to attain to themselves the glory and name of Martyrs they had their rewards The Familistical Quakers of these days do most perversly walk in the same steps highly affecting sufferings and rushing thereinto not considering the Cui nor the Quomodo neither to what end they do it nor the manner how they do it Indeed persons may suffer justly for their pertinacy and obstinacy against Magistrates but not for the name of Christ unless in his providence he calls them to it Therefore Fourthly The Quando is also to be considered the time when they are to be performed To bestow a beneficence on a rich person or one that wants it not it cannot be called an act of charity for they are able to make retribution for it but to do it towards Christ's poor afflicted members when their wants and necessities call for it then it is truly a good work Secondly To draw sufferings on ones self for ones pertinaciousness in opinions not relating as necessaries or fundamentals unto salvation and so disturbing the peace of Commonwealths in the promotion thereof this cannot be termed a suffering for Christ's name But it must be clear and real Truths that justifies a soul in his sufferings for it that the soul and conscience be kept undefiled thereby and so become a faithful witness unto Christ and the Truth when God calls him to it in clear dispensations of providence See more hereon in v. 9. of the former chapter Fifthly in the last place understand That the best and choicest of our works though they are all rightly circumstantiated as aforesaid yet strictly and simply in themselves according to the rules of Justice they are not to be called good works for so and in that sense God is only good Mark 10.18 and our best works being mingled with much weakness and imperfection in the production of them though the agency of God's Spirit is manifestly in them yet passing through corrupt conduits and the hands of sinful instruments they receive a tincture of the vessels and defilement from the sinful Agents that do produce and effect them and so singly in themselves are sinful and imperfect But as our persons are accepted in Christ our works though otherwise weak sinful and imperfect in themselves being performed in the sincerity of our souls God accepteth as good holy and perfect as being done and presented in the name of Christ and upon that altar that both sanctifies the gift and the giver In vain to seek for an acceptation of our works before our persons be in Christ then he accepts the will for the deed and our works though weak and imperfect in themselves yet in Christ and as flowing from his divine efficiency they are accepted of God as most holy good and perfect I shall in the next place consider more especially what was commendable in the church of Ephesus which was the labour and patience they under-went for Christ's sake which did manifestly appear in their zeal against evil doers and false Apostles which they could not bear From hence Note Observ That it is equally burdensome troublesome and grievous to Christ's faithful churches to have evil doers and false teachers amongst them The one doth corrupt their manners the other their judgements the one is pernicious in their examples the other in their doctrines the one destroyeth the life of godliness the other the truth of God and where the one is tolerated the other follows also for if evil workers are forborn in the churches their judgements will be soon corrupted to endeavour to uphold their more corrupt practises for such as keep not to the commands of God he gives them over judicially to embrace and follow false Teachers and to believe lies and vanities And secondly When false Teachers are tolerated quickly follows evil practises When in the time of the late Bishops in opposition to the godly it was asserted that the Law that required the observation of the Sabbath was not moral but only humane and Ecclesiastique what followed that false teaching but most profane and wicked practise of carding bowling sporting revelling drunkenness and all sort of profaness upon that day Uprightness in life and doctrine are the two pillars of a church and where one fails the other will soon fall to ground after they are as inseparable twins the corruption of the one will be the death of the other It is to be observed as soon as these primitive churches entertained false Apostles amongst them we presently hear of the obscene Sect of the Nicholaitans following the divel will not be contented to corrupt the head only but the heart also and if in the first place he corrupts the heart the evil affections will soon fume into the judgement and darken the understanding wherefore a use of caution
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-pseudo-Apostles or false Apostles as well as Corinth and other churches 2 Cor. 11.13 who pretended themselves to be true Apostles of Christ who under that pretence came with deceitful and soul-destroying doctrines as That the Resurrection was past already That the Mosaical Law was to be joyned to faith in Christ for justification That the community of all things and women were lawful which they called spiritual marriages which the sect of Nicolaitans held These were the errours of the false Apostles of the primitive days Now the Apostles of Christ were extraordinary Officers sent by him so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one sent to his service for the publishing the Messias and his doctrine over the whole world and so were universal Officers and could act in and over all churches by their Apostolical authority but for others to argue from their practise that are ordinary officers and of an ordinary spirit that they may act as they did is a meer non sequitur Now the false Apostles would it seems needs arrogate the same authority to themselves in imposing their dictates upon the churches but the church of Ephesus had so much spiritual wisdom as to try and examine them and so found them false ones and liars Hence note That it is a most commendable practise and duty in Christ's churches to make a diligent and narrow inquisition into the truth of all doctrines and teachers that come among them The church of Ephesus was very famous for this very thing and an Euge given them by Christ for this action And indeed how could they or any other churches find out the deceitfulness and falsity of those that were false Apostles and false Teachers unless they had tryed and examined their doctrines Paul accounted the Bereans more noble then others for this very thing for the enquiry into the truth of his doctrine whether things were so or no as he delivered unto them for indeed it argues a most stupid kind of disposition to receive all things that comes from men without enquiry either into the truth thereof or at least the integrity faithfulness and the authority of the Relator thereof for as some truths lie deep and every common person or member cannot fathom it yet every one though never so weak that cannot satisfie their consciences by their own sight in the entertainment of a truth yet can in part acquiesce in the ability and fidelity of their Teacher and so may get much satisfaction unto themselves from the authority of their guides and teachers therefore it is a duty incumbent on all First for the more spiritual and quick-sighted christian to try all things and to hold fast what is good Next for the weaker christian to try the faithfulness and integrity of his Teachers and to hold fast what he commends unto him in things disputable and not of easie discernment Query But a Question may be moved who shall try judge and examine false Apostles false Teachers and their corrupt doctrines I answer First every private or particular christian may do it Judicio discretionis by a judgement of discretion and of private discerning But secondly to try them Judicio Authoritativo by a judgement of authority and juridically it must be done by that whole church wherein they are risen up and maintained for in them lies the plenary judicial power and authority of judging all doctrines and teachers which is usually called the power of the Keys Neither is this power in the Officers or Eldership of the church when distinct from the Body as some would have it but collectively in the whole church Officers and Members though unto the Presbyterie or Officers I should grant the precedency in many things yet the Body collective is above the Officers for the Officers are ordained more principally for the Body but not the Body for the Officers but the head cannot say unto the body I have no need of thee nor the body unto the head but all joynt together makes up a compleat harmony and an organical Body Officers and Members in a church make up a compleat christian or microcosm or commonwealth wherein all the Laws of Christ are juridically administred and who have the full power of trying censuring and judging all false Teachers and doctrines that shall rise amongst them For if the juridical power were solely in the Presbyterie or Officers of the church then the church of Ephesus would not collectively deserve that Eulogie and approbation for their zeal against false Apostles but it would rather be attributed to the Angel of the church or chief Officers or Overseers of the church only but here the whole church of Ephesus is praised and approved for their non-toleration of evil persons and for their trying of and sifting out the false Apostles therefore it argueth very strongly that the power of censures and trying is not singly in the Officers but in Officers and members joyntly as making up one organical Body politique which is Christ's highest Judicature on earth to decide and judge of all Doctrines rising in his churches that will not hold weight according to the shekel of the Sanctuary A farther instance ye have pregnant to this purpose in the church of Thyatira in verse 20. following where the reproof is
laid home close on the whole church of Thyatira for suffering the woman Jezabel and her prophetique delusions Now if it were alone in the Angels power of Thyatira to deal with these Balaamitish prophets the Spirit of Christ would especially lay the burden and reproof upon them to wit the Superintendents of the church but it is clearly notified unto us that the charge is wholly laid home upon the churches v. 17. Let him that hath an ear hear what the Spirit saith unto the Churches Though I grant the Eldership or Officers may be the mouth of Christ unto the churches and again the churches mouth unto Christ and so they are his Ambassadors agitating in his name and are to precede in many duties in relation to the church yet the charge for admission and entertainment of heterodoxies and corruptions in the churches is not solely laid upon them but upon the whole churches so hence this is clearly evinced that those that are justly charged for the admission and permission of evil had an indubitable power and authority in themselves either not to admit it or being admitted to try it and cut it off by such means as are appointed for such ends but the whole church of Thyatira is justly charged for the admission and permission of corruptions among them therefore the conclusion is evident But this shall suffice herein See more hereon v. 20. following Object But is not this with the Papists to raise the jurisdiction of the church so high as to set it above the soveraignty of the Word I answer negatively for a Soveraign Prince receives no diminution of honour for his subordinate Ministers of State to receive that honour due unto their place neither so doth the Word lose at all of its glory for that the church hath its due honour put upon it also indeed the Word is suprema Lex the Standard the Rule and light by which all doctrines are tryed and discerned and being of Divine Revelation and in its self infallible must needs be above the authority and of a surer testimony then that which is mixed with much fallibility and imperfection as the choicest and purest churches ever were as those of Corinth Ephesus Galatia c. And as a Law of meer humane institution is reputed of so high authority that it binds the Legislators themselves and in that respect is above those that made it but much more the Word of God which is his Law and his revealed mind coming from so infinite and unerrable a Legislator as God is so far transcends the authority of any Judicature on earth as the wisdom of an infinite does a finite creature therefore must needs be binding to all to whom it is made known having such a perfection in it that whosoever is conversant therein it is able by the blessing of the Spirit to make him wise unto salvation and perfect in every good thing and work The Word unto the Church is as the Sun unto the Dial if the Dial be set right to the Sun it will give a right judgment of the time of the day so if the church gives a judgement according to the square and scantling of the Word it will be a righteous judgement but otherwise to make the Word subservient and to conclude unto the churches dictates is an undertaking to rectifie the course of the Sun unto the obliquity of the Dial which will prove Aethiopiam lvvare and most irrational So that church that keeps her self within her own sphere and tries and examines spirits and doctrines that are heterodox and unsound by the sound of the Word which is a most sure light and infallible cynosure doubtless that church will be led and preserved in all truth But if any one so far exalts its self as to conclude for truth its own dictates dissentaneous unto the Word but suiting with self-interest and designe the first may be a golden candlestick both precious and famous for its faith integrity and justice towards God and man but the latter will soon degenerate into an harlot-church if not soon become apostate to the faith The first is Christ's highest Judicature on earth wherein he takes delight to walk in as his Garden enclosed to view their pleasant fruits but the other Christ will look upon as a rotten Tree that cumbers the ground and serves only to be hewen down and cast into the fire Observ 4. Another Observation is That in the purest times and churches there are found great corruptions both in manners and doctrines In this famous church of Ephesus Corinth c. in the Apostles days were found both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil ones and false ones such as pretended they were Apostles but were found liars and deceivers Amongst the twelve there was a Judas In that church in the Ark when the world and church had one and the same extent and boundaries in eight persons only yet one was a Cham and there was also a Cain when it was of a lesser number and but four in the world But here obiter and by the way we must be careful to distinguish between God's Decretive will and his Preceptive Will His Voluntas bene placiti and Voluntas signi as the Schools call it or his will of purpose and his will of good pleasure Not that there are two Wills in God but several and divers acts of one and the same Will as by the same will we love by the same will we hate by the same will we purpose one thing by the same will we command another thing yet they are not two contradictory wills but divers acts of one and the same will Diversa non sunt contraria Now though God may in his providential wisdom ordain false teachers and wicked persons to be found in his church for divers ends known unto God and more especially for the tryal of the faithful and the exaltation of his grace yet they are much mistaken that hence argue either for admission of wicked persons or unsound in the faith into the fellowship of the church or for their toleration therein after a discovery for it is the command of God to the contrary That we admit not such being known into the consortship of the church or being admitted upon discovery we tolerate them not for if they were to be admitted and tolerated quietly within the church then doubtless the church of Ephesus had not received that encomium and well done for their zeal against them nor the church of Thyatira that worthy reproof for the suffering that woman Jezabel amongst them therefore the one church did her duty and obeyed Christ's preceptive will and had the praise and glory for it the other neglected it and therefore had a just check laid upon her So that this question is to be stated de Jure non de Facto I confess de facto there may be evil persons false teachers in the best churches and purest times but de
to overturn all its opposites that asserts That true real Grace or as he calls it a real change of the soul is not pre-requisite as the condition unto Baptism Amongst many other arguments of his against M. Blake's dogmatical faith I shall only make use of his fourth and fifth and eleventh arguments page 96. of his Apologie and refer the Reader to that place for farther satisfaction where there are many more arguments both from Authority and Scriptures levied to this purpose and comporting with this Truth His fourth Argument is They that are to renounce the World Flesh and Divel are to be true Believers to Justification but they that are to be baptized are then to renounce the World Flesh and Divel therefore this abrenunciation hath been practised alwaies in Baptisme since the Apostles times as Antiquity testifies His fifth argument is They that are required to believe sincerely in the Father Son and holy Ghost are required to believe to Justification But such are all as come to Baptism Therefore For the major it requires no more proof but to explain what it is to believe in the Father Son and holy Ghost and our Divines against the Papists have enough proved that the phrase of believing in comprehendeth the act of the will as well as the understanding To believe in God is to take him for our God which is to take him for our soveraign Ruler and chief good This none but a sound believer can truly do His eleventh argument If Baptism be solemnizing of the mystical marriage between Christ and the Baptized then true justifying faith is of God required thereto But the Antecedent is true Therefore Therefore it is said that we are baptized into Christ and into one body and the church hath ever held the Antecedent to be true The consequence is evident in that no man but the sound believer can truly take Christ as a husband and head for so to do is justifying faith These three have I only chosen of M. Baxter's 26. arguments to set as an Antithesis unto M. Morice's positions and as an answer thereunto and if I may speak it pace tanti viri an ill case is much disadvantagious to the most learned man and in this that I have set M. Baxter to answer M. Morice is but to set Socrates to answer Plato And I may add one word that whereas it is objected That Judas and Simon Magus faith which was only dogmatical and formal though rotten in the root gives right of admission I answer First It may be granted in foro Ecclesiae for that may be said to give admission to Baptism c. which so qualifieth the person as the church is bound to admit him as being one that seemeth sound in believing for Judas was always reckoned amongst the twelve before his trayterous betraying act of his Lord and Master and Simon is said to have believed also Acts 8.13 Now the church can but give a judgement of charity and not knowing any thing to the contrary cannot deny admission either to Simon or any other that desires it for charity thinketh no evil and hopeth the best of all and it is an old rule de occultis non judicat Ecclesia But secondly This is not an entituling and having right coram Deo a foedere for that alone is saving faith which God in his covenant makes the condition pre-requisite to such a right of admission which is before asserted and proved and that that gives right coram Deo gives a true title also foro Ecclesiae for according to a charitative judgement they are bound to judge that the profession of faith and wills of such as desire admission are both true real and sanctified or else they would not desire it though oftentimes the sequel manifests that they are deceived therein and hereby it is clearly evinced that the church door is wider then the door of heaven and that the number of the church militant does exceed the tryumphant and is far enlarged beyond the limits of the Elect. And herein this shall suffice Observ 5. That false Teachers are most arrogant and pretend highest to gifts and mission The church of Ephesus found it so in their false Teachers and Corinth also 2 Cor. 13.11 who transformed themselves into the Apostles of Christ and who by their own mouths said they were Apostles they would needs get the honour of men of extraordinary spirits and callings as the Apostles were yet on tryal they were found liars they are of Diotrephes-like spirit that would needs have the precedency and be above John himself and the true Apostles Gaudent preesse non ut prosunt sed quia grande aliquid putant preesse insolentius arrogantius principes in Ecclesia locum appertivisse They are like those in Jer. 8.8 who say We are wise and the Law of the Lord is with us while their hearts are full of lies and vanity and as those in Ezek. 13.6 who saying The Lord saith yet have seen nothing but a vain vision and a lying divination But I should here demand why should those false teachers denominate themselves to be Apostles seeing the number is only limited to twelve I answer Some of the ancient Fathers did denominate the first second and third century after Christ the Apostolical times though the Twelve were dead for the purity of their doctrine and being so near the fountain as Church history manifests And our Bishop Jewel offers to joyn Issue with the Papists so far as the fifth century upon the authority of the Fathers as holding the Apostolical doctrine Secondly I answer This Apostolical office was not so much the peculiar faculty of the Twelve as to debar all others from that denomination and though I grant they were Christ's Apostles catexochen yet that does not hinder but others that are sent for so much the word signifies in the Greek in Christ's Embassies unto the world may appropriate that Title unto themselves as Paul very often in his Epistles hath justly vindicated his right unto it and I know not why might not Barnabas with others that were sent upon the same message with Paul and the rest appropriate the same Title and that justly to themselves also for I am of opinion that those are standing perpetual officers in the church which are described in Eph. 4.11 and are to continue it from one age to another until the whole body of Christ mystical the elect are gathered and compleat for so the words strongly enforce and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now whereas they object that are contrary minded That some Offices in the church were
only indeed was temporary and necessary alone for the first plantation of the Christian faith it will as well follow that Pastors Teachers and Elders are defunct because some of their first primitive and extraordinary gifts are ceased also But secondly I am of opinion that what is necessarily essential to denominate an Apostle did not consist solely in being eye-witnesses of Christ's life death and resurrection or of power of miracles for others of the Disciples might be partakers in those gifts and were so equally with themselves and yet no Apostles and Paul that wanted much of the accomodation of witnessing unto the life death and resurrection of Christ though supplyed by a miraculous sight from heaven none can deny but was the great Apostle and light unto the Gentiles Lastly In the affirmative I assert the true essentials of an Apostle does consist in his Call and Commission to that work and function Christ calls the first twelve Matth. 10.1.5 which were only denominated Disciples and from their mission unto the lost sheep of Israel they were then first baptized into the name of Apostles and so having taken their names from their office as men sent it soon became their proper appellations Now I say it is a right mission and commission that gives a being and essentially unto an Apostle Christ he was the first author that commissionated unto this office in that of Matth. 10. his commission was more strict and of narrower jurisdiction but in Matth. 28.19 it was much enlarged for in the first they were only to go to the lost sheep of Israel and not in the way of the Gentiles but in the second they were commanded to go and Disciple all Nations and to preach the Gospel to every creature Now as they were sent on this great Embassie for Christ and by Christ so they send others to go on with the same work Matthias was the first we read of Acts 1. that they chose into the place of Judas After that Paul and Barnabas Acte 13.2 3. were chosen and separated unto this work and sent unto the Gentiles and so might be truly called the Apostles of the Gentiles They again with the rest of the Apostles in their several Provinces went about gathering and constituting churches and ordaining Elders and officers in every church and those political churches made up of Officers and Elders and Members were the true Delegates of the Apostles and the center of all just power and authority and they again from this delegated power commissionates others and sends them forth as the Apostles of Christ by vertue of that power committed unto them to disciple the Gentiles and unconverted Nations abroad in the world for this was the then practise unless we affirm that all churches were planted and all Nations converted by the Apostles themselves in their days that we read of in history were afterward converted to the faith and became famous churches The Apostles were men but of one generation and to ascribe to them that work were to make them eviternal Though their Doctrine continue yet their persons are translated and gone to their Fathers and this propagation of the faith and work of conversion must be carried on from generation to generation till all the Elect be called in and we all come to a perfect man and unto the measure of the stature of the fulness of Christ and this must necessarily be done by Apostolical men and officers For I would have the ingenious to consider that the offices of Elders Pastors Teachers Helps and Governments are but relative Functions and have their being only dependant and limited to their relations and churches they are neither Elders Pastors nor Governents without their own churches therefore it is very necessary that there must be other officers universally commissionated to preach the Gospel to the unconverted Gentiles and these are properly called Apostles of Christ authorized by the church of Christ unto this service Joseph of Arimethea as antiquity testifies was our English Apostle which was sent by the church unto our Nations conversion Dionisius Areopagita was the Apostle unto France James unto Spain Anthony unto Italy Thomas unto Italy and so others unto other Nations And when christianity was almost lost and obliterated here in England by the incursions of barbarous Nations Gregory the Bishop of Rome not yet Antichistianized some centuries of years after sent here Austin as an Apostle and a Restorer of their almost lost faith and christian profession So likewise when our churches send men to convert the Gentile Nations of America and elsewhere as private Disciples they cannot go for how can they preach unless they be sent as Officers to wit as Pastors Elders Teachers or Governents they cannot for they are relations only to their own churches therefore they must go as Apostles which is only sutable to so general and universal work And if it be objected That if the Apostolical offices must continue as necessary to do the full work of Christ and his church why not the gifts of healings miracles tongues c. I answer There is no necssity for it for they were only added because of unbelief and to confirm the truth of that doctrine which was first delivered unto the Saints Secondly I am not sensible what great inconveniencies will follow upon it if it were admitted that such gifts of miracles healings c. are still continued by Christ unto his church though not so clear and ordinary as in the first churches I have read of Tertullian and after him Cyprian about the second century who provokes their adversaries to the tryal of the truth of their profession by miracles by bringing persons possessed with divels into their assemblies which if they should not be effected and made to confess themselves to be divels and Christ to be the Son of God then they were content to suffer M. Baxter gives us a farther account out of Athanasiâ— Austin and many of the Fathers that there was a continuation of miracles in their days and attested to by so many and honest witnesses that they were credible to reason page 63. upon that question in his book of Infidelity and in that part of the book of the sin against the holy Ghost page 15. speaking of casting out divels Of which sort saith he some think that really they did so by the power of God as we may do now by fasting and prayer somtimes To this purpose consider what the prayers and appeals of God's people have strangely and miraculously perfected and produced at the hands of God of late and within our memories in divers examples which is now too long to rehearse Some have been restored to health and miraculously recovered when there was no hope others dispossessed of evil spirits that had palpably vexed and possessed them and that only by the prayers of faith of somg odly persons I shall only give one instance I heard it related by a faithful messenger of Christ in a publique
Sermon in the City of Exeter to wit M. Lewis Steukley a workman that need not be ashamed who occasionally in that discourse spoke of a great man's Steward in Scotland really possessed with the Divel who was tormented so sore many days that his tongue was swollen without his mouth to that magnitude and extensiveness that it was impossible for him to bring it in or contain it within his mouth and so thereby was utterly deprived of all use of speech yet however in that horrid posture and speechless there was a clear distinct voice heard within him saying unto that Minister that Minister that came to visit the possessed party being his neighbour That he might save his pain for that the person possessed was his own To whom the Minister answered I cannot believe thee Satan for thou hast been a lyar from the beginning Then the spirit or voice within would answer again Be gone for he is mine To whom the Minister replyed If Christ died for him thou hast no interest in him and I will try with my God by prayer to prove thee a lyar Satan Whereupon he departed and left the party miserably extorted and tormented and as he was in his way returning to his house it was in his thoughts to pitch upon some certain faithful christians to joyn with him and assist him in this duty to God on the behalf of the possessed party and to send for them as soon as he returned But observe the providence when as he came unto his house he found all these persons there coming on other accounts to speak with him which he in his thoughts had in the way pitched on when he saw that he admired and blessed God for the providence and presently told them that he intended forthwith to send for them all in particular to assist him in duty and prayer to God for the recovery and releasement of such a person possessed by Satan and would try their interest with God for him and on his behalf they gladly heard it and entertained the motion and so continued that evening some hours together very fervent in prayer and after the duty performed they all departed to their several rests The next morning very early the party possessed came to the Minister well composed and sensible and his tongue restored to his wonted bigness and station speaking to the Minister plainly and distinctly that he wrestled with God for him for he affirmed by his prayers he was healed and delivered from the evil one that vexed him The Minister demandsed him By what time he had releasement He answered by such a time in the precedent evening by which the Minister found it swas about the same time he was in prayer to God for him and so both Minister and party gave glory to God for it This was the sum of the story and he avouched he had it from a godly Minister of his acquaintance who received it from the Minister's own mouth that was the actor of it and coming from so serious and godly man and especially in the publique exercise it deserves as much of an historical faith as any story of like kind whatsoever And why the church should now want miracles I know not seeing the primitive christians had that abundance of them if it is not because that the church of Rome have of late so cheated the world with so many legends of them that we will now give credit to none because there are so many false ones coyned and so by reason of our little faith we are deprived of them But to return that I may not seem singular in this opinion of the continuation of Apostles in the church of Christ which I press not as a matter of necessary faith but dogmatically only I shall recite some of good authority to defend me from the censure of singularity herein but for such opinions as are only conversant about the accidentals of Religion I would have that of the Poet recognized Hisce Veniam petimusque damusque vicissm And first D. Hammond Resolv 6. page 351. asserted That in the primitive times Bishops were usually called Apostles and manifested that the notion Apostles is not always taken properly or strictly to be understood And M. Parker Of the Cross part 2. 126. affirms That the ancient church extended the Apostolical times beyond the age of the Apostles even to the Nicene Councel and therefore some Authors and persons of antiquity are said to live Temporibus Apostolorum in the time of the Apostles that lived about 300. years after Christ and our Bishop Jewel admits of these first five centuries of years after Christ to be Apostolical pure and uncorrupted for the main and therefore I cannot see what disadvantage or inconvenience can happen to the church of Christ by the entertainment of this dogmatical point and tenet but rather much many ways by want thereof for as I said before what general or universal officer doth the church now enjoy that can rightly preach abroad to the conversion of the Gentile Nations in the world unless under the notion and office of an Apostle for all other ordinary officers are meerly relatives and cannot move or act authoritatively beyond their own proper spheres and relations to wit their flocks and churches unless they will hereby inevitably grant a liberty of prophesie to all gifted persons and so rank themselves amongst those that do it only virtute doni non authoritatis unto the unconverted world and to acknowledge that it is only done virtute doni is to slight the authority of the church and tacitely to conclude that the church hath no power in it to confer such an office whereby Christ may be publiquely taught unto the Gentile or Heathenish world for it is clear that the preaching of the Word unto the world is an act of authority Rom. 10. and Matth. 28.19 for how shall they preach unless they be sent and to prophesie interpret or preach the Word virtute doni was only a relative duty and permitted and exercised within the church assemblies only that I can collect either from the practise of the first churches in the Acts of the Apostles or their Epistles and therefore all that were sent to the conversion of the Ethnick world were sent ordinarily from the church some extraordinary cases only excepted which never amounts unto a rule in the notion of Apostles as was Paul and Barnabas c. and for want of the continuation of these ordinary officers in the church we are enforced to maintain heterodoxical opinions concerning the authority the power of preaching missions c. and in effect conclude with the Papists that there must be an universal Bishop or at least as absurdly universal Elders Pastors Teachers Ministers being meerly relatives that must have power over the whole world From the discoursed premises I shall only add this argument If the word cannot lawfully ordinarily be preached to the conversion of the world either by private christians or
officers now at present authorized in the churches meerly as such officers then surely there are some officers wanting unto the churches by which it may be rightly dispensed But the major being formerly cleared the consequence I believe none will deny that looks upon the preaching of the word as an act of authority and office therefore the conclusion is evident And therefore to shut up this discourse I am very much of opinion that all primitive offices and officers which were of positive institutions in the Apostles times are moral positive laws and still constringent and perpetual unless you can show their repeals See Cawdry on the Sabbath part 1. cap. 2. hereon and therefore binding unto the church in all ages Confer hereunto that of Eph. 4.11 12 13. All which indeed the church doth virtually and implicitely maintain though they have laid by the names thereof so necessary do they find the acts of the said offices though the offices themselves nominally are thrust out of doors When we send Preachers to our American plantations for the discipling the poor Indians are they not tantamount as Apostles When Eusebius the centurists and later Church Historiographers do historifie the acts and occurrences of the church are they not in a qualified sense Evangelists when persons do interpret and enucleate dark or prophetical Scriptures do they not look like Prophets When by the faith and prayers of the faithful corruptions are vanquished the will 's reformed health restored and Satanical dispossessions accomplished do they not carry the face of miracles And why then should we not entertain the offices and gifts themselves nominally as well as operatively and virtually though with some mark of distinction as by a crescent as unto younger brothers acknowledging always and that justly a pre-eminence of gifts and spirit in those of the first age and nearest unto the fountain of life and verity but far thereby from concluding that their offices were buried with the first founders together with their most excellent gifts in one arme but still kept alive and preserved for the good of the Church and the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the station of the fulness of Christ And that none may judge me rash or presumptory in this opinion I submit it to the tryal of Christ's churches and add Adhuc sub Judice lis est Try all things hold fast that which is good Let every one be perswaded fully in his own mind and in the mean to walk in that measure of light that he hath attained unto In the next place the question may be seasonably set how shall we know or try false Apostles from true Christ's ministers from antichrist's or the pseudo-prophets from the Orthodox Seeing the false ones can transform themselves into the Apostles of Christ and say they are Apostles and Ministers of Christ as well as true ones 2 Cor. 11.13 Rev. 2.2 This question indeed is worthy the discussion useful both for the rectifying of the private judgement of discretion as well as of the publique authoritative judgement of the church in this particular for indeed it is no new thing nor strange to the purest churches of God to have false Prophets and false Apostles in them In the days of Ahab 1 Kings 18.19 the prophets of Baal were four hundred and fifty and of the Groves four hundred but the true ones hid by Obadiah were but one hundred Ezekiel Jeremiah met them too in Babylon Jer. 28 29 chap. and Ezek. 12.2 3. The Apostolique primitive churches were much troubled and vexed with false Apostles false prophets and false teachers also witness 2 Cor. 11.13 2 Pet. 2.1 Gal. 5.12 Matth. 24.11 and those churches of Ephesus Pergamus Sardis c. had their share also in this trouble by the doctrine of Balaam Nicolaitans Jezabel c. and this God often suffers with the sad consequences thereof in and upon his churches to make the Truth more clear and precious to try the godly and discover hypocrites and to shew his power and wisdom that can produce good out of evil and preserve his undefiled in the midst of contagions but the wisdom of the Saints is to try them and discover them that so they may be avoided with all their malignant influences and pernicious doctrines Now a false Apostle or Prophet may be discovered two ways First Either from his false doctrine or prophesie Or secondly From his false call or mission The ancient Prophets of God were called Seers from the clear divine revelations and irradiations they had of the mind of God 2 Kings 17.13 and this was called the Gift of Prophesie Next They had a clear call to exercise that Gift But the false Prophets they prophesied out of their own hearts and follow their own spirits and have seen nothing as in Ezek. 12.2 3. that is They are Prophets because they will be Prophets it is their own motion that makes them prophesie they thrust themselves upon it and make their own wills the highest original of their call and therefore in the next place the things they prophesie are their own what their fancies lusts private interests affections and carnal reason suggest unto them so their prophesies come by the will of man not of God as that of 2 Pet. 1.21 and therefore however esteemed and magnified by men is worthless in God's account because it only proceeds from their own spirits and not from God's Spirit the true Spirit of prophesie Now I would not here be mistaken as if I pressed for enthusiastique prophesies but to keep close to that Spirit of prophesie in the Word of God which will not close with man's base interests and motions but is according to the will of God in all things and this is the true spirit of prophesie and therefore what comes from the will of man and private Spirits are in the Scriptures variously branded under the Titles of lies dreams vain divinations perverse things the commandments of men Mark 7.7 wisdom of this world 1 Cor. 2.6 another Jesus another Spirit another Gospel 2 Cor. 11 4. Therefore Paul durst not preach any other thing but Christ Jesus the Lord and what he had from him by his Spirit that he preached unto them 2 Cor. 4.5 Therefore we may plainly judge a false Prophet or Apostle when he comes with doctrines and prophesies of his own motions and own Spirit and own designs being opposite and destructive to the Spirits doctrine of faith and godliness within the Gospel Object But will not some say that all heretiques false apostles and false Teachers will come with verbum Domini in their mouth and pretend highly that their doctrines are concordant and agreeable to the word of God or else in vain to broach and attest them And who more high then
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
christians and churches do much abate and fail in their first zeal and love to Christ and his ways in a short progress of time after their conversion or from their first entertainment of the Truth Paul did much complain of the church of Galatia in this particular at their first entertainment of the truth they were so full of affections and zeal that they were even ready to pull out their eyes to do Paul service who was their great Apostle yet shortly after he complains of them as if they had entertained another Gospel and exclaims O foolish Galathians who hath bewitched you It seems Ephesus was much faulty herein and so were divers others of the primitive churches and therefore the Apostles were very urgent and pressing in their preachings to maintain love alive and of the three eminent Gospel graces Faith Hope and Charity charity has the precedency First in regard it hath a more extensive object then the other two faith and hope respects only God and eternal glory as their object charity hath not only God for its object but the Saints also Secondly it hath the precedency in that love abideth in glory when faith and hope ceaseth Thirdly it is as the soul and life unto other graces faith it self is but as a dead carcass unless it be enlivened by love To know and entertain the Gospel and its truth is an excellent gift and quality yet if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive the truth in the love thereof we may know so much as may justly condemn us for our unproficiency but not save us for want of love Indeed I could wish that this were still a paradox That the love of christians is waxed cold for it was once a hard saying to be a christian and to want love I have read that some christians of the first ages after Christ were so famous amongst their heathen adversaries for this grace of love that they were ready even to die one for another whereof their very enemies taking notice with approbation when they would commend the love of any they would say proverbially that it was like the love of christians but now O christians Quantum mut ast is ab illo It was far otherwise with you at your first coming to the truth then it is now then every one loved one the other for the truths sake At the first breaking out of light in England from under Antichristian clouds and darkness every one had his breast on fire for the promotion of truth and godliness Presbyterian Independent and Anabaptist were then all under the notion of Puritans and Non-conformists zealous for the common cause of advancement of Christ and his Gospel what is the cause that ye have now left your first love both towards God and towards one another Is God and Truth grown less lovely then at first Or were you mistaken then in the right objects of your love I rather fear of the both that the God of the world hath blinded you when ye seek to advance every one his particular interest by rearing one the other most uncharitably as bears not as christians who are meek full of bowels of compassion easily to be entreated c. Have ye not one Lord one Faith one Baptism one Spirit one Scripture one common hope of Salvation and yet look upon one the other as the Jews did on the Samaritans and that for some small differences in circumstantials of Religion It would better besuit christians to be like the good Samaritan that will be ready to pour oyl and wine into the wounds of their afflicted brethren not vinegar and gall which was the work of those that piercd Christ not of his followers and disciples Tantane Ira Fratrum Sed praestat motes componere fluctus In the next place all sorts of christians have sadly experienced the truth of this position that they have forsaken their first love Where is the love of the Presbyterian to his Geneva model as if it had been the very Elixar of all church Discipline Was he not even fire and sword against Episcopacy that stood in his way as a bar to the advancement of his Form and now Episcopacy being down and the aspect of authority benigne towards them yet how remiss and cold are they in setting up their Elders I believe they fear the Iure Divine of it and therefore will not move a foot farther without a Soveraign hand for to support it but all this shows they have much abated in their first love Next What is become of the ardent affections and frequent private and publique exercises and assemblings of the Independents Were they not the only men in the world in their first appearance that carried the face and judgement of Saints yet now how remiss and cold they are grown all see How formal or rather carnal are some of them become that were once as fire in the hearth and in the sheaf ready to warm and enflame all that came by by their ardent affections and duties Yea are not many of them that would not be satisfied otherwise but with hewen stones for the building of the Temple evidentially visible Saints for the House of the Lord now content and sit down satisfied in a parochial congregation of a mixed multitude the tenth whereof if so much be good wheat amongst the pile of chaff that answereth that part which they have for their maintenance they may account themselves most happy ◠And lastly How is the great zeal of the Anabaptists so called slaked There was a time when they would compass Sea and Land to make a proselyte at their first appearance how strict they were to Discipline and Order that they might justly be called above all others the Disciplinarians Yet now how remiss they are unto it all know by a too large toleration of errours amongst them And how flat their zeal is for the promotion of the truth all see yea strange how they are changed from their first principles who at first loved one the other as christians and for the Truths sake yet now who more worldly or haughty then they Therefore seeing ye have all come short of your duty and made a defection from your first love take the exhortation of the Spirit in the next verse Verse 5. Remember therefore from whence thou art fallen and repent and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent The Spirit sets a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memento home on the affection and zeal-fallen church of Ephesus and to re-mind her of her first state and condition when she had a greater measure of zeal and love both towards God and his Saints then now she had that that consideration might so work upon her as to make a renovation in her affections and to be-think her self of a recovery of that measure of zeal and love which once she had and bring forth such fruits
unclean lusts whatsoever This is the most sad condition when God does unchurch a people for their sins witness the habitation of these seven Asian churches wherein the Synagogue of Satan in Mahumatism and Heathenism is set up in the room of Christ's holy Doctrine and Ordinances and all for their impenitency and obstinacy in their loud crying abominations and therefore I cannot too often recognize this verse to backslidden souls Remember from whence thou art fallen and repent and do thy first works or else I will come against thee shortly and will remove thy Candlestick out of his place except thou repent Verse 6. But this thou hast that thou hatest the works of the Nicolaitans which I also hate Christ goes on and tells the church of Ephesus that though she was justly faulty for her defection in her first love yet she had this commendable point in her to be added unto her other commendable graces That she abhorred the abominations of the Nicolaitans both in judgment and practise which also was most hateful and abominable unto Christ himself Now the Sect of the Nicolaitans as all Ecclesiastique history testifies took the denomination from Nicholas a Deacon of Antioch but whether he was their leader himself or whether they falsly pretended him the first founder of their heresie is disputable Indeed Ireneus Tertullian and Epiphanius are of opinion that he himself was their leader yet Clemens Alexandrinus and Eusebius lib. 3. do say That the Nicolaitans had falsly pretended the name of Nicholas to their heresie as M. Baxter asserts in his book of Infidelity p. 132. However we see their heresies were abominable for Christ hated them and their heretical practises and opinions consisted as Antiquity testifies under the name of christians to hold and practise all manner of corporal obscenities and adulteries lawful and all manner of spiritual fornication and idolatries also and which they grounded on this wicked principle That there was no difference in good or evil but only in opinion and therefore took liberty to all sorts of wickednesses And that these were chief heads of their heresies is somwhat evident from verse 14 15. of this chapter where the doctrine of Balaam and Nicolaitans are joyned and compared Now we know that Balaam's wicked doctrine was To lay a stumbling block before the children of Israel to entice them to offend God both in corporal and spiritual whoredom in the business of Baal Peor that so by offending him they might perish Numb 25. compared to 31.16 The Nicolaitans were this false Prophet's true disciples and were true branches of the Gnosticks of old who pretended strange and unknown high mysteries and discoveries of light which plain and orthodox christians never heard of as many of the same spirit now a days pretend unto on purpose to amuse the simple and to draw them into the snare of Satan and how well these filthy dreamers amongst us do correspond with their elder Brethren the Nicholaitans compare the heresies and blasphemies of some of these times with that description of the Nicholaitans made by M. Baxter out of historical Antiquity page 129. of his said book of Infidelity speaking of the Nicholaitans whose inhumane filthiness saith he was such and their divelish conceits so many and vile that I will forbear to mention them only this They made themselves like Christ and some of them to be equal to him and some the same with him That good and evil differed not in deed but in mens opinions they worshipped Images they lived in such horrid ways in lust and filthiness as is not to be named Epiphanius himself unhappily fell in amongst them and knew their ways from their own mouths and actions but happily escaped when they would have drawn him to their lusts They have multitudes of amazing words and notions like our Behmenists that would bring a man into a suspition of witchcraft to read them They used witchcrafts and several sorts of inchantments and kept divels in familiarity with them that by their means they might encrease their knowledge and power Thus far M. Baxter And he professes afterward that it is not one nor two but all church histories of those times that makes mention of them do say the same things and if they will read Epiphanius himself who once fell in amongst them they will see much more Having thus far described the Nicholaitans and their heresies in the next place take this Note Observ That the more pure sound and undefiled the church is the divel is most solicitous to raise heresies and schisms in it How busie the divel was in those Asian churches in the Apostles times to bring in the foul heresies of the Nicolaitans the doctrines of Balaam and Jezabel if possibly he could so to entice them to sin against their God that he might have his purpose on them but when the church became more corrupted tyrannical and antichristianized under the headship of the Bishop of Rome their heresies were less and their schismes fewer then in the primitive purer times for Satan would rather hereticate and poyson the whole then a part and indeed the divel has his designe accomplished when he sees a church rushing onward to their own destruction by the multitude of their corruptions and amongst such he hath no need to lay any of his stratagems of heresies and schisms but only to let them in peace and security and they will hasten on fast enough unto their own destruction Therefore hence unto me it is a good argument that we have true and faithful churches of Christ amongst us and that the true doctrine of the Gospel is sincerely preached and taught amongst our churches or else Satan the envious one would not be so ready to sow also his tares of heresies and errour as he does at present amongst us to overthrow if he may our hopes and harvest It seems to me but a sad saying when some Ministers affirm they give thanks to God that their churches are not troubled with the heresies of the times though I confess heresies are great evils and to be fervently deprecated from all Christ's flocks yet when they say they are all at peace it is much to be feared that there is another strong man keeping the house besides Christ for be sure when Christ comes to bruise Satan's head he will bite Christ's heel and no sooner is the man-child Christ born in the souls of his faithful ones but the Dragon will presently send forth floods of water of heresies errours and persecutions if possibly to destroy both it and them Rev. 12.15 and this proceeds from that everlasting enmity set between the seed of the woman and the seed of the Serpent even from the beginning Gen. 3.15 and will continue until he be bound up in everlasting chains of darkness and therefore the purer the church is the busier will Satan be to undermine them if he may Observ 2. Another Note is That all heresie is defiling and abominable
or habitation is his Throne or his castle as the Law term has it therein he exercises his commands freely either by his Paternal or Magisterial authority and he hath better title to this Soveraignty it being natural moral then any Soveraign hath to theirs in the world 2. There are therein its subjects who obey more freely in respect of their more divine Oeconomy then any Prince's Subjects whatsoever Thirdly A man's most private designes and transactions are agitated therein Fourthly A man therein lives goes in and out and no place be it ever so pleasant is so complacent to a man as the place of his own habitation be it never so homely and therefore a man will not spare to spend all his strength wit or wealth to defend his house place of habitation against all pretenders of right thereunto Therefore these metaphors of a Throne Seat House or Habitation are fitly taken up by the Spirit of God to signifie unto us the power of Satan in the wicked and ungodly which in Scriptures are called his strong holds and habitations for in them he commands and acts freely being as a Father Lord and Master to us the children of disobedience for his servants and children ye are to whom ye obey and they obey freely and without any regret as dutiful children and servants to such a Father and Master even the Prince that ruleth in the Ayre even the Spirit that now worketh in the children of disobedience Ephes 2.2 there he makes his habitation there he lives and transacts the highest designes of his Kingdom of darkness there he takes his delight to dwell and takes that pleasure in this place of his habitation that before he will forego it or lose an inch of his possession the stronger man in the Gospel must first come even Christ in his Spirit of Grace and that after much strugling contending between flesh and spirit and that Christ shall be sure to make his Title clear and evident by Faith and the great charter of the Gospel before he will be dispossessed of his ancient free-hold Tenures yea his love or rather pernitious desire to his old habitation is such that after he is dispossessed thereof by Christ that if he can get or make a re-entry into his lost possession by his diabolical Stratagems and Temptations he comes in with seven fold worser spirits then the first to make good his right and re-entry if he may and the condition of that house is far more miserable then at the first O therefore watch and be prepared with the armory of Christ to oppose the assaults of Satan ye believing and enlightened souls and though he sometimes may foyl you yet let him not overturn you though he may endeavour to come into your soul yet let him not have quiet possession for greater is he that is with us then he that is against us Resist the Divel and he will flee from you and through Christ we shall have Victory Note hence Observe That Satan rules as absolute Lord and Soveraign over the unbelieving and disobedient They are his house the place of his dwelling his Throne his Kingdom his Seat and if that were not enough to describe their malignity and Satan's Soveraignty over them they are called Satan himself v. 10. The better to manifest Satan's Seat Throne and Habitation in and over the ungodly consider the contrary The Seat Throne and Habitation of God Though God in his infinite nature is illocal infinite and incomprehensible as unto any place or form yet metaphorically is said to be in a place that is from whence he in any special manner doth manifest his glory power grace and goodness So God is said to come depart and return in Scriptures when he specially manifests himself in grace mercy and answers to his people or unto any particular believing Soul and when God withdraws that appearance of mercy grace and glory nor hears the Prayers of his people but goes out in Judgments against them then he is said to depart to be gone and return into his place Hos 5.15 I will go and return to my place till they acknowledg their Offence God is said to have three special places of habitation Seats or Thrones in Scriptures 1. Heaven is his Throne and his dwelling place Isa 66.1 1 Kings 8.30 2. The hearts of the Saints is his Throne and dwelling place Isa 57.15 1 Jo. 3.24 3. The Church or Christ Zion is the habitation and Tabernacle of his glory Psal 132.13 The Church is the place where God communicates himself and gives his answers unto his people And therefore in 1 Tim. 3.15 it is called the House of God and often in Scriptures the Kingdom of God These are the special habitations of God Satan hath also three special places of habitation and dominion in Scriptures 1. In Hell over the damned spirits And therefore he is called the Prince of darkness and the Angel of the bottomless Pit 2. The hearts of the wicked and unbelievers is the Seat and habitation of Satan Ephes 2.2 3. His Throne is amongst the societies of the wicked they are his Synagogue v. 9. where his Doctrines are transacted and maintained and they are his Seat and Throne from whence all his wicked and pernitious Edicts do proceed against God and Godliness Psal 2.2 3. Therefore in this verse the Spirit sayes to the Church of Pergamus I know that thou dwellest in a place where Satan bears rule in all Idolatries wickednesses and hatred to God and his truths without controulment and yet to thy praise and comfort be it that thou holdest fast my Name and hast not denied my Faith that is that thou dost constantly profess my Truth and hast not been drawn to deny my Gospel or Doctrine of Faith not in those very hot and persecuting days wherein Antipas my faithful Martyr was slain in that City of yours by those Tyranical persons there in whom Satan dwelleth and prevaileth There is no farther difficulty in those words only understand that Antipas as Aretus testifies and some others of Antiquitie was the Pastor or Bishop to this Church of Ephesus yet others say he was only an Assistant to the Church However this blessed St. Antipas Policarpus and some others were the first Martyrs to the Gospel of Christ after the Apostles in the raign of Trajan From the words thus explained Note Obs 2. That the godly by the providence of God are disposed and mingled amongst the most vilest and wicked in the World The Church of Christ is likened to a Lilly amongst Thorns by the Wise-man in the Canticles Where the Synagogue and Throne of Satan was God had planted those Asiatick Churches Righteous Job saith of himself that he was a brother to Dragons and a companion to Owles Chap. 30.29 And holy David's soul was vexed by sojourning in Mesech and dwelling in the Tents of Kedar Psal 120.5 Honest hearted Joseph had his habitation amongst the Idolatrous Egyptians and there
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
liberty for tender consciences in points disputable and therein are not to be forced against their judgments by any outward power to external conformity for that indeed is the way to bring them into the Unity of uniformity but not into the Unity of the truth it is a way to make Hypocrites not Saints Yet nevertheless I should not offer to open my mouth for a licentious liberty of pernitious doctrines or practises that are blasphemous idolatrous against God or his worship or the power of godliness let such bear their censures and punishments not only that which is spiritual and of Gospel warrant but that of the Magistrates sword also he is Custos utriusque tabulae And to this end he beareth the Sword not in vain But I would always forelay this caution That none whose lives are sober and godly and desire to live peaceably with all in this present world for difference in judgment should be ensnared hereby But for a very little space should we suffer a Jezebel and impudent immodest or Idolatrous false Teacher in a church we should not bear with it an hour for that which God has really declared himself against from Heaven we should be adversaries to it also and that which God hath a controversy with and is against must needs be a great evil and the great evil of tolerating false Teachers in a church appeares clearly in these particulars First In that they blaspheme God and his authority saying the Lord sent them and spake unto them when the Lord never appeared to them Secondly They cross God in his designes God calls his people to holiness peace and unity but false Teachers set up some ungodly Doctrines or Practises to the undoing of Souls Thirdly They sadden the hearts of the righteous by their lies and vanities Fourthly They corrupt the souls of God's servants they deceive them and entice them into the snares of their abominations Fifthly They provoke God to become an enemy to such Assemblies as do embrace them or own them and finally undo poor souls for ever without repentance Quest If a free toleration of false Teachers is so great an evil in a church the Question will be In whose power is it lawfully and juridically to remove them Answ Doubtless the particular church of Thyatira that had the check and against whom alone Christ layd the charge for tolerating the woman Iezebel had the sole power of removing the evil from amongst them For what an unreasonable thing would it be that God should lay the charge of this sin against Thyatira for tolerating Iezebel were it not in the churches power there within themselves to remedy remove and eject that false Prophetess Christ never blames any one of those seven churches for the sins that are suffered in another not the church of Pergamus for the sins of Thyatira nor Thyatira for the sins of Sardis or Laodicea but every one are charged particularly for their own sins Neither are the more pure churches of Ephesus Smyrna or Philadelphia empowered commanded or authorised either joynt in a combination as a Classical Presbitery or singly as a Prelatical Superintendent over the rest to remove or reform the evils among the rest but every one is commended apart for their respective graces and every one by it self is commanded to repent and reform apart from their sinful doctrines and practises In the days of those seven churches and some ages after there was no mention of a Lording Episcopacy or Presbitery over many churches of Christ at once but that every particular church of Christ had then full power and jurisdiction within themselves all alike and of one extent within their own boundaries and that superiority in churches came in with the defection and falling away which was fomented and nourished by the pride of the Bishops till at last it became purely Antichristian We know all churches are sisters and therefore equal in power and priviledges under one spiritual head that is Christ Gal. 1.18 Par in parem non habet imperium Equals can have no power over equals unless by usurpation or tyranny or otherwise by compact if it be only by compact and agreement as when amongst our selves and equals we chuse our Parliament men to be our Legislators and Rulers but if so churches that are of equal authority get a power into their own hands by agreement among themselves over the rest of their sister churches call it what you will either Classical Provincial or National surely at best it is but of a prudential and civil Institution and to give it a divine stamp is more then it will bear peruse cap. 2. vers 2. last past where the Spirit says to the church of Ephesus Thou canst not bear them which are evil and thou hast tryed them which say they are Apostles and are not and thou hast found them lyars M. Perkins on that vers says To the church of Ephesus God gave a full juridical power either to admit or keep out examine or cast out suspend or do any other juridical act or acts whatsoever that was needful in a true church of Christ The Apostles write in all their Epistles to the respective churches as distinct churches without dependency upon any but upon Jesus Christ their Head King and Soveraign Actâ— 15.22 1 Cor. 5.4 5. Rom. 1.6 1. Col. 1 2 24. Ephes 5.24 They being all the body of Christ under one head the Spouses of Christ to one Husband Sisters of one Mother Cant. 8.8 none of them are servants or slaves to the other not Hagars but Sarahs free and equal all of them are spouses of Christ of equal priviledges and authority all of them are golden candlesticks shining churches amongst whom Christ equally walketh Rev. 1.12 all having equal and like power of opening and shutting admitting and rejecting receiving or denying And for one church to usurp authority over another is at best but a Diotrephes-like spirit and of a Prelatical humour which doe very little comport with the truth of these Scriptures Mat 16.16 Act 9.26.14.23 Rev. 2.2 Act. 1.15 6 2 3. Mat. 18.17 18. 1 Cor. 5.4 5. 2 Cor. 2.5 6. Quest 2. But another Question may hence arise Whether the Angel of the Church of Thyatira chief Officer Pastor or Minister could alone remove this Iezebel legally and judicially without the consent of the church and fraternity which were in fellowship with him Or whither that which is called the power of the Keys be singly in the Officers and Eldership or joyntly in the whole body of the church Elders and Brethren together I Answer First understand the power of the Keys that is the signe being put for the the thing signified the Keys the ensigne of Authority for Authority it self And this Authority is either First Supream and Monarchical and this resides only in Christ as he is sole King and Law-giver of his church and so he is head of the body and he hath the Keys of David and openeth and no
them for his names sake â—o all generations for ever But if it be asked How we shall honour God faithfully this way It is answered we must as those few undefiled names or Saints of Sardis overcome the corruptions and pollutions of the times by witnessing against them and openly stand for and profess the contrary truths and ways of God and follow the advice of Paul to Timothy 2 Tim. 2.21 If a man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use And therefore let the understanding christian mark and consider this as it is in the advice of the Spirit in the immediate subsequent verse Verse 6. He that hath an ear let him hear what the Spirit saith unto the Churches This verse formerly opened therefore needs no farther explanation Verse 7. And to the Angel of the church of Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This Epistle inscribed to the Angel of the church of Philadelphia is directed also from Christ under various remarkable descriptions for holiness truth and soveraignty having the key of David which he beareth not idly for with it he openeth and no man shutteth and shutteth and no man openeth This church of Philadelphia was one of those seven famous churches scituate in the lesser Asia now called Natolia whose Angel or Pastor was Demas or Damias as Ignatius Epistles testifie And indeed it was a church by the Spirit 's description which was the fairest among the Sisters the most comly orthodox and sound among all the seven whose very name doth set forth her gracious nature and qualities Philadelphia signifying Brotherly love or love of the Brethren which doth notably agree to the excellency of grace that was found in this church being not openly convinced of any crime but altogether extolled for her gracious deportment M. Brightman makes this his darling and beloved Philadelphia to typifie and represent his reformed Geneva French or Scottish church model but upon further enquiry I doubt his counterpane will fall short of their first pattern in purity and soundness and he makes the church of England as then governed by Bishops for their luke-warmness and remisness in matters of Religion to be the counterpane of Laodicea his blear-eyed Leah but Philadelphia the Geneva Helvetian and French Reformed church begun by Zuinglius and Calvin to be his much adored darling and Rachel and so he makes Sardis to represent the German Reformed church under Luther and his associates Pergamus to represent the degenerate church of Rome as then in being about the time of Luther and so upward he makes the several states and ages of the church the counterpanes of Thyatira Smyrna and Ephesus unto the Apostles times But by what warrant M. Brightman does this or why he is so luxuriant in his applications I know not and I conceive under due respect to so learned an Author as M. Brightman that it is beside the intention of the Spirit that ever those seven Asian churches should typifie or represent any other churches or state of churches that should rise in futurity only they are left unto us and to all ages to come as examples and patterns to understand and know the dealings of God with them that if we be partakers in the same graces with them we shall have the same encouragements approbation and reward as they had but if we be found guilty of the same transgressions as they were we shall fall under the same judgements as they did and that that made M. Brightman thus over-free in his applications in his counterpanes I verily believe to be the variety of conditions both good and had found in those seven churches which by a good wit may be stretch'd out to represent the condition and state of any church whatsoever which is not altogether beside the scope or intention of the Spirit in them for it is often inculcated in this and the former chapter He that hath an ear let him hear what the Spirit saith unto the churches What was written unto them was not only for themselves but for the cognizance of all others in the future also coming under the same conditions and qualifications with themselves But to proceed These things saith he that is holy he that is true c. These words contain a description of Christ who sends this Epistle to the Angel of Philadelphia whose two first properties are taken out of the nature of the Son of God to wit Holiness and truth Christ makes this discovery of himself sutable to the condition of the church of Philadelphia which was an eminent shining star both for the profession of the truth and for holiness to the other the more delinquent churches he discovers himself in another posture with eyes and feet like burning brass and with a two edged sword proceeding out of his mouth but with the gracious he appears more gracious and to the truly godly he appears in his own proper nature in Truth and Holiness Hence Note Observ Christ discovers himself unto his people not only as the holy One but as the God of Truth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he that is holy he that is true They are much deceived that aim at holiness without the truth They that own not Christ according to the truth can never be truly holy ones or sanctified persons for truth sanctifies John 17.17 Let their actions be never so highly estimated in the eye of the world as proceeding from holy self-denying persons yet if they be not done in the truth that is from a true fountain and to right ends they will lose their reward and be at best but as tinkling Cymbals What profit doth it yeild the monastical Votaries of Rome when they devote themselves to so rigid austerities and pretend so high to holiness whiles they have banished truth from their borders when neither their ends nor their aims are right according to the truth of God's word To what end is the Quakers austere carriage and outward holiness whilest they deny Redemption or Satisfaction by the blood of Christ Will their inherent holiness or their austere upright carriage serve instead of Christ's imputed righteousness Holiness and truth must go together to denominate a true Saint Heathen Philosophers will quite out-strip the best of christians in divers acts of vertue but when proceeding from a christian according unto truth they are to be called by another name holy or godly actions If you try the doctrines of men only by the holiness of the persons that brings them you may entertain errors instead of truth for truth is not always with the most seeming holiest men But if doctrines come from persons holding the truth in sincerity and professing the same truth in purity and integrity of their souls doubtless such doctrines in their first origen
light and sound knowledge If he be spiritually judicious and learned I wish him to search and enquire diligently true Berean-like whether things are so or not and declare it forth unto others So shall he deliver his own soul and his Brothers also from the snares of death To all which as the Close of all I say Amen Who am Kerris in Cornwal Nov. 1. 1658. Thine In all Christian services William Hicks The Preface GOD spake at sundry times in old time to our Fathers after a diverse manner by his Servants the Prophets but now in these later dayes hee speaks unto us by his Son and his Ambassadours the Apostles and Ministers of Christ And hee that would desire to know the minde of God towards his people and Church may by the blessing of God and the Spirit of Grace moving on his endeavours in searching meditating and inquiring into the Word of God both Old and New not only finde out that Treasure where out floweth both New and Old things that will make his soule wise unto salvation but also hee shall finde a treasure of wisedom that will replenish his soule whiles here beneath in all the changes of this World with a great deale of Peace and Comfort For what will add greater hopes or be a surer prop to a soule in the time of its Affliction and mourning then to fore see know and be assured next to its interest in Christ of the day of it's deliverance This hath been the Ordinary portion and Lot of every soule that is truly Interessed in Christ Jesus thorow their severall Generations for the Servant must not look to be greater then his Master Christ entered into his glory by Sufferings Temptations sorrows and the way of the Crosse his members must drink the same cup with him whiles here militant though not to the same measure nor to the same ends for herein they are not made mighty to bear his sufferings were to give satisfaction to Divine Justice that hee that knew no sin might be made sin for us that we thereby might become the Sons and Children of God Our sufferings are for the Exercise of our graces and to fullfil the remainder of the sufferings of the Mysticall Body of Christ in our selves in our Journying towards our Celestial Canaan And this hath not only been the portion of particular members but of the whole Body the true Church of God in all ages as appeares by the History thereof Yet notwithstanding our gracious God to manifest his Fatherly oversight and faithful providence and goodness which hee without Intermission dispenseth towards his Church and people hath often for a Comfort to the Godly and warning to the wicked not only delivered them from their oppressours and set them above them but so prefixed the time of their distresses and deliverances that both they and their enemies themselves in observing the events must needs acknowledge the All-wise hand of Gods providence to the one for good to the other in wrath and Judgment God hath promised hee will not be angry with his for ever God hath his accesses and his recesses his comings in and his withdrawings towards his Church Some are conditional as if we keep with God hee will be found of us but if we forsake him he will forsake us Some again are absolute and out of Soveraignty as that I will be found of them that sought me not c. Yet however Gods purpose of doing good to his Church is so stedfast and unalterable that though many of them run upon the performance of some precedent conditions or qualifications in his people yet he will in faithfulness perform his promises towards them in their deliverance either by making them a fit people for so great a mercy by working the condition in them and so will make them a willing people in the day of his power or otherwise rather then any of the promises shall fall to ground unaccomplished will do it absolutely of his good will and pleasure 1. Before the Floud God gave 120. years respit to the old World before he would execute his Judgment upon them Gen. 6.3 When this time was expired his Spirit would contend with them no longer but God came with the Floud and destroyed all living except Noah and what was with him in the Ark. 2. God declared to Abraham that his seed should bee a stanger in a Land that was not theirs in Aegypt and should serve them and they should afflict them for 400. years but withall that Nation whom they should serve hee would judge and afterwards they should come out with great substance Gen. 15.13 14. c. Which promise God did fulfill most faithfully unto them in its due time and after the expiration of the said Terme hee brought out his people with a mighty and strong Arme in drowning the Host of Pharaoh in the red Sea 3. To that Captivity in Babylon God sets a period of 70. years Jerem. 29.10 when that time was accomplished God stirred up the Spirit of Cyrus King of Persia to let the people go 4. To Daniel God shewed that 70. weeks viz. weeks of years being 490. years were to bee determined in which time the Messias should come and be cut off and at length the City of Jerusalem destroyed Dan. 9.24 25 26. verses And how all these things were fully accomplished is most evident to every one that knows any thing of Gods dealings towards his Church and people 5. In like manner there is a certain time set and determined upon the Church of God in the new Testament how long she shall be exposed to persecution and when she shall be delivered from it which is expressed in the Prophet Daniel 7.25 and the 12.7 They the Saints shall be given unto the fourth Beasts hand untill a time times and the dividing of time Which Prophesie of Daniel does answer that of Rev. 12.14 The Woman which is the Church of God shall be in the Wilderness and trodden under foot by the power of the Beast for a time times and half a time which is to say as it is explained in the sixth verse of the same Chapter 1260. dayes or years which terme for the comfort of the Saints the power of the Beast cannot exceed For he that hath set a bound and period to all Kingdoms and Empires in this World hath said it hither thou shalt go no farther And that Angel in the Prophet Daniel 12.7 held up his right hand and left hand to Heaven and sware by him that liveth for ever that it should be but for a time times and half It being then clearly evinced that God will in his appointed time visit his Church with sure mercy and having prefixed in all ages the time and continuance of their Distresses and persecutions and that in the day of his visitation he will come with a certain deliverance to his people and ruine to his enemies it is matter of great Joy comfort to his
people to be forewarned of this time fore see it though long before it come to bear up their Spirits in there greatest afflictions and distresses Abraham saw Christs day and blessed God though seeing it afar of by faith This God hath more especially done in this Book of the Revelation it being a discovery unto the Apostle John in Prophetical representations and Hierogliphique figures of all the Empires States and Kingdoms both Ethnick and Antichristian with their severall usurpations and oppressions over the Church of God which should happen from Iohn's time unto the end of the World together with the issue thereof the finall destruction of the one and the exaltation of the other before the ultimate end of all But here by the way it will be objected and said that this Book is full of hidden mysteries and sealed and very difficult to be understood and therefore most of those that have espoused their studies to the opening of this Book have come of with losse in their over bold undertaking 1. I Answer this Book of the Revelation of S. Iohn is indeed full of mysteries which will so remain untill the accomplishment thereof do discover them unto us and make them manifest But when we by the observation of the events do see before our eyes the effect of each Prophesie and what by this and that thing hath been meant it is now no longer a mystery unto us It is now obvious to every eye what is meant by mystery Babylon the great the Mother of Harlots Rev. 17.6 This the Spirit of God doth clear up in the same Chapter to be the City with seven heads raigning over the Kings of the earth And few or none do hesitate but do acknowledge yea even the learnest of the Jesuites themselves as Bellar. Lib. 2. de Pontif. Rom. Chap. 2. Blasius Viegas in Chap. 17.18 Apoc. 5. Sect. 3. Ribera in Apoc. Châ—p 14. Page 144. c. That by this great City here is meant Rome likewise all interpreters of the Reformation do harmoniously accord that by the Beast of seven heads and ten horns Rev. 13 1. must be meant the Romish Empire divided into ten Kingdoms And the Beast with two horns like a Lamb Rev. 13.11 yet speaking like a Dragon to be the Popish Antichristian Hierarchy and if events hath plainly evidenced these without contradiction so to be understood and interpreted as in the progresse of this discourse will more fully appear why then should if seem strange that the residue of the mysteries of this Book should be unlocked and made obvious as well as the former Since the Spirit of God it self in the 17. Chapter hath laid the first ground work from whence as from a sure foundation we may have a view of the whole Revelation by collating Hystories times and passages one with another and lay them to their several characters and periods which the Spirit hath affixed to every remarkable revolution passage and Prophesie in this Book as a sure token and touch-stone to finde them out and make them manifest So that now the Revelation is no longer a mystery but a Book of History of memorable Acts and passages Wherein is fore told the several changes that shall befall to the secular State or Roman Empire and to the Church of Christ under the Dominion of that Empire untill it shall as that stone prophesied of in Dan. 2. Smite the Image on his feet and become it self a great Mountaine and set up upon the top of all Mountains And if we compare the Historyes and changes that hath hapned in the Romane Empire with the Revelation we shall discover clearly how far the accomplishments reacheth and what we may expect ere long So that the things represented in this Book are no more mysteries and hidden things but as clear and accomplished Acts unto us 2. The very Title and first entrance into the first Chapter first verse of this Book denies it to be a hidden mistery no farther then before the events do discover themselves for it is called the Apocalypse or the Revelation of Jesus Christ which God gave unto him to shew unto his Servants which shortly must be done which hee sent and shewed by his Angel unto his Servant Iohn Besides it is contrary to the clear letter of the Text that it should be a Book shut and sealed for in the 6. Chapter vers 8. The Lambs is found worthy to open the sealed Book and so discoveries are made unto Iohn and by him to all the Church of God 3. That little Book mentioned in Chap. 10. which more especially containes the fate or destiny of the Church to the end of the World was an open book and the Son of God in the end of the Revelation Chap. 22.10 plainly prohibiteth to seale the sayings of the Prophesie of this book for the time is at hand Therefore this hence clearly follows to set a check upon our supine and overly looking on this book We would rather have it sealed and hidden though the Son of God testifies the contrary then to bestow our industry with the help of the Spirit of God to seeks out the minde of the Spirit in it Truths are like treasures got by the forest labours are most sweet and precious but with all such slowbellies that think there is a Lyon in the way I leave with them these considerations Is it the Book or Word of God or not If it is as I hereafter shall clearly evince then study it Some good will come to the soule by it No Word of God is of private interpretation or written in vain it will stand in great stead Yea in the Alpha of this book and the Omega thereof in the first and last Chapters there is a blessing stored up for them that read and they that learn the words of this Prophesie and keep those things which are written therein for the time is at hand Chap. 1. ver 3. and Chap. 22. ver 7. And shall there a blessing be promised to all these that read hear and keep the words of this Prophesie and he that hath promised being most faithful to perform Yea these things saith the Son of God who hath his eyes like unto a flaming fire Revel 2.18 These things saith hee that is holy and true Chap 3.7 These things saith the Amen the faithfull and true wittnesse Chap. 3.14 And so closes in the last Chapter ver 6. that these sayings are faithfull and true Heaven and earth shall first pass away before one jota or tittle of the Word of God shall fall to the ground unaccomplished I say shall there a blessing be promised upon so faithful grounds and wilt thou not look after it I should judge blessedness worth the looking after seeing that hee that hath promised is most ready willing and able to perform But if it demanded what is the advantage what is this blessing that may accrue in reading hearing and keeping the words of this Prophesy I answer
and some others of suspected credit and of obscure note as Dorotheus Dionisius Eusebius Caius do oppugne it yet Epiphanius was so passionate friend to it that he reckons them among Heretiques that did reject it and Justin Martyr and Ireneus of sounder judgement and of singular piety did not only approve this book as canonical but wrote commentaries on it 2. Whatsoever that Caius was that fathers the Apocalyps on Cerinthus on whose report all his followers were misled yet the relation it self holds not any resemblance of truth for Ireneus Tertullian and Epiphanius who write very largely of the heresies of Cerinthus and his successors yet never mentions that he held this opinion of Chiliasme or the Kingdom of Christ on earth which they could not be ignorant of therefore this story of Caius concerning him and his Apocalyps is Apocryphal and a meer figment on purpose devised by the adversary to lessen the authority of this book see more at large hereof in D. Homes lib. 3. chap. 3. sect 3. Further if Cerinthus was the Author of this book doubtless he would have besprinkled it with some other of his errors that were peculiar to him as that of the creation of the world by Angels denying of the Divinity of Christ and affirming his generation to be only of the seed of Joseph and Mary as is testified by M. Baxter's book of Infidelity treating of the heresies of Cerinthus Carpocrates and their followers page 129. c. But in this book of the Revelation there is not one word to this purpose but rather the contrary strongly confirmed in many places thereof as the subsequent discourse thereon will manifest And lastly If it were granted that Cerinthus held and expected a riotous and luxuriant Millenary which is now disproved yet this of the Apocalyps hath not the least intimation thereof but of a Millenary of rest and joy in a higher and more spiritual key then ever the Church enjoyed on earth heretofore there is great difference between an earthly sensual reigne and to reigne on earth Saints may be on earth and yet be most spiritual so they may have a Kingdom here on earth and yet a most spiritualized and heavenly one which is fully confirmed in the 21 and 22 chapters of this book And so I have answered the first ground of suspecting the divine authority of this Apocalyps Secondly Hierome the great Antagonist of this book writeth that many learned men spake very sharply against this book and the whole matter thereof as not becoming the gravity of an Apostle being only a common history of things shaddowed under dark figures and hard kind of speeches I answer Rather it becomes and savours the excellency and authority of an Apostle being directed to the then seven famous Churches of lesser Asia carrying in it all along the spirit of Prophesie and the very steps sentences and figures of the old Prophets being full of pregnant testimonies of the Divinity of Christ and of this perfecting of the work of our Redemption and Salvation by his continual Intercession and providential acts of gubernation of his Church to the end of the world I confess the book in the figures and expressions thereof is dark and mysterious but that is not strange in prophetical writings as in Daniel Ezekiel c. It seemed good to God to set us on diligence to enquire into the dealings of God with his Church and people and not to over-slip the judgements of Gods providence which are reserved in God's infinite wisdom unto their appointed times of discovery that from generation to generation his people and Church may be comforted and supported unto the end of all Thirdly Dionisius aforesaid Bishop of Alexandria reasons very slightly against the divine authority of this book when he saith That it doth not suit with the gravity of an Apostle to cast up so oft his own name since in his Gospel he never nameth himself but only pointeth it out by some modest marks as these The Disciple whom Jesus loved But here in this Book in his Visions and Conferences with the Angel he hath never done with these kind of words I John This reason moved Dionisius to think that this book was rather set out by some other in his name then by himself I answer This opposition is but weak for he that writes a History or matters of Doctrine as the Gospel is mixed of both he need not often insert his own name for the truth of that depends on its present verity and other apparent circumstances witnessed unto by the spirit of God in miracles and its operations on the hearts of Believers But it is far otherwise with the Writers of Prophesie for that receives authority by the Author who is known to be a Prophet for in every Prophesie that foretelleth things to come we must enquire first who revealed it and then to whom it was revealed that the person being known to be a Prophet and to have divine Revelations we may give credit to it for otherwise who would give credence or faith to any of the Prophetical predictions or books of the Prophets before they saw them accomplished and fulfilled As to instance in the Prophet Jeremiah who maketh mention of his name at least a hundred times and the Prophet Isaiah how oft doth he repeat these words Isaiah the son of Amos And in Daniel's Prophesie we shall find his name more then threescore times repeated yea ye shall find I Daniel about nine times from the seventh to the tenth chapter and Paul when his Apostleship was called in question by some false Brethren and to shew the excellency of his Ministry how often shall you read I Paul an Apostle not of men nor by men but of Jesus Christ And why should it be accounted strange when John mentions not his name above five times in this whole book and with that modesty that none might doubt of the truth of this Prophesie Having wiped off the objections that have cast jealousies and suspicions on these divine Revelations I shall in the next place endeavour to clear the divine authority thereof and add some testimonies for that end and I doubt not but that being cleared there is no true christians but will receive this Book of Prophesies but as the Oracles of God The testimonies are of two sorts either from without or secondly within the said book Those from without are the general consent of the churches of Christ in all ages excepting in the heat of contest amongst some violent persons to the receiving of them into the Canon The Councels of Laodicea the third Councel of Carthage and the Councel of Toletan 5. cap. 16. decreed it to be received as holy and divine Scriptures Secondly it was so received by most of the ancient Orthodox Fathers as Justin Martyr Tertullian Cyril Epiphanius Lactantius Ireneus Augustine and many others and so this book is often quoted by them as of divine authority in their writings I shall
he is the high Steward and great Dispenser in God's Kingdom All power is given unto him in heaven and in earth Observ 3. That that Prophesie which comes from so sure an Author as Jesus Christ must infallibly be true and come to pass for he is and always was the great Prophet of his Church it was he that gave visions and Prophesies to the Prophets Isaiah Ieremiah Ezekiel Daniel somtimes by his ministring spirits the Angels somtime by himself in the appearance of the likeness of the son of man Ezek. 1. v. 26. And all know that their prophesies stood sure and were accomplished in their respective seasons But as unto the stedfastness and faithfulness of this book of Prophesies see what Christ himself testifies in Rev. 3.7 14. and in ch ult v. 6. These things saith the Son of God who is the faithful and true witness therefore of most sure performance in God's appointed seasons From the words which God gave unto him to shew unto his servants things which must shortly come to pass Observe 1. That Christ's servants are very privie to Gods counsels and knows much of his designes This Christ hath verified First From that ground of union which is between Christ and his members for being once become his members or servants then they in Christ and Christ in them and according to that 1 John 2.20 They have an unction from him that is holy and they know all things so that they that have the Son have the Father also for they both are one in will counsel power and essence John 17.21 22. And the secrets of the Lord are with those that fear him 2. They know much of the mind of God in all the combustions changes and revolutions of this world Many think that they come by chance ill fortune or for want of foresight in management of State affairs but the servants of God know that the hand of God is in all those revolutions and State-shakings and that there can no evil befal unto the City but that there is the providence of God in it directing and over-ruling it unto its end so that they do foresee that this change and that alteration in the world will come too and can rightly conclude that all tend as in a chain of providences to bring about God's great end in the exaltation of Christ's Throne and the pulling down his enemies Observ 2. God reserved the more full revelation of all things concerning the changes and revolutions of the Church and State and the end of all unto the day of Christs exaltation in glory Christ on earth was not so glorious as Christ in heaven he had not so full commission to send out so much of his Spirit while he was on earth as when he was in heaven John 7.39 So in like manner it is no sin to say that God had not communicated unto Christ's manhood whiles here on earth the compleat knowledge of times and seasons and the end of all for he is said to grow in knowledge and therefore according to his manhood whiles here on earth might be ignorant in some things But yet it is clear the Father revealed it to him when he ascended into heaven that he might reveal it to his Church as the due reward of all his sufferings chap. 5. 9. Thou art worthy to take the Book and open the Seals thereof for thou wast slain c. Which must shortly come to pass See vers 3. on these words The time is at hand And he sent and signified it by his Angel unto his servant John From these words you may observe That God reveals these Prophesies not immediately from himself but mediately and by instruments First God gives this Revelation to Christ Christ gives discovery partly himself and partly gives commission to his Angels for the same Thirdly The Angels instruct John Fourthly John directeth the same to the seven Churches And fifthly From the seven Churches they are left to all the Churches of Christ for information unto the end of the world The infinity of God and the finiteness of creatures are not compatible therefore God uses instruments sutable to our capacities for discovery of his mind Observ 2. From the Messenger or Angel by whom partly this prophesie was sent Observe That Christ employs Angels in great services for his Church Angels were the first publishers and preachers of Christs birth an Angel tells the Apostles that Christ should return in that manner they had seen him go up to heaven Acts 1.11 Angels tells Abraham and Lot what God would do to Sodom Christ tells John Rev. 22.16 That he sent his Angels to testifie those things in the Churches The Angels are made ministring spirits for the service of the church and their service is more manifest in these particulars 1. They inform us of God's will and God of our ways they ascend and descend Zac. 1.11 Gen. 18.19 2. They oppose the enemies of Christ and his Church Rev. 12.7 Dan. 10.20 Numb 21.22 3. They execute the judgements of God upon his enemies Exo. 12.23 Gen. 19.11.13 c. Isa 37 36. Rev. 16. throughout 4. They defend the godly both against wicked men wicked spirits and wicked practises Rev 7.1 2 3 c. Psal 34.7 and 91.11 Gen. 32.1 2. 2 King 6.14 15 c. 5. Next after the spirit of Christ they comfort the afflicted in their distresses Luke 1.30 Acts 10.4 and 27.24 Dan. 6.10 11 12. Luke 22.43 6. They are God's reapers and gatherers of God's elect at the end of the world Mat. 24.31 From the person to whom this prophesie was sent and revealed by the Angel under this relation of his servant John what this Iohn was is made fully to appear in the preliminary discourse unto the Title it was Iohn the brother of Iames our Lord's kinsman the beloved disciple a great Pillar and Apostle in the Church of Christ and yet he is here described under the title and relation of servant not only so by right of creation but of redemption special right covenant and service From which observe That to be related to Christ by way of service is a higher priviledge then any outward relation to him Better be Christ's bondman then his kinsman inward priviledges are more honourable then carnal Mary was happier in carrying Christ in her heart then in her womb Iohn glories more to be Christ's servant then his cosin Mat. 12.47 48 c. Christ professeth that they are his kindred who shall do the will of his father and he that is related to Christ in grace and faith is as sure of his love and acceptation as any of his nearest friends or kinsmen Observ 2. It is man's greatest honour to be Christ's servant It was a curse upon Cain Gen. 9. to be a servant of servants but to be Christ's servant is not only free but noble Iohn though he was a great pillar a prophetical Apostle the darling Disciple yet Christ calls him but his servant Paul
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
his church for the service thereof God first fills them with his Spirit When John was but upon entring upon his prophetical office God ravishes him with his Spirit and fills him therewith to fit him for this office When men in the Apostles days were to be chosen but for the lowest services in the Church as for the over-sight of the poor and the like yet they must be men full of the holy Ghost and wisdom Acts 6.3 Much more then for the highest places as Prophets Pastors Teachers and Elders c. It is said Paul and Barnabas were filled with the holy Ghost and therefore to be separated unto the work Acts 11.24 and 13.2 The Offices of the churches of Christ are for those that have the Spirit of Christ in them in some fulness of it those places are not for such as are filled with the spirit of envie covetousness pride the world contention ignorance and antichristian lording such have not the spirit of Christ in them it may be well said of such that they run for profit here and the like but the Lord sent them not Jer. 14.14 and 23.21 They flatter themselves and think they are called and sent of God because God hath given them some common acquired gifts and parts yet want all the especial graces of the Spirit as meekness self-denial contempt of this world humility bowels of compassion ready to forgive sound knowledge in the truth and holiness and righteousness in their lives and conversations they that want those graces in the truth of them are neither fit for those high functions in the church nor can satisfyingly perswade themselves or others that they are called unto it Let this be as a memento to all such that climbe over the walls into those holy Functions and are well satisfied with a call from men when they were never called of God I say let all such fear and tremble lest God spew them all our together with their flocks that would have it so in his wrath for ever John was rapt in Spirit on the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Whether this day be here called the Lord's day for the great discoveries of those visions made unto John upon this day or because it was the Lord's day for the assembling of the Saints to perform their services unto God it being the same day with that which the Apostles call the first day of the week and our christian Sabbath I shall not much contend but rather am enclined unto the latter for these two reasons First Because the great work of Christ's resurrection on that day wherein he was manifested Lord and Conquerour over hell and Satan purchased it that Title of the Lords day Secondly Because the observation of the Sabbath with all christian publique services were transferred to that day and so is called the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Scottish dialect the Kirks day the Churches day because they held their assemblies and performed their publique services upon that day Hence note Observ That the Lord's day or the day of the great and publique assemblings of the Saints is the fittest time for God's highest discoveries of Grace and Truth John received here on this day his high irradiations of spirit and Prophesies This is God's great Market day wherein there is a constant and mutual Exchange or Bartering of heavenly and divine commodities the Saints come with the returns of their improvements of mercies in praises prayers and thanksgivings God gives out in return farther supplies of grace and greater measure of knowledge in his ways and truths Therefore sure most happy most knowing and most gracious are those Saints that are most found in this way O! this should make all of us that are not in this way to wail for it as David in his absence and exile from the church of God that being the special habitation of God's glory Psal 96.6 and to breath after it even as the Hart brayeth after the fountain streams for this is the day of the Saints assemblings wherein the Angel comes down the Angel of the New Covenant Christ in spirit to stir upon the waters of Bethesda upon the hearts and affections of all his people When John was in this rapture of spirit on the Lord's day then he heard behind him a mighty voice as it were of a Trumpet loud and terrible The Trumpet being a warlike Instrument whose sound is to prepare unto Battel and to the terror of the adversary God's publique admonitions are so unto his church it not only prepares his own unto repentance but is also of terrible signification unto all his impenitent enemies But here comes in a question fit to be discussed John had here his raptures of spirit extasies and heard a great voice as of a Trumpet The Quere will be How shall we know Divine raptures extasies or visions from diabolical For Satan is God's Ape and hath his raptures possessions strange apparitions sounds and voices also For answer first know that God's visions are given either in the sleep as unto Jacob when he saw a ladder reaching from earth to heaven and Angels ascending and descending in Gen. 28. but such are more properly called Divine Dreams Or secondly When the person is awake as here when Iohn was at Patmos on the Lord's day doubtless either in God's services or holy contemplations he received those visions and raptures of spirit and those extasies or raptures of spirit do cause a great alteration upon the person that receives them he is as it were taken out of himself that is in this posture and frame and therefore it is called a rapture or extasie quasi extra se raptus being in that posture not master of the faculties of his own soul which are wholly in the power and motions of the Spirit that acts them and this is common to both sorts of raptures whether from the good or evil spirit Now to discern what spirit moves in such raptures or visions observe first Whether the person passive or that is under such raptures of spirit were always or for the most part of their lives faithful witnesses unto the word of God and of Jesus Christ such have not only the promise of the holy Spirit to teach them all things 1 Iohn 2.27 but to be preserved against the evil one in their bodies souls and spirits Secondly Observe the matter of their visions in such raptures whether it be to denounce God's judgments against sinful practises or not for surely Satan will never be divided against himself if we will believe our Saviour for so his kingdom could not stand though I have read a story in some old Popish Mass-monger that the divel once in the shape of a Priest preached a very catholique sermon but being discovered by some Saint in presence it seems one of an excellent endowment in discerning spirits asked him how durst Satan to appear in that presence with so sound holy
same incommunicable properties with the Ancient of days He is here farther described to have eyes as a flame of fire and feet like unto fine brass burning as in a furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eyes like a flame of fire signifies either their piercing nature in searching into the secrets of the heart or of wrath and indignation to terrifie his impenitent enemies and indeed Christ is here from head to feet presented in a fiery colour his eyes were as a flame of fire his feet like unto fine brass as if they burned in a furnace Hence Note Observ 2. That when Christ is about executing acts of power and judgement against Kingdoms or Churches he is most terrible in his appearance When he goes about to call to an account the seven Asian Churches he is very intense about it and all of a fiery colour sparkling in the eyes like fire does signifie much anger and indignation feet of burning brass speed and execution Christ is here presented in that fine posture he is brought in Rev. 10.1 with his face shining as the Sun and his feet as pillars of fire whereupon presently followed terrible thunders and dreadful judgements So in chap. 2. v. 18. he is presented with eyes like fire and feet like brass and forthwith goes on with a charge against the Church of Thyatira So in Rev. 19.10 11 12. he is said to have his eyes like a flame of fire and his vesture dipt in blood and presently goes on in executing great wrath against his adversaries The dreadfulness of this fiery Judge when he comes in wrath will better appear if we consider that of the Prophet Malachi 3.2 3. Who shall abide the day of his coming and who shall stand when he appears for he is like a Refiners fire A Refiners fire is the hottest most terrible and most consuming How terrible he is towards Babylon both literal and mystical consider Jer. 51.25 and Rev. 18.8 9 c. I am against thee oh destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowl thee down from the Rock and will make thee a burnt mountain This was fully executed on old Babylon in the letter And how severe is Christ against Babylon in the mysterie in Rev. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which will condemn her Peruse the chapter throughout When Christ goes forth on his red horse to execute judgement and to take peace from the earth neither Kings nor Captains nor the mighty ones of the earth shall be able to stand against this mighty one They shall call for the mountains to fall upon them to hide them from the face of him that sitteth upon the Throne and from the wrath of the Lamb. And Paul tells us 2 Thes 1.8 of the dreadfulness of this Judge who should come in flames of fire to what end to destroy Antichrist the son of perdition with the brightness of his coming only consider once more Rev. 19.12 13 c. When Christ goeth forth to make war in righteousness his eyes were like a flame of fire and was clothed in a garment dipt in blood and out of his mouth proceeded a sharp sword that with it he should smite the heathen for he shall rule them with a rod of iron for he it is that treadeth the wine-press of the fierceness and wrath of almighty God All this doth clearly inform that Christ hath another name a strange name that none knoweth but himself Rev. 19.12 that is another nature and disposition to appear in then of a Lamb No man ever thought that have only considered Christ in the state of his humiliation that he had that Lion-like disposition in him All Christ's adversaries shall one day know that he is as the Lion of the Tribe of Judah whose voice shall be terrible unto them as well as a Rock of defence and safeguard to all his chosen ones and as sure as he hath already acted the Lamb-like part in his sufferings here on earth and now doth the same in his Mediators office in heaven so he shall one day come with power and glory to rule the Nations of the earth that would not have him for their Lord and King even with a Scepter of power and judgement and with a rod of iron And to set forth the dreadfulness of this Judge the more he comes with a Lion-like voice roaring as the sound of many waters Hence Note Observ 2. That when Christ comes to judge his enemies he is not only dreadful in his looks and outward appearance but he is dreadful all over even in his words also In verse 10. his voice was as of a Trumpet loud and terrible here like the sound of many waters very terrible to his enemies but rouzing converting and saving to his faithful ones Verse 16. And he had in his right hand seven Stars and out of his mouth went a sharp two edged sword and his face shone as the Sun shineth in its strength Notwithstanding Christ's dreadful appearance and his intenseness unto judgement yet he had in his right hand seven stars In the right hand is seated the chiefest strength and power of man and so it connotes to us safety and protection and he takes the seven stars into his right hand to preserve and keep them safe under his protection whilst he is executing his judgements upon his impenitent backsliding churches or obstinate enemies The seven stars the Spirit interprets to be the Angels of the seven churches verse 20. of this chapter only what is meant by Angels in that place being mystically represented by the stars in Christ's right hand I think fit to make enquiry here Surely it cannot be meant Angels in a proper sense such as are ministring Spirits the Angels in heaven for John is commanded in the next chapter to write unto those Angels of the church of Ephesus Smyrna c. to write unto the Spirits Angelical all know such a command would not proceed from him that is the wisdom of the Father therefore this must needs be interpreted to be the chief Ministers or Pastors of those Asian churches who should rather be called here the Messengers then the Angels of the churches for the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Messenger which we translate Angel when attributed to God's ministring Spirits but when attributed unto man more properly it should be rendered Messenger and not Angel as that of Peter Acts 12. When he came and knocked at the door where the Disciples were they thought it was his Angel and not himself that is his Messenger one coming from him to acquaint them of his deliverance for they could not be so ignorant to conceive that it was an Angel that knocked which could enter without opening the doors wherefore under correction of better Iudgements I shall account this amongst
peace through Jesus Christ and therefore beautiful are their feet and so may rightly be represented mystically or figuratively by those lightsome and noble creatures the stars but to prevent tediousness in repetition I refer to the Notes on the precedent sixteenth verse where I have fully discussed the same subject And the mystery of the seven golden Candlesticks Christ interprets to be the seven Churches to wit in Ephes Smyrna Pergamus c. In Exodus 25. amongst the Adorements and Instruments of the Tabernacle God commanded Mâ—ses to make a Candlestick of Beaten Gold Christ in this verse takes up the Figures and Types of seven golden Candlesticks to represent mystically his Tabernacles with men his seven famous Asian Churches wherein his glorious presence did most resplendently appear for it is said verse 13. That he appeared in the midst of them in great luster glory and splendour Golden Candlesticks are fit Types and Emblemes to represent Christ's churches First In respect of their choicest mettal they are golden Candlesticks Observ Christ's churches are of that precious allay and temper that they excel all other assemblies in the world Others of the world though never so great and eminent are but as Lead or Tin but those like precious gold Secondly Gold is the most tryed and refined mettal that is so are Christ's churches they go under seven fold refinements They have tryals from God and man Refinements by afflictions refinements by the Spirit of Grace whereby their dross is done away and so become most precious and shining gold Thirdly Gold is the most noble dearest and highest esteemed mettal amongst men so Christs churches are the most highly respected by God of all creatures the world was made for their sakes yea they are the right heirs that is that have the more especial right by blessing promise and compact unto the world and the good things thereof whether things present or things to come why all is yours if Christ be yours 1 Cor. 3.23 Fourthly It is the most extensive and ductible of all mettals so Christ's churches they have the largest bowels of true charity of any sort of people in the world for they will endeavour the conversion and pray for it even of their very enemies Fifthly Gold is the most weighty of all mettals Christ's churches are of the greatest weight with God all others are but as the dust of the ballance in comparison of them they are of such weight with God that they are to stand in the gap to stay the hand of God when he goes out to execute his judgements If two or three righteous persons be in a City God will not destroy it for their sakes Sixthly and lastly Gold is most fair and shining of all mettals so Christ's churches they are most shining in their graces they are not guilded Candlesticks but golden ones yea beaten ones as that of the Tabernacle was Thou art all fair saith Christ to his Spouse in Cant. 1. my Love behold thou art fair behold thou art fair like a Lilly among the Thorns so is my Love among the daughters Cant. 2.2 In the next place consider the Types and Figures the seven Candlesticks that are the emblemes of those seven Churches and how they suit fitly for this purpose all know The proper work of Candlesticks is to contain and hold their shining lamps or candles as in Exod. 25.37 And thou shalt make the seven Lamps thereof and the Lamps thereof shalt thou put thereon to give light toward that that is before it As the golden Candlestick of the Tabernacle was to have seven lamps or lights to give light to all that was before it so these seven golden Candlesticks those seven Asian churches have their seven Lamps or lights therein which number denotes perfection to enlighten all that was before it they have also their seven Angels seven faithful Messengers Ministers or Ambassadors of Christ's Word and Truth to enlighten every soul that comes with a teachable heart before them Hence Note Observ That every church of Christ as the candlestick of the Tabernacle Exod. 25.37 ought to have their shining Lamps in them that is Ministers and Teachers that are both godly and faithful ones Each one of the seven Asian churches had its Angel its light its Lamp within its candlestick and a church without these lights these Angels is as a candlestick without its lamp or light standing for ornament and fashion sake but wanting much of its honour life light and service which those Lamps and lights would yeild unto it for Christ hath placed in his church some Apostles some Evangelists some Prophets some Teachers some Pastors some Elders and all for the edifying and compleating of his Body the church Churches thus organized with their Angels and Ministers are most comly yea that high expression in Cant. 6.4 may be well applyed to such Thou art beautiful O my Love as Tirza comly as Jerusalem terrible as an Army with Banners Amidst those seven golden candlesticks that had their Angels or Lamps shining within them Christ made his glorious appearance in the likeness of the Son of man verse 13. The discoveries of Christ's ways and presence both in the way of grace and judgement are most clearly to be learn'd and discern'd amongst his churches that have their Angels Ministers and Teachers shining most bright in their life and doctrine in the midst amongst them and like to this was the advice which Christ himself had given to the Spouse in the Canticles chap. 1.7 8. when she had lost or could not find her Beloved Tell me O thou whom my soul loveth where thou feedest Where thou makest thy flocks to rest at Noon His answer is If thou know not thou fairest among women Go thy way forth by the footsteps of the flock and feed thy Kids beside the Shepherds Tents Therefore O thou the beloved of my soul cause my soul that by its wandrings have long missed thee to seek for thee among thy golden candlesticks in thy Ordinances and holy Assemblies in the midst whereof thou dost appear that my soul which languisheth may be comforted with Apples and stayed with Flaggons with spiritual comforts and refreshments from thy self who dwellest in the gardens and feedest thy flocks beside the Shepherds Tents Observ 2. That Christ's churches are his chiefest Treasuries here on earth of light and truth If souls desire to come into the true light and truth of God where should they rather repair then unto those golden candlesticks whose proper service is to hold forth light unto all comers Christ is found walking in the midst of them verse 1â— and therefore where the Sun runs its course there must needs be light in that Firmament and much glory and for this reason in this place these seven famous Asian churches are represented by the figures of seven golden candlesticks and also in Zach. 4.3 c. the ancient church of the Jews is represented by a golden candlestick with seven Lamps
thereon and in Rev. 4. the two Gospel Witnesses are said to be the two candlesticks to wit the two churches of Jews and Gentiles with their two Olive branches by their side to wit the two administrations of Law and Gospel which are always pouring out their oyl for light into the ministerial Lamps of these golden candlesticks Here must needs be then much light and truth for these are the two anointed ones that stand by the Lord of the whole earth Zach. 4.2.12 and 14 verses CHAP. II. Verse 1. Unto the Angel of the Church of Ephesus write these things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks THe general preface to the seven churches and of the whole Book being finished in the first chapter wherein was considered who was the Author of these divine Revelations and that was Christ under divers denominations and similitudes some appropriable only to the divine nature some to the humane clearly notifying That that person that appeared unto John was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christ God-Man who gave these Divine Revelations unto John some immediately by himself some by his ministring Spirits the Angels for though the greatest part of these Prophesies are given and signified by the instrumentality of Angels yet it may be truly said that Christ doth it for it is a known rule What is done by another at ones Order and command is done by himself Christ he is the Author of those Visions he gives them out to John and John he is the recipient instrument and the subordinate Author and is commanded to write them and make them known unto the churches and in the first place in this second and third chapters John is commanded by Christ to write those premonitions to the seven churches which in their order shall be handled But in the way before I fall upon the particulars it will be worth the enquiry Quest Why John is commanded particularly to write to each church of the seven apart To the Angel of the Church of Ephesus of the Church of Smyrna of the Church of Pergamus c. I answer for divers reasons First They were not guilty of one and the same faults and as their defections were divers and various so ought they to have various and divers reprehensions So likewise their graces and endowments were various so ought they to have divers and various encouragements therein The more obdurate and high-handed sinners ought to have the sharpest and highest reproofs and censures but the more flexible and tender-hearted ought to be dealt with the more tender hand of love and compassion Secondly The several charges are drawn against each particular church and so sent unto them by the hand of their own peculiar Angel Minister or Pastor to shew unto us that they were not to seek for any extrinsecal power or authority over themselves Christ is the common and general admonitor and reprehender of them all each of them are solely and singly under his reprehensive power and jurisdiction The Angel of the church of Ephesus hath only received commands and reproofs that relates to the church of Ephesus so the Angel of Smyrna for the church of Smyrna and the Angel of Pergamus for the church of Pergamus c. The Angel of the church of Ephesus did not receive commands or reproofs to impose them juridically on the church of Smyrna nor Smyrna on the church of Pergamus or on any one of the seven either singly by it self or joyntly with any of the others one two or more They were not to be superintendents or to have a prelatical authority over the rest there was no cathedral then at Ephesus nor in any of the other six the name of Archiepiscopacy and Hierarchycal Supremacy was then unknown in the little well-ordered Christian world or rather Common-weal Bishops then did look no farther with an eye of authority then over their own flocks neither then was it known that a combination of some few churches or rather officers of churches under the name of classical Elders provincial Elders or National Elders should have the sole power and jurisdiction over the rest of the churches of Christ in their vicinity Ephesus then as unto outward authority was Independent Smyrna then was Independent and so were all the rest The churches could then and also now can act consultatively by way of advice by their Elders and Brethren either joynt or singly but not juridically by way of authority over one and another The churches of Christ are all Peers respecting their authority yet in their graces and perfections amongst themselves differing from one and another in glory Christ keeps the sole Legislative power in his own hand and what he communicates thereof unto his churches it is not that they should be lords over their Sister-churches faith but that they may within their due bounds exercise their wholsome admonitions and censures according to the Word of God Christ will not suffer one church juridically to censure another sister-church though corrupt for there is no such authority given them Christ keeps that prerogative in his own hand he reproves and censures the whole seven Asian churches himself but suffers not one or more to do it over the rest And one great reason of this is That if Christ had granted such authority unto one church over others that that church which becomes most potent and most countenanced by the secular powers though most corrupted in doctrine and worship will undertake to censure the soundest and most orthodox churches of all as the Arrians did of old in the times of the sons of Constantine the great and their Successors censure chastise and vex even the soundest and most faithful churches of Christ And the idolatrous apostatized church of Rome under this pretence of having authority over other churches do even fulminate out her direst Anathemas on all other churches though the faithful and undefiled spouses of Christ Be wise therefore ye true spouses of Christ hold fast the liberty wherewith Christ hath made you free lest ye subjugate your necks and precious faith unto the idolatries of the spiritual harlot For this very reason Christ gives his particular censures and reproofs to each particular church according to their peculiar failings and errours that one more corrupt church might not undertake to censure that which was less corrupt But if it be demanded how a sound and faithful church of Christ should carry it self towards an erroneous and backslidden corrupted church I answer They are to use all means for their recovery and that in love and charity First They are to advise them and admonish them of the danger of their ways charitably not juridically as a church exercises towards her own members Secondly They are to pray for their healing and recovery out of their spiritual Maladies If all this will not do to their amendment they are to withdraw communion from them and to leave
church of Christ in Ephesus yet I presume on good grounds that most or the greatest part of Ephesus cryed up Great was Diana of the Ephesians and though there were churches of Christ in Rome Corinth Smyrna Pergamus and other places mentioned in Scripture yet we know by good history that the National Worship and Religion was Ethnick unto Jupiter Mars Sol Venus c. yet indeed I confess a Church may be called the National church as that of Ephesus of England of France of Scotland c. in respect of the church constituted and made up of members or persons of that Nation but herein we have no difference the controversie is not about words but things really differing among themselves as when they affirm every individual and singular parochial church of England to be particular churches of Christ as parts of the whole and the whole to be the National church of England constituted of its singular parts If all England Scotland France be the church what room is left for the world and the profane therein The church may be denominated of England Scotland France c. but not all England Scotland France to be the church there is great difference in those expressions but of this I shall say no farther at present Having done with the Inscription or direction To the Angel of the Church of Ephesus the next thing is write for the better observation of the things that follow These things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks That the church of Ephesus and the rest may know from whom this subsequent message comes tell them that it is from him that holdeth and keepeth in his fatherly hand of protection his faithful Ministers and Pastors which are as stars in the Firmament of his churches for glory Peruse the sixteenth verse of the first chapter more fully to this purpose And who walketh that is is in active posture ready to observe all the doings whether good or evil of all his churches and therefore he is said to walk in the midst of his seven golden candlesticks consult more at large with v. 13. 20. of c. 1. From Christ's posture of walking in the midst of the seven golden candlesticks or the seven Asian churches note That Christ is very intent with an eye of providential observation and that for their good over all his faithful churches This is not the time of his sitting on the Throne of judging the world but of walking in the midst of his golden candlesticks viewing the order of his churches and to see whether they are proficients under the means of grace according to that of the Canticles cap 6. 11. I went down into the garden of Nuts to see the fruits of the Valley and to see whether the Vine flourished and the Pomgranâ—tes budded Christ is now viewing his churches graces taking delight therein and to encourage them to perseverance that the crown may be unto them that overcome and also takes a special notice of their backslidings and lays them before their eyes in the deceitfulness thereof that they may loath them and return unto their God by a holy repentance And this is but a confirmation of his promise at his departure left as his last comforting Legacy with his afflicted church Matth. 28.20 That though he was ascended into the highest heavens yet in his providential eye over them and by his Spirit teaching directing counselling supporting and comforting them he would be ever with them unto the end of the world Verse 2. I know thy works and labour and thy patience and how thou canst not forbear them which are evil and hast examined them which say they are Apostles and are not and hast found them Lyars Verse 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have seen thy works for the better and more perfect taking knowledge of them Our knowledge is mixt and joyned with much imperfections and at best is but a mixt act of our understanding and affections and so to know a thing by a human capacity is to understand it and the nature thereof in the highest notion that its capable of comprehension and often by reason of the darkness in the understanding the affections or will are misplaced and so become erroneous and sinful for a mind not well informed or an ignorant soul can very hardly be a good or a godly one for without this light the judgement and affections will be often led astray to that which is only good in appearance and to contemn that which in it self is really good and perfect but here is no fear of imperfection of knowledge in this person Christ who is one with the Father God from everlasting and therefore all our works are patent and open before him his judgement or affections cannot be misled to approve of things and works that should not or disapprove of works that are worthy to be approved He is God and cannot be deceived on any false pretences he sees our works as they are in themselves and in the very nature of them with all their circumstances We see and know things by mediums mixtly weakly and imperfectly He sees and knows things simply absolutely and most perfectly the eye it self cannot want sight nor the Sun want light neither can the Creator of all things in this present temporal world or his church this spiritual world be ignorant of any of his or their handy works Christ sees and knows the works of the church of Ephesus fully what are approvable and what are disapprovable in them Hence Note That Christ is a most just and equal censurer of his churches works He forbids to call darkness light or light darkness he tells the church of Ephesus that he knows their works of travel patience and sufferance for his Name sake and so places his favourable aspect and complacency thereon and yet what is evil in them he cannot bear without a reproof as 't is defection or failure in its first love and ardent affections which the church of Ephesus bore to Christ and his Truths at their first conversion or entertainment of the Gospel amongst them vers 4. Christ also tels the church of Sardis and Laodicea that he knows their works but in another tone not of approbation but of reproof and censure he said to Sardis cap. 3. 1. I know thy works for thou hast a name that thou livest but thou art dead and in verse 15. he falls upon Laodicea and tells them I know thy works that thou art neither cold nor hot I would thou wert cold or hot Christ will not palliate or lay cushions under great ones elbows and prophesie smooth things unto them nor to the churches that bears them whilst they are most rotten in the root and heart Had not God a controversie of old with his Israel for this
one stroke whereas we generally grant that the Law which is moral natural is both divine spiritual our duty and perpetual there is no relaxation to the least Iota of it Secondly We grant the Judicial Law of Moses to be very useful in many particulars for the use and imitation of the church under the Gospel but for the ceremonial part of that Law it is quite dead unto us and is part of that hand-writing of Ordinances which is nailed unto Christ's cross and to give a restauration and resurrection unto it either in its self or in allusions drawn from it pressed home upon the conscience is to add Circumcision unto the Gospel and in effect to lay a yoke upon the necks of the disciples which we nor our fathers were ever able to bear and so by consequence to make Christ of none effect For if the Ceremonial Law and the Judaical Judicial Law as particularly relating to that Nation be void and non-obliging unto christians under the Gospel as all sound Protestants confess and is this day made good and avowed by their general practise for what sort of christians do strictly bind themselves up to the Judicials of Moses but do pick and chuse as they please For as I said but now many good things are in them both useful and imitable for Christian Commonweals to adhere to but to make them of absolute necessity as cogent upon the conscience I know no sound church or teachers does so undertake to become its Advocate and if any should be so heterodox I am resolved and should give it as advice to others to hold fast that liberty wherein Christ hath made us free And if the Judicial Law together with all its Ceremonials as all sound Divines grant and confess and practise accordingly be null and void and non-constringent unto christians then how unequal and unjust it is to make it a foundation or corner stone to build any Gospel ordinance thereon For the Basis being unsound and sandy the structure cannot hold but must needs fall to the ground together and all such conclusions as are extracted from such unsound premises are rather exotique then concentrique with the Word of truth For what have we to do with Legal Types and Shaddows which are long since putrified in their graves And we may say of them as Mary said to Christ concerning her brother Lazarus Lord by this it stinketh We have the Anti-type Christ himself the true substance of all Judaical Types and Shaddows who is the sole Lord of his house and Head of his church who of common elements of Water Bread and Wine by vertue of his Institution hath made them unto us Spiritual water of Regeneration and Spiritual symbols of his Flesh and Blood which are mystically and Sacramentally communicated to every worthy receiver and this Lord as a faithful Legislator hath declared his will about those Ordinances about the manner of the administrations together with the subjects thereof and though some assert that the truth hereabout lies deep and of difficult discerning and I believe it true as unto them and those by reason of the great dust they themselves raise about it as the Fox in the Fable that went to sweep the house with his tail who in stead of cleansing the house made it more filthy by the dust he raised about it but for my part I conceive these two great Gospel ordinances to be plain and clear to plain and simple hearted christians in all the necessary circumstantials thereof as about the manner of their administrations the qualification of the subjects c. for these Ordinances were not instituted alone for philosophical christians but were also subjected to the cognizance and for the edification of all sorts of christians that were not Academicks and therefore their significancy obvious unto all in all such particulars that makes but a reasonable enquiry thereunto and therefore I should judge such as Sophisters and vain Janglers as go about to darken the truth of those two great Gospel lights or Sacraments by analogical arguments levied from the Judicials or Ceremonials of Moses to support them withal or to evidence their truth either in themselves or in any circumstantials thereof whereas they are sufficiently supported and virtuated by a clear light in themselves to wit their own genuine Institutions And here rightly may be appplyed that of the Poet Ne te quesiveris extra And for him that is otherwise minded Cre dat Judeus Apella Non ego But to return to M. Morice from whose answer I have somwhat digressed I shall take leave to present him with few arguments out of that learned M. Baxter being my self very conscious to be Impar congressus Achilli In his book for Infant Baptism against M. Bedford p. 299. this argument of his offers it self If both in the Institution and every example of Baptism through all the Bible the first grace be prerequisite as a condition then the Ordinance was not instituted for the confirming of that first grace but in the Institution and every example of Baptism through all the Bible the first grace is prerequisite as a condition Therefore the Ordinance was not instituted to confer it By the first Grace it is his own words I still mean that Grace which consisteth in a real change of the soul whether habitual or actual or if you will call it seminal or radical you may By prerequisite as a condition I mean either in the party or another for him The force of the consequence is evident in that otherwise Baptism should be instituted to give men that which is pre-required in them and so which they have already as to all them that are capable of it The Antecedent is undeniable as might be manifested by a recital of the particular Texts could we stay so long upon it John required a profession of repentance in those he baptized Jesus first made them Disciples and then by his Apostles baptized them John 4.1 The solemn Institution of it as a standing Ordinance to the Church which tells us fully the end is in Matth. 28.19 20. Go and Disciple me all Nations Baptizing them c Now for the aged a Disciple and a Believer are all one Mark 16.16 He that believeth and is baptized shall be saved Acts 2.38 Repent and be baptized every one c. 41. They that gladly received the Word were baptized Acts 8.12 13. The Samaritans believed and were baptized both men and women Simon himself believed and was baptized Acts 8.36 37. If thou believest with all thy heart thou mayest be baptized And he answered I believe c. Acts 9. Paul believed upon Ananias instruction and then was baptized Acts 10.47 48. and 16.15.33 and 18.8 and 19.4 5 c. Thus far M. Baxter in this place And to see his clearness herein is admirable and what advantage a learned man hath when he hath Truth on his side Which argument is able though by him managed there to another end
only temporary and for that age and season wherein the Gospel was first promulgated and planted and for this purpose do urge that other text of Paul in 1 Cor. 12.28 And God hath ordained some in his Church as first Apostles secondly Prophets thirdly Teachers then them that do miracles after that the gifts of healing helps governments diversity of tongues and therefore hence do argue That because some officers that are here numbred up are but temporary and for that first age as the gifts of miracles healing c. Therefore the Apostolical gift and function is ceased also with them which was as they say for the first planting of the church not for its growth and continuance To which I answer first By distinguishing between times and persons and grant that Officers since Christ's time have not that measure of Unction and Spirit of infallibility as the first Apostles had yet withal assert that for all what the contrary minded say is but petitio principii for they only affirm that the Apostolical office was but temporary for the first age but prove it not and though they rank it up amongst some of the primitive Gifts and Offices that are interr'd yet to perswade the ingenious they should inform where in the Temple I mean God's Word is their grave to be found They may from this last Scripture as justly argue that the gifts and functions of Teachers Prophets Helps and Governments are also ceased in the church because the gifts of healing miracles c. are ceased in and amongst which catalogue they are also ranked Secondly This Tenent of the Opponents is the ready way and I presume had a great influence of late in hatching and cherishing the sect of the Seekers and anti-Scripturists for when it is asserted and maintained by the reputed Orthodox that most of the primitive offices as Apostles gifts of Miracles Healings c. are ceased to the church under the defection and falling away by the rise of antichrist They forthwith rejoyn and object Why If some gifts are evacuated in the church and no vertue in them as you confess why not the rest of the same foundation and catalogue as well as they and so upon the same grounds that some are ceased they pertinaciously affirm that all other offices and ordinances are null and defunct also being only for that age and ministration and to that end do interpret that promise of Christ's spiritual support and presence with his Church in the last of Matthe◠That he would be with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to the end of the world or all generations yet they for their own interest render to the end of that age and so consequentially deny the Word and Ordinances and the Being of a church for how should there be a church without VVord and Ordinances and how should the VVord and Ordinances be administred without Officers according to that of Rom. 10. How shall they believe unless they hear And how shall they hear without a Preacher And how shall they preach unless they be sent This hath been the sad consequence of asserting that relaxation of some Offices and gifts in the church and not evidencing where their graves lie or their repeals Thirdly I answer That Eph. 4.11 12 c. is strongly convincing for the contrary for all those offices that are there recounted which Christ gave unto the church there is not the least intimation that some were for the church then in being of that present age and the rest for futurity to continue but rather the contrary is evinced And he gave some Apostles c. Cuibono To what end For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ till we all come in the unity of the faith c. Now I would anti-query Are the Saints all perfected Is the work of the Ministry at an end Is the church the body of Christ so sufficiently edified and confirmed that they are all come to the unity of faith and to perfect knowledge and to a full measure and stature of Christ I hope none will affirm it unless the Perfectists and Quakers But here again they will say VVe grant ordinary Officers as Pastors Teachers Elders c. are still continued in the church for this work until we all come to be a perfect man in Christ but extraordinary officers as Apostles c. are ceased I answer again This is asserted and not proved therefore it is a begging of the question Secondly I affirm That those which are called the standing ordinary officers as Pastors Teachers Elders c. were in their first institution of an extraordinary Spirit and of the same Unction though differing in measure with the Apostles themselves and somtimes Apostles Pastors and Elders were taken as Synonima's though really differing amongst themselves in gifts and offices as to instance James the first Pastor or Bishop of Jerusalem was also a pillar and an Apostle John the great and beloved Apostle is in his Epistle called the Elder And in that great Synodical assembly Acts 15. the Elders are in joynt commission with the Apostles and being men of an extraorindary spirit also as appears by all those of the first unction as Stephen Ananias Barnabas c. and the rest of the brethren who went abroad upon the persecution of the church and preached and wrought miracles every where Acts 8. Object But here some may say this is to level all officers and to make the Apostles themselves but of equal authority with the ordinary offices of Pastors Teachers Elders c. I answer Not at all for though I grant some purity in their gifts being both extraordinary in their first unction yet the first twelve in some acts of their offices were to excel all others as is evident by Acts 1.22 when the eleven chose Matthias into Judas Bishoprick Peter urged that one must be ordained to be a witness with them of the Resurrection that was conversant with them from the baptisme of John to the time of Christ's resurrection as this was a great part of their office to bear witness of the life death and resurrection of Christ unto the world and this they could attest as truth as eye witnesses being with Jesus all the time he went in and out amongst them and herein they surpassed all others that came after Secondly They excel all other officers in that they had their commission immediately from Christ to convert disciple and baptize all Nations into the faith but all other officers had it derivatively from them Thirdly They had the pre-eminence in gifts of miracles which was most frequently adjoyned to their Ministery for the confirmation of their Doctrine But it is very inconsequent that the whole Apostolique office is quite ceased to the church because some of the most eminent gifts and endowments of that office as it was in the Apostles of the first institution are ceased which
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
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
and good works as formerly she did as the true effects and issues of that love or else c. Hence Note Observ That the contemplation of grace is the only Gospel motive unto true repentance The commemoration of God's former gracious dealing unto a backslidden soul will operate very strongly if not judicially hardned to recal him unto his God The straying prodigal experienced this truth in himself Luke 15.17 when he came to himself and considered how that many hired servants in his fathers house had bread enough and yet he starving for hunger it made him to reflect upon that full and gracious condition when he was as an obedient son with his father which moved him to set on the resolution to be a Trewant no longer but to arise and go unto his Father and say Father I have sinned against heaven and before thee If any thing will break the course of sin and recall the heart unto its first love the consideration of the former gracious dealings of God with it will effect it It will reason thus with it self was it not better with me when I kept close to God then now it is since I have broken with him Was not my soul more at peace within it self when I was more zealous of God's glory and of keeping his commands then now when I am more remiss and colder in my affections both towards God and christian duties Was not then my food more spiritual and my delights more heavenly then now when I am clogg'd with the vanities of this world and the bewitching lusts thereof Had I not then a freer access to God and of a freer spirit in my approches crying Abba Father then now having strayed from him instead thereof having a spirit of bondage and of fear In short when I kept close with God did not a face of heaven as it were appear in all my performances and relations but now having departed from him all is turned into hell and bitterness against me Surely those considerations of grace formerly received will work more upon an ingenious spirit then any thundring Legal threats whatsoever yet I add if these will not do Christ hath another course and method and can come judicially and remove his candlestick from amongst such obstinate and unrepentant sinners Observ 2. Another Note is That true Gospel repentance consists not only in changing the mind but of practise and conversation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rescipicite to wax wiser or repent do not only consist to grow wiser in the judgement but in the choice of the practical affections also If the will be not right as to its objects as well as the judgement it will not denominate a true repentant The church of Ephesus was right as to her faith for which she suffered in patience yet her practise and affections were not streight for which she had the check and commanded to do the first works works of love works of charity works of piety which formerly she had been zealous in In true repentance there is a Terminus a quo and Terminus ad quem Turn ye turn ye every one from the abomination of his ways there is the terminus a quo but this is not all a negative righteousness will not serve turn but there must be Terminus ad quem a positive righteousness also There must be a doing of the first works of holiness and godliness towards God and of love and righteousness towards all but more especially towards the houshold of faith These are the adequate ingredients of true and Gospel repentance It is a gross deceit in many that think that they have believed sufficiently and they have repented sufficiently when they have altered their judgment or at least their weather-cock opinion from one external form unto another as when an Episcopal man is become for a Presbyterie O most kind and benigne Sun-shine quoth he but when a Presbyterian turns Independent in judgement he presently cries out that heaven is opened unto him never considering that the kingdom of heaven does consist in godliness and righteousness but in outward forms of worship which if rightly regulated somthing of each might be rightly admitted to make a just composure In the next place some think their repentance very sound when they have changed one errour for another when of an Arminian or Pelagian are become Antinomists rightly so termed denying and opposing the morality of the Law as a rule of duty obliging unto christians when of an Arrian or Antitrinitarian are become Tridheites or worshippers of three Gods c. So corrupt is the heart of man that will make his own opinion an Idol and all that looks not that way nor brings any flowers to that sacrifice and yet otherwise apparently gracious shall neither have the title of a true believer or a repentant soul amongst them Therefore with all such I would leave this Scripture as a Signet upon their finger Remember from whence thou art fallen and repent and do thy first works Observ 3. Another Note from the authority of the person Christ that gives this memento is That Christ's commands in his Word should be very powerful and efficacious to bring us unto repentance Shall Christ be our Anamnestes or Remembrancer and set our faults before us by his Spirit in the Word and shall not our hearts be molten for it Shall he call from heaven to us in his ever-living word of Prophesie and shall we not intend or hearken to that heavenly vision He gave but one glance on Peter reflecting on his unkindness and denial which caused Peter to turn aside and weep bitterly And shall he not only look upon us with his daylie providential acts of goodness and mercy which leadeth unto repentance but give us line upon line and precept upon precept and yet not return by repentance It is the signe of most obdurate hearts and of stiff-necked sinners But some will say We want wills to it and if Christ gave wills as well as commands we should readily follow him I answer first Where Christ lays his commands on his chosen ones he also gives there the first grace of his Spirit to enable to obey that command and we know the Spirit may be opposed and the Spirit may be quenched and is so often by our own defects and by reason of the abundancy of corruptions so that the want of wills to good things proceed from our own base and corrupt wills not for want of power from Christ who commands us to them but take notice though the operations of the Spirit may by the Elect themselves be opposed darkned and quenched partially but not totally and finally but at last will get the victory in bringing forth the work of God unto perfection Secondly It is in vain for persons in an â—nregenerate state to complain for want of wills for before Christ moves thereon by his Spirit of grace they cannot rightly will any good thing or work but the first grace being given
to any and after follows a complaint of want of will to holy performances it is a good signe that there is a good will unto it or else there would not be a complaint which is only for a greater measure not for a total want of will unto it Thirly and lastly Understand that Christ often exhibits his commands of faith and repentance even to the reprobate themselves to manifest unto them their duty the due performance whereof they have in their original first parent lost and forfeited and God is not obliged to restore it seeing the vindication of Gods justice is as dear unto him as his mercy and therefore when Christ in his Ministery bids such persons to believe and repent they never complain of want of wills unto the work but rather add sin unto sin in a more obdurate unbelief But to proceed Or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent As if Christ had said unto the church of Ephesus if thou wilt not return unto me and unto thy first love by this gracious warning I have given thee be sure I will come in judgment against thee and that shortly and though my appearance as yet unto thee whiles there is hopes of thy recovery be in the likeness of the Son of man one of thy own nature and compassionate towards thee yet know if thou wilt not repent and do thy first works of love zeal and charity I shall forthwith come in another like resemblance having mine eyes as a flame of fire and a two-edg'd sword proceeding from my mouth and destroy thee and thy church-state and that quickly unless thou speedily amend thy faults Observ Hence Note That a speedy repentance is the only means to avert the judgements of God from falling upon a church or people Ahab's repentance though it was but hypocritical and unsound yet stayed God in executing his judgements on him The repentance of David and Solomon for their Adultery and Idolatry stayed God's hand against them and many others of the Kings of Israel experienced the goodness of God in this particular and by reason of their sincere endeavours of returning unto God by demolishing their abominations and idolatries God promised them he would not bring the evil in their days which he had denounced against his Idolatrous people the Jews but should be gathered in peace unto their fathers The Ninivites upon their repentance in sackcloth and ashes on Jonas preaching had a longer date set to their political state and City and this repentance too ought to be speedy for who knows how long God will suffer though long often he does before he sends forth the unevitable decree of execution As God is merciful slow to anger slow to wrath yet know that God is also just and that one attribute is as dear unto him as another the duty we see is presently required and we know not though God defers the execution whether he will give us hearts again unto the work after we have once slighted his gracious calls and invitations thereunto It was an old Proverb Sero sapiunt Phryges which may be our lot if we defer too long and we know that to be true that sera penitentia raro vera and consider how it was too late for Jerusalem to howl and cry after she had slighted the many gracious invitations of our Saviour unto repentance who would have gathered her as a hen gathers her chickens under her wing When Titus the Roman General had cast a Trench against her walls and bolted up her gates by the siege of a potent Army Christ tells the church of Ephesus and the rest of those Sister Asian churches if they do not repent he will come quickly in judgements against them as indeed he did in few ages after by the incursions of barbarous Nations and quite removed their churches from amongst them Quere But is not this a Legal teaching to denounce wrath and judgements on non-amendment or for want of repentance I answer Such as object thus are much mistaken for repentance is not strictly a Legal duty but a duty Evangelical and of grace for the Law admits of no repentance for it saith The soul that sinneth shall die It is the Gospel of grace alone that saith Repent and live that is Return from thy wicked ways and accept of Christ as thy Lord Saviour and Teacher and thou shalt be saved The Law is inexorable and exacts the whole satisfaction as the penalty of the breach thereof which was fully laid on Christ and satisfied by him It is grace alone that accepts the will for the deed and admits of repentance in the sinner whiles the Surety hath compleatly satisfied the justice and rigour of the offended Law Secondly What God hath sanctified no man should call unholy for hath not Christ commanded this duty of repentance very abundantly in the Gospel and very often to be interpreted for faith it self and shall we count it Legal Repent and be baptized for the remission of sins Acts 2.38 Repent or ye shall all likewise perish c. But I confess there is no little difference between Repentance under the Gospel administration and the old Testament administration under the one the doctrine thereof is more clearly taught upon more evident terms of grace In the other more darker and on more sensitive and carnal grounds As Christ under the Law was vailed under clouds and typical ordinances but under the Gospel more clearly preached unto all so his doctrines of grace faith and repentance were not by far so radiant before the days of his manifestation in the flesh as after so the difference lies in the degrees of clearness not of the verity and truth of the doctrine Quere 2. But again some may query Is not this to joyn Repentance unto Christ in some causality unto salvation and to set them both as it were in a joynt commission though somwhat subordinately unto that great end Indeed this is a question worthy the clearing which many unskilful ignorantly handle not knowing how to divide the Word of God aright do miserably stumble in it Understand for clearing of this in the order of causes God's free love is the first moving and predeterminating cause unto life and salvation Christ next is the alone procuring and meritorious cause and as Christ hath purchased the Elect unto himself by his death and merit so as a King or a Soveraigne Legislator he sets up a Royal Law for his Redeemed people to walk by to wit that of Repentance towards God and Faith unto Jesus Christ Now he sets not Faith nor Repentance in any causality with himself in this great work of life and salvation this is only but a principal part of his revealed Will and Law that he will have his redeemed ones to walk in he doth not require those graces in them as co-operating or efficient causes unto life or justification nor as conditions properly
so called for on the performance of every condition by vertue of compact it hath a legal influence merit and causality unto the production of its end Neither indeed is there any such compact in the Word since the fall of Adam that on the performance of any conditions be they never so Evangelical as Faith Repentance c. Justification or life was promised thereupon only the condition of the old covenant between God and man was death upon disobedience and life upon obedience Man having forfeited the one by his disobedience Christ steps in as the Mediator of a better and surer covenant and makes his soul an offering unto death which was the full performance of the penal condition due unto the sinner and so absolutely purchased a blessed seed unto himself and on such stable conditions performed altogether by himself that they cannot possibly forfeit their inheritance being in so sure a hand and are still heirs though whiles under years they differ not from servants that is whiles under sin and unregeneracy are still in bondage until faith come to discover their heirship and interest unto the purchased possession and in the mean time by evil works they are as enemies strangers and aliens to God and the commonweal of Israel according to the old Legal distinction they have notwithstanding Jus ad Rem though not Jus in Re. And though I deny faith or repentance to be conditions properly so called in the covenant to life or justification yet I say they are required in the same new Law Covenant or Testament as conditions improperly so called or as conditions in order preceding one the other and as benefits of the same covenant But seeing the word condition is of late glown so rampant and overmuch perfumed with the Spiceries of Rome I shall willingly let it lie as that other term of merit which in their first births were more innocent and inoffensive and shall rather call them as duties and qualities required in the new covenant by Christ as necessary in all his redeemed ones to life and salvation And when I say they are duties necessary I would be understood not absolutely necessary but virtate precepti and virtute medii unto all such as are capable of their duties but not unto Infants or Idiots that want the use of reason for to believe and repent are acts of the will and understanding which Infants or Idiots are not capable of and therefore we exempt them from salvation dying so if the condition of faith was absolute and peremptory as Augustine once dreamed and therefore was called durus pater Infantum and all others must conclude the like harsh judgement on them also that hold actual faith and repentance as absolute necessary conditions unto justification and life But again If it were true what the Arminian says That none are saved but on the condition of the To credere or act of faith and none damned but for unbelief then I re-assume that some persons according to this are neither damned nor saved for Infants dying such as aforesaid cannot have by reason of their incapacity the act of faith nor unbelief which is a privation by refusal or resistance of the truth made manifest Indeed such absurdities do they incur that assert such absolute conditions in the covenant of grace to be done on man's part yet I say they are absolute and peremptory on Christ's part to be performed and he having fully finished all the conditions for his elect ones by his death though some of them dying Infants yet are saved by vertue of that everlasting covenant made with Christ in for and on the behalf of all his chosen ones of whom he will not lose one which the Father hath given him From this precedent discourse you may plainly conclude that though I grant repentance a necessary Gospel duty and for divers good ends it is ordained so yet do not in the least place it in any subordinate causality joyntly with Christ in the work of our salvation but only as our duty thorowfare or way thereunto commanded and instituted by Christ as part of his new Law that he himself might have the pre-eminence in all things and the name and glory alone of our salvation And this hereon shall suffice See more hereon v. 23. Observ 2. Another Note hence is That the doctrine of judgments and threats is a very useful Gospel doctrine When Christ hath passed with his doctrine of grace and offers a reconcilement freely if the sinner will but turn from his iniquities and repent and yet the sinner will refuse his gracious terms he hath another burden to tell him that after he hath refused so great salvation he can cast both soul and body into hell fire the most obdurate and incorrigible child must have the sharpest rod a smile or a love-token will work upon the ingenious but saith Solomon a rod is for the back of a fool Neither is judgement a strange work unto Christ for as he is related unto his church as a Saviour and a Father respecting his grace and loving kindness so he is as well a Judge and a Legislator and so may justly chastise his church as contemners and transgressors of his Royal Law If he calls us to repent which is part of his new covenant Law as he did the church of Ephesus and yet go on obstinately in sin justly may he remove his candlestick from amongst us If his Lamb-like quality of mercy and grace will not invite us to return he can roat as the Lion of the Tribe of Judah which will cause us to call upon the mountains to fall upon us and to hide us from the presence of the Lamb wherefore they are much mistaken that would shut out as useless the doctrine of threats and judgements from the Gospel which are to be preached soberly and conditional not peremptory and absolute for if there were not a curb and fear of loss and punishment the wanton straying soul would hardly be reclaimed though the more tender hearted the apprehension of grace and love might reclaim and mollifie Observ 3. Another Observation is To take off God's candlestick or to unchurch a Nation or people is the most grievous of all God's judgements Christ could not afflict the church of Ephesus with a greater loss then to remove his church from among them for hereby First Privatively His glory and special presence of grace and favour is withdrawn Secondly The guidance light and comfort of his holy Spirit is departed Thirdly His Ordinances are all defiled and vanished Fourthly His special protection is withdrawn also Fifthly and lastly Instead of his gracious presence they have his presence in wrath judgements and fiery indignations Instead of his Spirit of light and comfort they have the dismal spirit of darkness errour and despair instead of Christ's holy Ordinances they have the Divel's sacrifices and instead of God's special protection over them they are carried captives by Satan to all foul and
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
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
wheresoever Idolatry is admitted into a church looseness and lasciviousness presently follows Errour is fruitful and one brings forth another Assoon as the church of Pergamus maintained the eating of things offered unto idols which is the service of divels presently they joyn hands with the obscene sect of the Nicolaitans when the Israelites joyned to the sacrifices of Baal Peor Numb 25. they became shameless and presently fell on the Midianitish women in Ezek. 8.14 we shall read that there were Jewish women weeping for Tammuz that is as some read it Adonis or an idol or image of Adonis who was a great lover of Venus and slain by a Boar in whose memory there were celebrated yearly solemnities in which were the weepings of women or as Junius has it it was Osyris an Idol of the Egyptians and Phoenicians in whose rites they forgot all bounds of modesty and discovered their nakedness to the Idol So corrupt is false worship and idolatry that it and filthiness do usually walk hand in hand together in most part◠〈◊〉 â—he jurisdiction of Rome but especially Italy and Spain â—ein the greatest and most notorious idolatries are committed and countenanced there are the greatest obscenities both in words and actions yea and that commonly practised among them which is unnatural and Sodomitish and not so much as to be named among christians so it was so here once within our memories with us as soon as we had tasted the same grapes of Rome lust was soon promoted both in Court and Country Quest But if you here demand wherein lies the mischievousness and grievousness of this sin of Idolatry I answer 1. All Idolaters they forsake the true God 2. They change the glory of the incorruptible God into the form of creeping things 3. They thrust out the Ordinances of God from their holy places and at last God himself 4. They slight God and his help in extremities and call to their idols that see not hear not nor understand as the Papists do to S. Anthony S. Francis c. 5. They become prodigal towards their idols as the Adulterer thinks nothing too much for his harlot so they nothing too much for their idolatrizing worship witness the church of Rome 6. They become unclean and Nicolaitans which thing God hates 7. They become fools infatuated and delivered over to a reprobate sense whilst they disclaim the great infinite glorious holy and all-wise God and in the room thereof adore Batts Oxen Moles Owls c. and that which is worse little pieces of dead wood mettal and the like carved and framed by the hand of the workman and this is the just hand of God upon all Idolaters who receive not the truth in the love of it and therefore God gives them over to strange delusions and believe a lye Observ 7. The last Note from these words shall be That it is one of the difficultest undertakings of the Ministry of Christ to take off or wean either new planted Churches or newly reformed ones from their old false worships and practises Some of the new planted churches as of Pergamus Corinth and other of the Gentiles thought that they might still participate of their former sacrifices of divels and their idolathites and of Christ's Table also but the Apostle Paul was very bitter against such in 1 Cor. 10.20 21. and the Spirit here also falls foul upon them and sets a check upon the Pergamitish church for entertainment of such doctrines What ado had Paul also to take off the believing Jews from their circumcision and Mosaical rites they would needs have the observation of all the ceremonial Law and paedagogy of Moses joyned to Christ for justification and so make Christ of none effect no less then a full council of Apostles and Elders were sufficient to remove this stumbling block out of the way Acts 15. and what a difficult business it was in the first Reformation to reform up fully all the world knows what uproars commotions and civil wars there were in K. Edward the sixth's days when the Mass-book was but turned into English as some of K. Edward's counsellors advised our Cornish Rebels who were then in Arms for their old Mumpsimus and Popish worship And surely Luther nor Zuinglius nor Calvin could go on with a thorow Reformation in Germany France or other places in respect of the unpreparedness and unsutable state and condition of the Nations among whom they begun the Reformation being so long time setled and fixed upon their old lees it was a very difficult work for them to go farther thorow with it then was fit and competent for that generation who always reserved some reliques remains and smacks of Popery though the main works were beaten down and therefore some heady people of those times that would not condescend in any thing or have providential carriage towards the weaker and darker sort of people would reform things even to the height and full pitch of Reformation according to the primitive pattern but the people of them ages being not able to bear it it caused much trouble to the church and through intemperate zeal much hinderance and obstruction to the begun reformation and advantage to the enemy But since in many places and Nations of the reformed this reformation hath made a further progress by some steps yet still amongst most of the reformed not only in this Nation but elsewhere there are some remains of the old false worship and practises and a lusting after them so strong a desire we have to the imitation of our predecessors practises be they never so corrupt yet blessed be God for that reformation we enjoy and liberty to profess and practise the ordinances of God according to the most undefiled and purest pattern that we judg agreeable to the Gospel of Christ What shall us desire more on our own parts Or what greater blessing can we expect from God by the sword of the Magistrate then to be protected secured and countenanced in the ways and worship of God according to a good conscience If the Ministers and Churches will not reform in such a day when publique Edicts are gone forth from Cyrus to set Israel free I wonder when they will fall upon it Do they expect the Magistrate to command and compel all unto the work Alas this is not the generation that all will be fit for such a work in a whole Nation or Kingdom no never will there be such a golden age until Christ himself shall come with the fan in his hand to purge his garner and take the Kingdom unto himself Is not the church a Lilly among thorns If the whole Nation be the church where are the thorns Are they the other neighbour Nations about Alas they are Lillies too churches on that account as well as you Are they the gentle Nations as Turks Persians Antichristians and Popish Nations As Italians Spanish French c Alas they are no Thorns to you the reformed Nations are in equal ballance
Name written that no man knoweth but he that receiveth it The Note hence is Observ That God hath reserved and treasured up unspeakable glory for his conquering Saints It is a new Name that no man knoweth a hidden Manna a spiritual participating of Christ that is above our understanding a new and joynt power given to us by and with Christ that we at present are uterly ignorant of yea it is such a prize of glory that eye hath not seen ear hath not heard or the heart of man cannot comprehend And therefore in 2 Cor. 4.17 it is called a most excellent and eternal weight of glory and therefore here in this 2. and 3. cap. this prize this crown of glory is set forth under various and divers figures and resemblances which are sensible and apt for our capacities as ver 7. under the Tree of life in the Paradice of God ver 10. under the expression of the Crown of life ver 17. of the hidden Manna and white Stone and new Name ver 26. of power over the Nations and of the morning Star in cap. 3. ver 5. under the name of white Rayment and Book of life ver 12. of a Pillar in the Temple of God the Name of God and the City of God and in ver 21. of sitting on the Throne with Christ in his Throne as Christ hath already sate down on the Father's Throne All these expressions are taken up by the Spirit to represent unto us the inestimable weight of glory that is set forth as a prize and treasured up by God for all faithful persevering and overcoming christians And therefore let us all so run as we may obtain Use But by the way here is an Use of Reproof upon such that would now at present catch at the Crown before the coronation day You must first overcome before you raign unless you will raign without Christ it is a hidden Manna a new Name it is not meat for this corrupt world nor a work for this generation It is a white Stone wherein a new Name is written that yet no man knoweth it is not a dispensation for this corrupt age it is an excellent and eternal weight of glory reserved for the new World the Golden age the new Jerusalem the new Heaven and Earth wherein dwelleth righteousness and this will be produced in God's appointed time by the almighty power and arm of Christ who is the great captain conductor and leader unto this glorious day and therefore al such as pretend to lead and advance to this day otherwise then by a placid submission to the providential dispensations of God in the world they only set up stumbling blocks for themselves and their followers to fall by They that will rule with Christ must overcome with Christ they that will sit with him in his Throne must first pass to it as he did by a conquest over sufferings and temptations 2 Tim. 2.12 Rom. 8.17 If we suffer with Christ we shal raign with Crist for this crown is gotten by the way of the cross but to seek it by Swords Pistols Rapines and Blood-sheds you may obtain a crown and Kingdom in the World from the Prince that ruleth in the Ayr and the children of the World but never from the Lambe that sitteth on the Throne O therefore returne to this true Lamb of God and his Lamb-like condition or else he will become a Lyon against you and for your highmindedness and sins of rebellion and blood will come against you quickly and fight against you by the Sword of his mouth O kiss the Son least he be angry Vers 18. And unto the Angel of the Church of Thyatira write These things saith the Son of God who hath his eyes like unto a flame of fire and his feet like fine brass Here it is evident who â—t is all along that gives these premonitions to each church it is Christ the Son of God who in the former verses is called the Spirit for his spiritual appearance in the likness of the Son of man In the first cap. from vers 13. to 16. this Son of God that appeared unto John in the likness of the Son of Man in the midst of the seven golden candlesticks gives a general discovery of himself unto John in all his attributes as God and Man as King Priest and Prophet as the Saviour and Preserver of his church also as a just Judge and avenger of his enemies But now when Christ appears with the particular charges against each church he takes as it were his attributes asunder and cloaths himself with that attribute which is most suitable for the present condition of the church that he is to deal with To the churches of Ephesus and Smyrna which were the most sound and sincere he appears under the attributes of a merciful Father who was dead and is alive ver 8. and of a gracious preserver of his church ver 1 who holdeth the seven Stars in his right hand But now unto the churches of Thyatira and Pergamus which were more debauched and unsound Christ manifests himself in a far different resemblance and posture having a Sword with two edges proceeding out of his mouth in his appearance towards the church of Pergamus and here unto Thyatira like one that hath his eyes like unto a flame of fire and his feet like fine or burning brass This is a posture of indignation and wrath for eyes sparkling like fire betokneth wrath and feet like fine brass readiness of execution Here Christ from head to feet is presented in a fiery colour This is Christ's posture when he goes out in judgments against a church or Nation when he goes out to war against his enemies he puts on this fiery posture Rev. 19.11 12 13. See more hereon cap. 1. ver 14 15. Observ That when Christ goes out in judgment against a people his appearance is very dreadful The Prophet Malachi speaking of the coming of Christ when he comes who may abide the day of his coming and who shall stand when he appeareth For he is like the Refiner's fire and shall sit as a Refiner and purifier of silver cap. 3. 2 3. A Refiners fire is the hottest it melts purges consumes and is terrible such a fire is Christ in his judgments When he comes to destroy Antichrist and his Kingdom Paul says 2 Thess 1.8 He shall come in flames of fire Have not most of our western Nations as Germany France England Scotland c. seen this terrible appearance of Christ of late in his judgments among us who hath laid many Kingdoms and Nations almost in the dust destroy'd many ancient Families Houses Cities Townes and Countries by the Sword and yet who layes it to heart And yet Christ will be more terrible for the great day of his wrath is at hand and who will be able to stand Rev. 6.17 The great ones of the earth that are found fighting against him shall that day call for the Rocks and
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
will keep her from the hour of temptation which shall come upon all the world to try them that dwell upon the earth is no more in effect but as if Christ had said I will keep thee from the hurt and danger of the hour of temptation which shall come upon all the christian churches in the world for the tryal of their faith and constancy in all the quarters of the earth Hence Note Observ That not any of Christ's churches are exempted from tryals and temptations And the great reason of this is that the church most thrives and grows this way it is observed a Lily among Thorns grows fairest and largest and it was anciently said that the blood of the Martyrs was the seed-plot of the church the more times that gold is refined by the Refiners fire the more ductible and solid it becomes So Christ's churches the more tryals they go under the more eminent and resplendent they become in grace In the day of affliction under Bishops and Prelates more true godliness did appear then at present in the day of prosperity and peace A beloved child never scapes without a rod from his Father when he offends neither a true church from Gods fatherly tryals and chastisements for in some things we offend all and the best hath their maculae their spots dross and defections to be purged from therefore not strange when we fall into diverse tryals by this we know that we are not bastards but sons beloved of God Heb. 12. And all things shall work together for good to those that fear God Observ 2. Another Note hence is That the greatest hour of calamity and temptation that comes upon the world is but a tryal unto the godly Temptations unto the wicked are God's Judgments towards them they are the executioners of his wrath and justice He destroys the wicked in his fiery indignation But unto the godly they are only for their tryal strengthning and bettering To one God gives riches honour preferment c. as a mercy to the other they become snares unto and destructive So also on the godly as on Job God sends the plundering Sabaeans as a tryal of their patience on the other as the executioners of his wrath Sword famine or death that equally sweeps away both yet unto the one they are but the instruments gate or door to a higher glory yet unto the others an entrance unto final judgments Therefore Saints think it neither no loss when temptations seize upon them they become more weighty more solid more sound more sincere more experimental more gracious and at last more glorious thereby and on this ground how little are they troubled when all the world is on fire and in combustion about their ears when many do call for the mountains to fall upon them and hide them from the fiery indignation that is passing over yet they are placide serene and in a Halcion condition all is peace with them though all the world is fire about them being so far above the world Vers 11. Behold I come quickly hold that fast which thou hast that no man take thy crown Christ tells Philadelphia that he is about a remarkable and notable work and it is Behold I come quickly This is not to be understood of Christ's second coming to judgment nor of his spiritual coming but of his coming with the hour of temptation and tryal upon his churches this is somwhat agreeable unto that expression of Christ to the church of Ephesus cap. 2. 5. Else I will come unto thee quickly and remove thy Candlestick c. So Christ tells the church of Philadelphia with a Behold to usher it in I come quickly what to do But with that hour of temptation upon all the world to try all that dwell upon the earth which hapned and fell out presently after this Vision was given unto John in the time of Trajan the Emperour who succeeded Domitian in whose days this Revelation was given to John at Patmos and in the days of Trajan his successor this hour of temptation tryal affliction and persecution seized upon all the churches of Christ in Asia and else where Therefore she is exhorted to hold fast what she had received and that is the word of Christ and his patience which she had formerly received and kept and that she is now again exhorted to hold fast maintain and persevere in when that hour of temptation cometh on all them that dwell upon the earth Hence Note Observ That the consideration of Christ's speedy coming with times of tryals upon his churches is a special motive to persevere with constancy in the profession of Christ and his truth If we knew that judgement was so neer at the door it would make us to trim up our lamps to have them furnished with the oyl of faith and light of good works that we may be able to stand in the day of tryal No greater motive to set an edge upon our graces then to know that Christ is near with times of tryals If we knew the good man of the house would return this present day we would have all things garnished to bid him welcome Hold fast for I come quickly or else as in the next words you will lose your honour and your crown Hold that fast which thou hast that no man take thy crown As if Christ had said to the church of Philadelphia Thou hast hitherto kept the word of my patience kept close unto my Gospel go on couragiously in that course which thou hast begun hold fast and persevere therein lest if thou fail in thy course another come and take away thy crown and reward Here lies a difficulty what is meant by this crown Some would have it eternal life which is the crown of our faithful adhering to Christ and his doctrine but I cannot adhere to this opinion for this crown can never be taken away from the faithful for though many that are only externally called may be said for non-persevering to lose their crown which they once hoped for and indeed they never had true right and title to it but only in their outward seeming call and in the book of the visible church but not of God's election and predetermination as formerly more at large is manifested verse 5. on the book of life Therefore surely this crown which may be taken away from the faithful and given to another for inconstancy or non-perseverance in the truth is that honour and reward which was promised Philadelphia in verse 9. preceding That all her enemies should fall low before her and worship before her feet which kinde of crown and reward indeed may be taken away from the faithful for their looseness slothfulness or remisness in duties of godliness to which they are often promised and annexed and for want thereof are often removed and given to a more proficient and worthy people So you see what is this crown that may be taken away from the faithful for their
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also
God if we were not of his family he would leave us alone to run on in our own perverse ways until destruction and hell overwhelmed us Be zealous therefore and repent What zeal is see formerly on the fifteenth and sixteenth verses Christ in the former verse prescribed the remedy to the church of Laodicea for her disease and here he adviseth to the application of it Be zealous be fervent be hot cast away thy half mongrel Religion which is neither hot nor cold Purge out O England thy Romish leven that makes thee hang even half way between heaven and hell between Christ and Antichrist Be zealous and repent O Laodicea cast out O England thy pretended riches honours and preferments which works a conceit in thee that thou art rich whiles thou art but beggarly and naked and buy gold tryed of the fire of Christ and true honours from him and that white rayment of his righteousness and of his holy Spouse in her external offices and ordinances which will make thee truly honourable beautiful rich and comly Be zealous I say and fervent hot after those precious jewels and spiritual riches and repent of thy former follies and vain conceits and then thou wilt be wise to purpose and become as a Lilly among the Thorns and the fairest of all thy Sisters Vers 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me Christ adds here another motive to the poor blinde Laodiceans to come unto him for gold for white rayment for eye-salve to supply all their wants which is drawn from his willingness and readiness to come in and converse with all such that are but willing to receive him and to close with him and therefore he tells them Behold I stand at the door and knock Christ comes as one desiring to have entrance he knocks first that they may know to whom it is that they must open Christ coming in his first grace is irresistable and as the strong man dispossesses Satan and takes possession of the house the soul by a spiritual force and over-powering hand But if the soul after faith received by its own sloth remisness or backsliding shall shut the door or entrance thereof against the kindly operations of Christ and his Spirit Christ is not obliged to break up the door of that heart again by violence as at his first coming in unto it but will come and call and knock for entrance that is will wait with mercies with providences with precepts commands with exhortations and reproofs that if possible to melt the straying and erring soul into compunction and to open again unto him that the King of glory may enter in From which posture of Christ Observe Observ That Christ uses all possible means for the reclaiming and regaining erring souls into the ways of life He comes as it were a supplicant at their doors and desires them to give entrance to him He stands and knocks he waits and waits long and calls and calls again by divers and various ways of mercies and grace he puts them in minde of his former loving kindnesses and how ready he is to help them if they will but open to him and follow his direction and hearken to his voice Somtimes he shakes his rod over them to bring them to repentance and tells them as many as he loves he rebukes and chastens somtimes he invites them by mercies and gracious considerations to return unto him then again he takes the terrors of the Law to make them see their danger if they continue obstinate unto his calls and lastly he sends his Ambassadours with precept upon precept and line upon line beseeching in Christ's name the straying souls to return unto him Christ will never be wanting to them unless they be wanting unto themselves Quest But why does not Christ himself use his force and open the door himself by his Spirits power to these poor Laodiceans Is not he the great Key-bearer of David who openeth and no man shutteth and if he would but speak the word he need not stand knocking at their doors they would fly open to him that he might enter in I answer 1. 'T is true At Christ's first entring into the soul our base natures are so resistable and abhorrent to the work of grace that he must come by force by a spiritual force with his Key of David to unlock the doors of our hearts if he will have an entrance thereinto But secondly Having first shed abroad his first grace into our hearts then he commands us to work in the power of that grace to work out our salvation with fear and trembling Having received the promises saith the Apostle clense your selves from all filthiness 2 Cor. 7.1 and Christ puts us then upon doing that we may stir up our graces improve our talents and become active growing and fruitful christians and on this account Christ here knocks at the door of the hearts of the church of Laodicea and bids her to hearken to his voice and ro open to him She had received the first grace of faith from Christ or else she could not be numbred among the seven golden candlesticks though she was a sad disorderly and rusty one yet she was a church of Christ still and therefore might very well be commanded to set her power and grace a working to open unto Christ the operations of whose Spirit she had shut out and quenched by her uneven carriage and luke-warm temper Thirdly and in the last place Know that Laodicea had not quite shut the door to Christ as unto the operation of his graces she was a church of Christ though a luke-warm one but she had shut the door and denied him passage in some of his Ordinances by which Christ usually and ordinarily enters she had shut the door unto a true spiritual Ministery Discipline orderly calls and regular dispensing of his Ordinances and instead thereof entertains a formal lazy indifferent luke-warm Ministery State-discipline Officers and calls and so all Ordinances are brought to the scantling of the will of man not of God or of Christ and so makes up a mongrel Hermaphroditical worship part of God's and part of man's which indeed is purely neither God's nor man's and therefore an abomination both to God and man She had shut this door and way of entrance against Christ as some of our churches has done this day and therefore Christ comes and knocks and how By the Ministery of his Word and faithful Witnesses And as John was sent with an Epistle in his hand to Laodicea and the rest of the delinquent Asian churches so Christ sends his faithful Teachers and Prophets with a burden in their mouths against all such false worship and doctrine to unshut the doors if it may be that the King of glory may enter in Use From the discoursed premisses it plainly appears That this Scripture