cap. 18. The Beast and false Prophet joynt companions in evil the one upholding and confirming the other the one by an unrighteous and tyrannical Sword the other by false doctrines and miracles till at last both are caught by Christ and his Armies and cast into the lake of fire and brimstone Rev. 19.20 And if common tribulations were not enough for false teachers and their folowers Christ will cast them into a bed wherein they shall roul themselves in grief cover themselvs in grief and with great tribulation and if all this will not do to bring them to repentance for their wicked deeds and practises Christ hath another bed to cast them into a bed of death and destruction in the next verse And I will kill her children with death except they repent of their deeds Repentance is the only remedy against divine judgments turning from sin and turning to God will turn God's wrath from us and his love towards us See more hereon about repentance ver 5. and 16 of this cap. Vers 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reines and hearts and I will give unto every one of you according to your works As the true church of Christ hath her children begotten and fostered up by the immortal seed of the word so false Teachers and Heretiques have their children also begotten by the spirit of deceit and falshood and nourished by errors and wickedness So this false Nicolaitish Prophetess had her children followers of her Fornication and Idolatry In the former verse we read of her Adulteries that doth commit fornication with her and promote her doctrines of Idolatries equally with her self and that Christ would cast them together into great tribulation except they repent and here we find their Issue children of the same cursed stock which Christ will aso shew no mercy to but kill her children with death that is will sweep them away in judgment not only with a violent and precipitant deatnh â—ut will also slay them with a death eternal Hence Note Observ 1. That children that tread in the steps of their wicked parents are envolved under the same judgments with themselves If we be partakers of our Father's sins it is just that we should be partakers of their punishments If we follow the steps of our faithful parents we shall have the same reward with them of our faithfulness in the latter day God giveth to every one according to his works the child shall not dye for the sin of his parent nor shall the child be saved for the faith or obedience of his parent For the Soul that sinneth shall dye And he that believeth shall be saved But as for the little ones that are uncapable of actual sin or faith their salvation or damnation is according to his will that sheweth mercy on whom he will and whom he will he hardens Rom. 9. Quest. But if it be demanded How will it stand with the justice of God to cut off little children which are innocent nor ever yet done good or evil together in judgment with their parents Answ Little children that had never committed actual sin even babes new born or in the womb doubtless perished in the floud and many in Sodome and yet without impeachment of or derogation to divine Justice First God can do it out of Soveraignty and absolute dominion which he hath over his creatures He is the Potter he that made the Vessel can break it he that gave life to babes can take it away and who can say why dost thou this Secondly all Infants are defiled with original sin and as the wages of sin is death so God can justly inflict death on them both temporal and eternal as the due wages thereof together with their parents Thirdly Little children are part of their parents substance and family and God may justly punish the living parent in his child by death as well as any others of his stock and substance as by a temporal punishment Fourthly Though God may often sweep away in his temporal judgments many little innocent children as by the Sword Famine c. and yet they not perish eternally for violent or sudden death is no Argument of God's hatred to them for many precious souls expire by a more terrible and violent death then that of the Sword Pestilence or Famine Fifthly and lastly For the comfort and the better support of the hopes of faithful parents for the well being of their little innocent dying infants whether they are taken off by God either by an ordinary death or in a common judgment let them understand for their comfort that God hath made an everlasting covenant of grace and salvation with Christ for all his Elect ones Gal. 3.16 Isa 53.11 12. and though the Infants of believers die before they can receive the promise of the Spirit by faith yet the chosen ones in Christ are secure by virtue of God's eternal love towards them in Christ being chosen in him from all eternity Ephes 1.14 and let me with reverence speak it Christ may as soon perish as one of them he being the head they the members making up one mystical church Had God ever cloathed himself with flesh in the person of the Son had it not been to lay down a sufficient price and ransom to divine Justice for all his ever beloved chosen ones And where there is such a predeterminating love as God's is towards his Elect and such an inestimable and compleat price paid for them as Christ's death is how can any such possibly perish without violation and impeachment both of divine Love and divine Justice This is a surer ground of the salvation of some dying Infants of believing parents then that that some Arminianising persons of these days do make to wit the parents faith the condition of the Infant 's salvation Dying Infants with those of that perswasion I leave these few following considerations First They should do well in the first place to produce that grant which they pretend to be in the Gospel covenant that the parents faith is the condition of their Infants salvation dying so but this will be done ad Graecas Calendas it savors too much of works of Supererrogation and Popery to be true Secondly If some dying Infants of believing parents are saved on the condition of their parents faith then all are so saved that dyes so before they have forfeited their condition by their own actual transgressions and if all of them are saved dying so then happier would faithful parents be to see all their children dy whilst Infants and innocent for then they should be sure of their salvation then to see them live for some of them must become reprobate and wicked for few godly parents have ever had all godly children Abraham had Ishmael as well as Isaac Isaac had an Esau as well as a Jacob Jacob had a Reuben Simeon and Levi. brethren
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
in part to come written without that is plain for discovery open to the view All which imports that Iohn was to write of the then present state of Affairs and of the churches which was plain and open and as of things that are and also of the future state of things which are as a book written within sealed and secret in respect of their futurity 2. Another Note hence is That God's true Prophets and faithful Ministers will commend no more to the observation of their churches as visions from God then what they have really seen and hath been discovered from God unto them They are not to come with the word of the Lord in their mouth and pretend visions from God like the false prophets in Ier. 14 whiles their mouths and hearts are full of lying vanities Iohn writes no more then what he saw to the seven churches nor discovers no more then what he saw was then present or should come to pass in after time What we haue seen and heard saith the Apostle we speak and are bold to preach and to commend unto you Christ's Ministers should press no more then what they are assured are experienced truths I doubt me every opinion concerning outward forms of Government Discipline and the like will not at last appear to be visions of God which some do now a days so hotly contend for it may be one day said unto such hot-spurs Boanerges sons of Thunder who required such things at your hands whiles you let the greatest works as of love righteousness and judgement lie prostrate at your feet as if they did not concern you Vers 20. The mysterie of the seven Stars c. Christ in the last verse to make things plain unto John and to give him a taste of the discovery of those mysteries in his book interprets the mystery of the vision of seven Stars and of the seven Candlesticks presented unto his sight in the precedent 12 and 16 verses and he calls it the mysterie of seven Stars and candlesticks because indeed unto John it was a secret and hidden thing what those figures of stars and candlesticks did mystically mean or represent and unto John it would be still a mysterie if Christ himself had not here interpreted Hence Note That this book of Revelations is made clear obvious and manifest by a diligent observation and a right applicationof the mystical characters and figures of each vision Christ himself in this verse hath made the first enterance and essay on this account He tells us that the seven Stars in his right hand and the seven golden candlesticks do mystically represent the seven Angels or Messengers of his churches and the seven candlesticks the churches themselves In the seventeenth chapter Christ is more large in interpreting the mysterie of Babylon the great the mother of harlots c. All which connotes unto us Observ That the wise observant christian may attain unto the revelation and discovery of the mysteries of this book of Prophesies by the help of the Spirit of God upon a diligent enquiry thereinto The Spirit says often in the second and third chapters Let him that hath an ear hear what the Spirit saith unto the Churches and in chap. 13. vers 18. Here is wisdom let him that hath wit count the number Here is the mind that hath wisdom cap. 17. v. 9. so that it is for him that hath an ear an intelligent understanding ear and wisdom a wise heart to consider that is fit and capable to open and apply aright the mysteries of this book It is a mystery therefore difficult to all but unto the spiritualized eye and unto the mind that hath wisdom but it should not therefore be accounted presumption in such to undertake this essay seeing it hath pleased Christ to give us the first fruits himself in opening the mysteries of the vision of the seven stars and the seven golden candlesticks which is as an enterance into the whole and since he hath interpreted unto us that by the seven stars are meant the seven Angels of the churches by the seven golden candlesticks the seven famous Asian churches by the woman arrayed in scarlet the mother of harlots in the seventeenth of the Revelations to be the great City that reigneth over the Kings of the earth and the Beast with seven heads and ten horns to signifie a Government Empire or Kingdom on seven Mountains where the great harlot reigneth under ten Kings why should it be thought strange rash or presumptuous to interpret the rest of the mystical figures and hyeroglyphick characters of this book according to their natural and genuine tendency and as they are opened and applyed in other prophetical writings by one and the same Spirit of Prophesie whose wisdom it was ever from the beginning to represent the risings progress and downials of the great Empires and Kingdoms of the word by such dark and mysterious figures and representations unto God's servants his Prophets And conceive one great reason of this dark and mysterious carriage of the Spirit is That the Intendments of God towards the Powers and Kingdoms of the world may be revealed and made known but unto few such as have spirits sutable and wills to conform to the will of God in all things for if those great events and revolutions of State were made vulgar and known unto all it would raise innumerable combustions in the world and great sufferings and afflictions to the children of God from those Powers that they live under for whose sakes these great concussions and subversions of States and Kingdoms do come to pass that Christ's and their Interest may be exalted at the last 2. Note That it is the Spirit of Christ in his Word that makes known and opens the secrets of all Divine mysteries unto his servants Christ discovers unto John those mysteries of stars c. It is this Spirit that searcheth into the deep things of God He shall take of mine as Christ saith John 16.15 and shall show it unto you and hence he is called the Comforter because he makes the love of the Father and the grace of Christ which was before-hand hid in the bosome and counsel of God manifest unto poor souls and so sheds abroad the love of God in their hearts by faith The discovery of Divine mysteries are too high a work for the ablest and wisest person in his natural capacity without the help of Christ's Spirit for they are spiritually not carnally to be discerned But to proceed The mysterie of the seven stars Christ interprets to be the Angels of the seven churches Stars in all prophetical writings do signifie persons of eminency and honour and in Heraldry it is accounted the most noble sort of blazoning peculiar alone to the Armory of Princes The Angels of the seven churches or rather Messengers for so the Greek word signifies because they come with the best message and news that ever came to man to wit the glad tydings of
hence ariseth to Christ's churches That if they be zealous of God's glory and their own well-being that they suffer not peaceably amongst them either evil doers or false Teachers both equally tending if tolerated to their destruction and ruine Observ 2. It is often a matter of great trouble and travel for the churches of Christ to deal with evil doers and false teachers in the church When the corrupted part is become a great Interest in the church how difficult is it for the sound part to meddle with it Witness the present state of our churches in England and elsewhere amongst the Nations desiring Reformation from Antichristian errors and idolatry what a matter of trouble it is and somtimes of much affliction and sufferings to divers precious and sound christians when they go about to reprove the false teachers and evil workers the great hinderers at present of a thorow Reformation in the Ordinances and Doctrines of Christ How they fall upon such as the troublers of Israel Not considering that their lusts are the principal causes thereof and if Christ's witnesses speak against them in faithfulness they are presently branded as troublers of their peace and factions and often suffer for it The church of Ephesus had their portion herein of travel and patience for their integrity unto Christ and his Truth against these teachers and wicked persons in that primitive age so neer Christ's time and the pouring forth of the Spirit and therefore no marvel if under the falling away and Antichrist's dominion Christ's faithful witnesses have a share therein also But to proceed And thou hast tryed them which say they are Apostles and are not and hast found them lyars It seems Ephesus had pseudo-Apostles or false Apostles as well as Corinth and other churches 2 Cor. 11.13 who pretended themselves to be true Apostles of Christ who under that pretence came with deceitful and soul-destroying doctrines as That the Resurrection was past already That the Mosaical Law was to be joyned to faith in Christ for justification That the community of all things and women were lawful which they called spiritual marriages which the sect of Nicolaitans held These were the errours of the false Apostles of the primitive days Now the Apostles of Christ were extraordinary Officers sent by him so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one sent to his service for the publishing the Messias and his doctrine over the whole world and so were universal Officers and could act in and over all churches by their Apostolical authority but for others to argue from their practise that are ordinary officers and of an ordinary spirit that they may act as they did is a meer non sequitur Now the false Apostles would it seems needs arrogate the same authority to themselves in imposing their dictates upon the churches but the church of Ephesus had so much spiritual wisdom as to try and examine them and so found them false ones and liars Hence note That it is a most commendable practise and duty in Christ's churches to make a diligent and narrow inquisition into the truth of all doctrines and teachers that come among them The church of Ephesus was very famous for this very thing and an Euge given them by Christ for this action And indeed how could they or any other churches find out the deceitfulness and falsity of those that were false Apostles and false Teachers unless they had tryed and examined their doctrines Paul accounted the Bereans more noble then others for this very thing for the enquiry into the truth of his doctrine whether things were so or no as he delivered unto them for indeed it argues a most stupid kind of disposition to receive all things that comes from men without enquiry either into the truth thereof or at least the integrity faithfulness and the authority of the Relator thereof for as some truths lie deep and every common person or member cannot fathom it yet every one though never so weak that cannot satisfie their consciences by their own sight in the entertainment of a truth yet can in part acquiesce in the ability and fidelity of their Teacher and so may get much satisfaction unto themselves from the authority of their guides and teachers therefore it is a duty incumbent on all First for the more spiritual and quick-sighted christian to try all things and to hold fast what is good Next for the weaker christian to try the faithfulness and integrity of his Teachers and to hold fast what he commends unto him in things disputable and not of easie discernment Query But a Question may be moved who shall try judge and examine false Apostles false Teachers and their corrupt doctrines I answer First every private or particular christian may do it Judicio discretionis by a judgement of discretion and of private discerning But secondly to try them Judicio Authoritativo by a judgement of authority and juridically it must be done by that whole church wherein they are risen up and maintained for in them lies the plenary judicial power and authority of judging all doctrines and teachers which is usually called the power of the Keys Neither is this power in the Officers or Eldership of the church when distinct from the Body as some would have it but collectively in the whole church Officers and Members though unto the Presbyterie or Officers I should grant the precedency in many things yet the Body collective is above the Officers for the Officers are ordained more principally for the Body but not the Body for the Officers but the head cannot say unto the body I have no need of thee nor the body unto the head but all joynt together makes up a compleat harmony and an organical Body Officers and Members in a church make up a compleat christian or microcosm or commonwealth wherein all the Laws of Christ are juridically administred and who have the full power of trying censuring and judging all false Teachers and doctrines that shall rise amongst them For if the juridical power were solely in the Presbyterie or Officers of the church then the church of Ephesus would not collectively deserve that Eulogie and approbation for their zeal against false Apostles but it would rather be attributed to the Angel of the church or chief Officers or Overseers of the church only but here the whole church of Ephesus is praised and approved for their non-toleration of evil persons and for their trying of and sifting out the false Apostles therefore it argueth very strongly that the power of censures and trying is not singly in the Officers but in Officers and members joyntly as making up one organical Body politique which is Christ's highest Judicature on earth to decide and judge of all Doctrines rising in his churches that will not hold weight according to the shekel of the Sanctuary A farther instance ye have pregnant to this purpose in the church of Thyatira in verse 20. following where the reproof is
much every way both to every particular soule and to the whole Church of Christ First if there were no more in it but the detecting and making manifest of the Antichristian whore or state and the pollutions thereof and so give a warning to all Gods people to come out of her and not to partake of her iniquities least they be partakers of her plagues Is it not a blessing to keep their souls undefiled from Antichrists pollutious and to be delivered from judgments due thereunto Was it not a great blessing for Lot to be fore told and delivered out of the destruction of Sodom and Gomorrah So is it not a singular blessing and mercy unto us and the Church of Christ to be delivered and freed from the divine wrath that is gone out against spirituall or misticall Babylon 2. Is it not a great priviledge and blessing to the people of God to know the catastrophe and result of all their troubles and to have a sure word of Prophesie for their deliverance from the oppressions and cruelties of their enemies and that they shall one day triumph over them to their vtter ruine and destruction Is not this able to beat up their Spirits in all their fiery Tryals to see that their deliverance draweth nigh Is it not a blessing in the day of affliction in the day of mourning to be kept faithfull witnesses unto our God And though Satan and his deputized Antichrist have power over us to overcome and afflict us yet we are these that are sealed in the foreheads with the mark of the Lamb 3. Is it not a blessing to know that Antichrists raign is but 42. moneths a certain definite time which is now drawing to its period Is it not a blessing to know that the time of the woman in the Wilderness and the witnesses mourning in sackcloth the treading down the true Church of Christ and the Professours thereof is but for 1260. dayes which term is also neer expiring Is it not a great blessing after all the troubles and afflictions of the Church and Saints here on earth to be assured that Christ their head with Myriads of his Angels and Saints departed will appear to the finall destroying of all their enemies and giving them peace and rest causing them to raign on earth Lastly is it not a great blessing to have a promise of the enjoyment and Communion of Christ and his glorified Saints here on earth for a thousand years When mortality shall put on immortality when we shall see and know all the mysteries of God in Christ as we are seen and known when that which is perfect is come that which is imperfect shall be done away when we shall see no longer in a glass through weak and dark ordinances but then we shall see face to face when all our ordinances will be in a higher and more spiritual key when sorrow sin and death shall be swallowed up of victory when we shall walk in the light of the new Ierusalem the Lambs Wife that comes down from Heaven wherein dwelleth true righteousness And shall all those things be discovered in this Book of the Revelation with a promise thereof and of blessedness to all those that keep the words of this Prophesy and yet will any be so stupid to conclude that this is a dry useless book That treats of Christianity from its very rise to the consummation thereof full fraught with aboundance of usefull Observations to steer our feet aright in our militant course here untill we shall all come to the full stature of Christ And whereas some say it is a most difficult Book to interpret and that many able Expositors have come off with loss in their studies about it I answer first that all things to the sluggard indeed are difficult The pith marrow and substance of the Revelations is not to be found out by a coursary reading thereof it is not obvious to every ey And this is intimated in that 3. vers of Chap. 1. wherein is observable that blessedness is entailed to reading hearing and keeping the words of the Prophesy it is not a bare reading or hearing that will entitle to this blessedness but it must be keeping treasuring up pondering and digesting before it will produce the happy fruits of blessedness Indeed there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths for Elephants to swim in as well as shallows for Lambs to wade thorough in the Word of God as God hath dispensed various gifts and abilities in his Saints so God hath sowne in his Word several measures of truth sutable thereunto none may complain for want to exercise their Spirits in The weakest may see so much as shall make him wise unto salvation and the highest capacity can attain no more and when it hath done all yet it must needs confess that it is not omniscient but that there are some misteries in the Word of God that will be still misteries unto it until the day of the Revelation of Christ shall come wherein hee will teach us all things It was a saying of Prospers Parvuli magni fortes infirmi Habent in Scripturis unde alantur satientur No age so young which Scripture doth not fit There 's milk for Babes and meat for stronger wit 2. It is difficult to all such that are not versed in the old and modern Romane Histories not knowing how to apply the figures and representations of this Prophesy to their several times and periods Neither knoweth how to distinguish the times of the revolutions and changes but confound several things spoken of diverse States one with another Not observing where mention is made of the secular or civil state and whereof the ecclesiastick conceiving that the Revelation is as a continued History or Relation of events succeeding one another in the same order and cause as the visions are reveiled in And for want of due observation herein many interpreters have stumbled and so confounding perverting and disturbing the whole method and harmony of the Revelation in making several epacts and periods of time so placing things which must come to pass after the destruction of Babylon and the Beast before it Whereas the passages of the Revelation are so related one to the other though written in order one after another that many thereof do concur in one and the same time so that hee that goeth about to describe them in order of time as they lye in the book in order of place without the observation of the methd oharmony and connexion which is to be observed in all the passages of this book falling under the same syncronisme or concurrencies of times indeed to such this Book of the Revelation must needs remain full of difficulty mistery and obscurity And so the whole order of the Revelation together with themselves are rendred in-extricable and confounded Whereas indeed the Spirit of God in this Book as a wise and well versed Historian is wont to do in the description of
the sons of men He was from his first undertaking for fallen man even from the beginning the great Administrator and Agent for his Father and so will be until the end of all under several appearances to wit either in Spirit and Power as now in the days of the Gospel or secondly in visional representations as here in the likeness of man and to the Prophets of old Or thirdly and lastly in his real humane nature as the Son of man as in his first and second coming Object But some may here unadvisedly say If this be the Deity of Christ that appeared here to Iohn in the likeness of man and his manhood in heaven why then there may be a separation between the Deity and the Manhood of Christ But this objection savours of much ignorance of the nature of the Deity Though the Deity I grant is most eminently conjunct with the manhood in heaven for that is the most special and magnificent habitation of his glory yet this doth not at all hinder but that that infinite Deity which is one with the humanity in heaven doth from thence flow and extend it self most infinitely over the whole Universe and therefore is not only most glorious in heaven but all other sublunary places also are filled with his glorious presence according to that of the Psalmist 119.8 If I ascend up unto heaven why thou art there that is the habitation of thy glory If I go down unto the deeps thou art there also thy power and wonderful providential workings are seen there also This is made good by that old verse Enter praesenter Deus hic ubique potenter God's Being Power and Presence is most clear On high and here beneath and every where Therefore it is not strange that Christ should here appear unto Iohn in his Deity as the Son of God and not as the Son of man but in the form or likeness of the Son of man For if Christ had appeared to Iohn in his humanity as he did unto Stephen he had then called him the Son of man but taking only the likeness of the Son of man he is called cap. 2. 18. the Son of God and not the Son of man being under a figure like to his humanity his humane body being in heaven since his Ascension and is there to abide until the latter day Acts 2.34 35. From this figure of Christ's appearance in the likeness of man observe That the Divine nature of Christ is too glorious for the eyes of man to behold therefore is here represented to Iohn under the form of man the more excellent glory is here shaddowed under that is less glorious If Christ had opened his divine nature and glory unto Iohn in the fulness of it as it is in it self other then in some darker representations of it it would have overwhelmed Iohn and slain him No man can see me and live saith God to Moses Exod. 33.18 when he desired God to shew him his glory This representation unto Iohn was so glorious though in the likeness of man that Iohn professeth in verse 17. when he saw it he fell at his feet as dead If we cannot behold without prejudice the Sun in its glory how can we behold the exceeding glory of the Creator whose glory exceeds infinitely the glory of all the creatures as far as infinity exceeds all finite Beings the sight of the glory of that Majesty would turn us into nothing If the Lord should not condescend to our weakness and shrine up his Majesty under the form of man there could be no communion between him and us Oh the goodness of God that condescends to our capacities From Christ's appearing in the mids of the seven golden Candlesticks Note That Christ sits as King and supream Moderator and Governour in his Churches And this is couched in these words In the mids of them for a King supream Captain or Governour sits in his throne in the mids of his Nobles and servants being environed about with attendants for his greater Majesty This person here in the likeness of the Son of man in the mids of the seven Candlesticks which denotes Christ's Kingly Office being farther described by his garments being clothed with a garment down to the feet betokening gravity and wisdom this sort of garment was worn of the Priests of old and also of the Roman Senators the Scribes and Pharisees and Doctors of the Law in Christ's time Matth. 12.38 used also this kind of garment and Christ here appears in this garb which doth typically represent both his Priestly office and his Prophetical office also for the Priests and Prophets under the Law were to be arrayed in such long garments Exod. 28.42 43. Lev. 6.10 and Samuel the Prophet ministred in such a garment 1 Sam. 2.18 Hence observe That when Christ makes discovery of himself to his Churches he desires to manifest himself in all his Offices When he appears here among these Asian Churches in a Kingly way and Power to chastise them for their backslidings yet he appears too in a Sacerdotal garment under his Priestly office interceding for his poor backsliding people and withal exercises his Prophetical Office in admonishing them to return to their first love whom they had forsaken Christ will not be wanting in any of his offices for the good and benefit of his Churches and therefore he is said here to be girt about the Paps with a golden Girdle which denotes Christ's readiness in all his offices for their good consult Luke 12.35 and 17.8 When the Romans of old did undertake any matter of action they did use to truss up their long garments for the better expedition in their actions so Christ here is said to be girt with a precious and golden girdle to manifest his readiness for his Churches service either as King to rule and chastise them as a Priest to intercede for them and as a Prophet to inform them Verse 14. His head and hairs were white as white wool and as snow and his eyes were as a flame of fire Verse 15. And his feet like unto fine brass burning as in a Furnace and his voice as the sound of many waters This appearance or likeness of the Son of man is farther described to have his head and hairs white as wool and as snow and the Ancient of days in Dan. 7.9 is ever under the same figures described white hairs and white head shows gravity age and antiquity worthy of all due reverence according to that of the Poet Magna fuit quadam capitis reverentia Cani From this description Note That Christ as the Son of God is of the same antiquity with the Father even one and the same co-eternal God blessed for ever For God who is called the Ancient of days in that vision of Daniel 7.9 manifested himself in the like appearance as he doth here unto Iohn in the likeness of the Son of man therefore is one and the same God having the
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
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
constancy and faithful Martyrdom unto Christ and his truth It is great encouragement to the living to have the pattern of former worthy men before them It is said that it was the reading of Achilles life in Homer that made Alexander ambitious to be his competitor in noble atchievments Again Julius Cesar taking up Alexander's example endeavoured to be sole Lord of the whole World So also it is on a spiritual account Abraham is called the Father of the faithful for his approved faith in the promises of God and they are his children and the true seed of Abraham that walk in the steps of faithful Abraham And so Abraham Abel Enoch Noah Sarah Moses c. are made ever-living examples of faith and godlines for imitation to all generations to come Heb. 11. It much comforts us and bears up our spirits in sufferings when we hear that Christ our head and captain hath perfected our salvation by sufferings he having trodden to us our first this thorny way let us not be ashamed to take up our cross and follow him whensoever he shall call us to it and so in all things else in him that are imitable by us not as he was Mediator but as a holy person and head of his mystical body the Church and so he presents himself as a gracious example to his Disciples Jo. 13.15 For I have given you an example that ye should do as I have done to you As he is the perfection of all the creatures and the light it self and wisdom of the Father so sure o all patterns and examples his in the ways of grace are most sound wise and perfect And blessed are they they that follow their Lord and Master for he is the way and the life Vers 14.15 But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balack to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit Fornication So hast thou also them that maintain the Doctrine of the Nicolaitans which thing I hate The churches of Smyrna and Laodicea only of the whole seven did pass the approbation of the Spirit without any but prefixed or annexed to them The church of Pergamus had her commendable graces of constancy in the faith and profession of the truth in the worst of times and amongst the vilest people even where the Seat of Satan was Yet all in her is not well or sound for Christ comes on with a but against her But I have a few things against thee because c. Whence by the way Observe Obs 1. That many Churches of Christ and persons may suffer much for Christ and the profession of Christ yet not sound and right in all the truths of Christ Doubtless the church at Pergamus had and enjoyed but sad and afflicting days when Antipas Christ's faithful Martyr was slayn for then she denied not the faith but held her profession with much constancy The church at Thyatira too was commended for her faith and her patience verse 19. yet both these churches notwithstanding their fair profession they had much rottenness and unsoundness in the root their Doctrines were not strait that they had among them there were those in the one held the doctrines of Balaam and the doctrines of the Niolaitans in the other the doctrines of Jezabel and her wicked practises both most unsound both in doctrine and practise yet both highly suffering for the Name of Christ We see that the profession of the Name of Christ amongst the Gentiles was sufficient to bring suffering on the Disciples but suffering for that profession was not sufficient to make them sound in all things Some may prophecy in Christ's Name and cast out Divels in his Name and suffer and give their bodies to be burnt for his Name and yet at the last day Christ may tell them he knew them not He that will attain a comfortable Martyrdom for the profession of the Faith of Christ let him first see that his ends be right First That it be truly and really for Christ Secondly That it be out of love to Christ and his truth Thirdly That it tends wholly to the glory of God and not at self This is the true suffering that will attain to the crown of life But to proceed Christ hath a charge against this church of Pergamus and it is Because thou hast there them that hold the Doctrine of Balaam who taught Balack to cast a stumbling block or a stone of offence in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the children of Israel Because thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast that is thou keepest holdest and intendest to keep and hold thou hast these Balaamites not by accident or chance but by choyce thou hast them because thou delightest in them and wilt have it so Thy habendum and tenendum go together thou hast them and wilt not part with them because thou lovest them therefore thy sin is the greater herein And what hast thou Those that hold the doctrine of Balaam c. the doctrine of Balaam was when he saw that God had blessed Jacob and that there was no Inchantment against Israel he cursedly advised Balack the Prince of the Midianites to make a great Sacrifice to Baal Peor and to invite the Israelites unto it Now Baal Peor was the filthy lascivious Idol Priapus as Godwin's Jewish Antiquities testifie whose Festivals and Sacrifices were celebrated by both Sexes in most shameless postures and manners And therefore Hos 9.10 It is said they went to Baal Peor and discovered themselves to their shame because it made them shameless and to discover their nakedness before that Idol Now the cursed advice or doctrine of Balaam for a man's doctrine is his advice or counsel consisteth of two parts First To sacrifice to Idols and to participate at their cursed Altars in eating of their idolothites expresly against the Law of God and that of S. Paul 1 Cor. 10.20 28 Acts 15.29 Secondly In mixing with the Midianitish women a notion utterly forbidden to the Jewish Nation not to meddle with in such a way So that though Balaam could not curse Israel according to Balack's desires being overmastered by God yet it seems his heart went still after the wages of unrighteousness as 2 Pet. 2.15 testifies that is his desires and heart was to take Balack's hire and reward to curse Israel if the Lord had not overmastered both his tongue and heart and instead of cursing them he was enforced to bless them and seeing he could not pleasure Balack according to his expectation and desires as a Prophet in his malediction yet he was free as a private Machavilian or an Achitophel to counsel Balack that the readiest way to bring the people of Israel at enmity with their God was to bring them to Idolatry and Adultery and so God that was their keeper and Saviour against all enchantments and cursings would
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
in the time of his coming in the maner of his coming in the disposition of his coming it is to destroy and spoil When Christ said unto the man that had not the Wedding Garment Friend how camest thou in hither without thy Wedding Garment Take him bind him hand and foot and cast him into utter darkness This was an act of a dreadful Judge in cap. 1. ver 14 15. Christ eyes and feet were like unto flames of fire he had fiery judgments in his hands against his churches which destroyed and dissolved them for their sins and transgressions It was Christ that sent the miserable desolating judgments on the Jews by Titus and continues it over them until this day It is Christ that sends the sword and blood unto the Nations round about for their iniquities It is Christ that goeth forth on his red Horse of judgments to War against Babylon the Beast and false Prophet and all their cursed complices and adherents Rev. 19 We may conceive and conceive amiss when we think that it is man that blows these coals of War and contentions in the world but it is Christ that doth it Luk. 12.49 I am come to send fire on the earth and Mat. 10.34 I come not to send peace but a sword for I am come to set a man at variance against his Father and the daughter against her mother and the daughter in Law against her mother in Law and a mans foes shall be they of his own houshold And this fire hath been kindled among us and other neighbour Nations and who is able to put it out unless it be Christ to whom power is given to compose all our differences and dissentions who hath the Key of David and opens and no man shuts and shuts and no man opens If Christ opens the sluce and door of his desolating judgments who can shut it up or keep them back But if he shuts the door of his wrathful judgments and sets a stop unto the current and progress of them who can open it For it is he alone that can treat War and all the miseries thereof and can again produce the happy fruits of tranquility and peace Object But if any one should unadvisedly Object This were an evil to affirm that Christ sends the sword and war into the world or think it harsh that he that is the Lamb of God should put on such a fiery posture abhorrent to his meek and peaceable nature or say it is not strange for the wicked to do this work or to see fire come forth from a bramble Judg. 9.15 this were but ordinary but to see fire come out from the Vine from Christ this is most strange and abhorrent to their understandings I answer As Christ is the Lamb slain so also he is the Judge of all the earth and a Judge you know must have his Sheriffs the Executioners of his Judgments and Sentences So Christ takes the Sword War Famine and Pestilence they are the Executioners of Christ's Judgments against the delinquent wicked ones of the world and so he uses them lawfully and justly And for such as will not kiss the Son obey him fear him and love him he can be angry with them though they be the Kings the great ones and Judges of the earth Psal 2.10 11 12. Christ can raise up Cyrus Nebuchadnezzar Heathen Kings and call them his Servants and make them his Instruments to do his works of Judgments against his rebellious Prophets and send them forth as Ottoman Mahomet Selimus c. to be just Executioners of Gods wrath upon dead formal and luke warm christians and therefore I say unto all such as have but the least spark of grace and true life in them hold fast be watchful and repent or else Christ will come upon thee suddenly as a thief both with his particular temporal Judgments and with his eternal also Vers 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walke with me in white for they are worthy It may be first demanded who the person is that hath these few names in Sardis Doubtless it is meant of the Angel Pastor or Minister of the church who principally receives this charge and to whom the whole is directed to be made known unto the church to and over which the Holy Ghost had made him Overseer Pastor or Angel Thou hast that is under thy charge a few Names even in Sardis Names are here put for Persons Act. 1.15 The number of the Names that is of men or persons that were in one place were about an hundred and twenty and Rev. 11.13 it is said that in the Earth quake were slain of men seven thousand in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The names of men that were slain were seven thousand And I conceive this word Names is not used by the Spirit simply to denote the persons of men as thus Thou hast a few persons in Sardis which have not defiled c. but also to demonstrate the quality of the persons they were a few Names that is a few persons of Name and Quality they were Names of men or men of Name of excellent spirits tempers weight and quality for they had not defiled their garments they were not so much as outwardly tainted by the common wickedness and iniquities of Sardis And those poor souls shall walk with me in white To walk with Christ is to be sharer and partaker with him in his Heavenly enjoyments With whom we walk we communicate with him enjoy his discourse councel presence familiarity friendship and all other comforts whatsoever that is possibly to be enjoyed by him And they shall not only so walk with Christ but they shall walk with him in white A white raiment was usually set by antiquity on the acquited innocent absolved person but a black on the guilty and condemned This hath some allusion to the former white Stone which was given either to the conquering or to the innocent absolved Saint So to walk with Christ in white is no more then to partake with Christ either a free absolution at the last day o◠to be with him as white innocent conquering Saints at the resurection for they are worthy that is those pure undefiled souls are accepted by me as worthy of such happinesses Note hence from the person that had these few names in Sardis Observ 1. That Christians of the best Quality and Name are under the charge and oversight of their Pastors and Angels Thou hast a few names in Sardis Christ is the supream ruling teaching and influencing head over his church but the Pastor or Minister is the subordinate organical head to every particular church And so the hand or eye cannot say unto the head I have no need of thee a body without a head will be but a trunck unfit for lively motion So a church without a Pastor or Minister may be a body but very liveless and useless
opens and shuts there is such an excellent Image erected like the first part of that in Dan. 2.32 Whose Head was of fine gold his Breast and Arms of silver It was a notable and noble saying of Constantine the Emperour unto the Pastors and Bishops of his time Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus Though he was the great champion of the church and the christians temporal Saviour yet he would not meddle with opening or shutting in Christ's church nor extort the Key of David or Christ's out of their hands to whom Christ left it for what is done by them is done by Christ as by his delegated power what they binde in earth is bound in heaven and what they loose on earth is loosed in heaven Christ will not suffer any to weild his Keys but those to whose hands he hath committed them according to his own method and way of directions who uses them contrary to this they will find them Scorpions in their hands ready to bite and destroy them instead of healing and curing Remember the example of Uzziah and tremble 2 Chron. 26.16 Was it not the downfal to Popery when Spiritual men turned Layicks and Bishops became Princes And on the other side Secular Princes handled the Spiritual Keys opened and shut as they pleased made Laws Edicts and Rules unto the church which was Christs and his churches prerogative only What undid our late Episcopal hierarchy in England but mixing sacred things with profane making Christ's and Caesar's Laws all one The Bishop he was made a temporal Lord to act in the Parliamentary and civil affairs of the Nation and in requital hereof the supreme Magistrate he is made supreme Head of the church to enact what Laws he pleaseth as in reference to the church and to open and shut to whom he wil by his high courts of Delegates and high commission c. such a church such a head a civil church a civil head such a church such laws such officers such keys such pow-Ar all prudentials and all of the present worlds wisdom and fabricating and therefore not strange that the fabrick lasted no longer but fell witâ—in few ages after the first structure thereof And is it not now to be feared that the church amongst us may be lulled asleep as in the lap of Constantine by over-much indulgence and temporal honours cast upon her and her Ministers Though I am not an enemy to their just maintenance and temporal comforts yet I am jealous of them that all is not Lamb-skin that appears so about them but that somwhat if not too much of the Foxes tayl lies undiscovered within What means else the bleatings of the cattle I mean their pressing after preferments extraneous as to their churches as Heads of Universities State-chaplains great Parsonages Commissioners and Tryers c. and so by reason of the want of Christ's own Key do often open to persons against whom Christ hath shut and shut against some to whom Christ hath opened So fallible are men that open with the wooden key of their own Politiques the Lord deliver our Soveraign Magistrate from the snares of these spiritual Machiavilians or Machiavilian Doctors that do teach the Magistrate to lay his Politiques as rules to Christ's church that would have him open where Christ shuts and shut where Christ opens It is equally dangerous unto both Magistrate and Minister to move or act out of their own proper spheres but acting in their own Orbs the one in his Civil Government and State the other in his Spiritual policy and church so both becomes gracious and honourable in their respective governments and dominions Quest. But what Shall not christian Magistrates do nothing in the church or execute no part of their Authority therein which God hath given them for the good of the church I answer First The Magistrate may exercise his authority for the good of the church in several respects First In protecting encouraging and countenancing the church in the service of Christ and defending their liberty therein and so become Nursing Fathers unto the church Secondly As Christ does approve and command obedience from all to Magistrates and their Laws as for God's sake Rom. 13. So Magistrates should approve and command Christ's Laws and Government to be observed of all within their respective boundaries and jurisdictions Thirdly If any proves turbulent seditious or factious in the church under pretence of liberty and so become a peace-breaker in the Commonweal the Magistrate may restrain him by his civil power Fourthly If any church member become a blasphemer an idolater an open delinquent against the first Table or transgressor of the second the Magistrate may chastise him for it over and above the censure of the church not as required thereunto by the church but by vertue of his own civil Laws that equally reaches all persons that transgress them whether Ecclesiastiques or others 2. But secondly in the Negative I answer That Magistrates have nothing to do nor are competent Judges as Magistrates of controversal points opinions doctrines or of things meerly relating to the church Christ never endued the Magistrate with such a power Therefore the argument is very prevalent a Negative That they have no such power The church alone under Christ is endued with that power of trying doctrines suppressing errors in opinions and judgements according to the rule of the Word Now to whom this rule was given the foresaid power was given but the rule was committed to the church only and not to Magistrates Mat. 18. therefore the said power of trying doctrines and suppressing errors was committed only to the church and not to Magistrates Object But may not Magistrates suppress errors and use their authority to that end when they are thereunto well advised by a Learned Assembly of Divines or able Ministers of the church Answ The Ministers of Christ if they be such advisers herein do first betray their trust and calling in their Master's service into the hands of the Magistrate plainly acknowledging that their Lord and Master hath not provided an Armory sufficient in his House and Kingdom to overthrow errors as well as means for their discovery Is not this to run for carnal weapons whilst they lay by those made by God spiritual ones and mighty through God to pull down Powers Principalities and all the works of darkness Secondly If Magistrates act thus upon the advice of others they must not only see with other mens eyes and act upon an implicite faith but do also hereby become but the executioners of their Assemblies Decrees What more doth the Popish Princes when they execute the Edicts of the Romish conclave And what otherwise did Pilate when he became the executioner of the Priests sentence upon Christ in crucifying him A Sea-mark to all to take notice on this account Thirdly Magistrates as Magistrates are not to suppress errours because Christ hath other Laws Ordinances and Ways to suppress them
then what Magistrates as such can take cognizance of 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5. and by those Laws in the Apostles and Primitive times were errors depressed and punished and not by the Laws of Magistrates there was no appealing unto Cesar for this work Object But some Erastianizing or rather sycophantizing Doctors of these days that are willing and ready to gratifie the Magistrate with a boon more then is justly due unto him comes and objects Is not the Magistrate subordinate as unto Christ as Mediator to make Laws for him and to rule next and immediate under him in his church Answ Indeed this objection was of some weight when by Act of Parliament Henry 8. was made Supreme Head of the church and whilst the sound thereof was continued down to his Successors even till ten years since in the constant publique prayers for a blessing on the chief Magistrate under the Title of the Supreme Head of the church next and immediate under Christ Then I say this objection was somwhat but now it is judged to savour of too much levity and ostentation Secondly But to answer more fully I grant that all Magistrates are subordinate unto Christ not only by the law of creation and gubernation by which as God he rules the whole Universe but also by the law of Redemption and his Mediatorship so by him Kings reigne and decree justice If Christ had not died there had been no King or Subject in the whole world There 's a common temporal salvation attain'd for all by the death of Christ all had so died if Christ had not died Many have benefit by the death of Christ this way in a temporal salvation which shall never taste the benefit of Christ's death savingly or eternally Christ is a Saviour of all but especially of those that believe So I say all Soveraign Authorities in the world have a being by vertue of Christ's death and Mediatorship and by vertue of that purchase are subordinate unto him holding their Kingdoms and Principalities as in chief from him for all power is given unto him as a reward of his sufferings and the travels of his soul both in heaven and in earth Matth. 28.18 In heaven over the Saints militant and tryumphant and in earth over all Powers and principalities thereof So that Christ hath at present a two-fold kingdom and people to govern and rule the one is of the world and the Nations thereof which now he governs and rules only providentially by placing Kings and Princes over them to rule and reigne next and immediate under him by laws which the Legislators conceive most conducing to the well-being of their States and Kingdoms and herein Christ's concurrence is no more but in common providence and preservation which he exercises equally towards all the works of his creation and redemption But he hath another Kingdom and people to rule and govern which are a spiritual people his church which were the main and principal purchase of his death Christ hath another eye a more distinguishing respect to those then to the others and therefore more especially he provides for them to reigne and rule over them with special and peculiar Laws suiting to their spiritual conditions not that Christ exempts them from the wholsome temporal laws of Magistrates but that he suits them laws and ordinances fit for his own body whereof he himself is Head influendo infundendo And for this spiritual body and oeconomy Christ hath his Laws his Ordinances and his subordinate Officers which are for the perfecting of the body till all come to the unity of the faith unto a perfect man unto the measure of the stature of the fulness of Christ Eph. 4.12 And amongst the whole catalogue of Christ's Officers we can find no mention of King Prince or Parliament that are ordained to such a work and therefore sure their work is another work then to make Laws for so spiritual a people as Christ's church is they are to hear no other voice but their masters nor to derogate so far from their spiritual Head Lord and Soveraign as to suffer any to reigne and rule over them in this spiritual oeconomy but him alone who hath his Laws his Ordinances his Officers to which they must obey and he substitutes none next and immediate under him in this his dispensatory Kingdom of Grace but his Vicar general the holy Spirit which doth virtuate all his holy Laws and Ordinances unto their ends And therefore such Powers of the world as go about as subordinate to Christ to make and impose Laws on the church of Christ should as soon attempt to give Laws and Ordinances to the Stars of heaven for though they are creatures of this world yet too high for their laws to reach so are the other Stars God's churches for they are from heaven and born from above neither are they of this world and therefore how vain and absurd it is for the Magistracy of this world to make laws and rules for them that have their conversation in heaven and live in another world they live in heaven and by heavenly laws they are governed their life is hid with God in Christ and Christ's Edicts they only hear and follow They live in a spiritual blessed state and nothing but spiritual Laws will they hearken to Their lot is fallen into an Utopia and none but Utopian laws shall be their rules But if they fall as men let the laws of men take hold upon them Though man cannot make Laws sutable to the Saints conditions yet it the Saints transgress the wholesom Ordinances of man they shall justly suffer as men and not as Saints for in things honest and indifferent the canon is universal Let every soul be subject to the higher Powers whether Saint or other Therefore give God his due and Cesar his Vers 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my Word and hast not denyed my Name Christ comes to a narration of the gracious works of the church of Philadelphia and first tolls what he hath done for her Behold I have set before thee an open door and no man can shut it As if Christ had said Behold I have given thee a fair opportunity and access to the knowledg of my Gospel and to preach the same to others and none shall be ever able to bereave or hide the same from thee any more for an open door is either put for the power of preaching the Gospel Col. 4.13 as the Apostle Paul would have the Colossians to pray earnestly to God for him That God would open a door of speech unto him Or secondly For a readiness of the reception of the Gospel as Paul in 1. Cor. 16.9 A great and effectual door is opened unto me and 2 Cor. 2.12 And this door is opened when mens hearts are opened as was Lidias ready to