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
Prophesies then they that went before us and no discredit to them be they ever so Godly and Learned I have observed that some and no mean Ones that are gone before on this Theme are not without their Maculae and Defects and more especially in that they have appeared of too private and narrow a Spirit in their Interpreting and applying the Prophesies of this Book unto their own times Interests and Designs as if the Actions and Revolutions of every petty City and Commonweal yea the ends Designs and Periods of every Person that Divine Providence exalts in Power and Authority somwhat beyond the common boundaries of the ordinary Lords and Rulers of the Nations were Comprised Predicted Fore-told and Prophesied of in this Book of Revelations and so by this means makes strange and wilde Applications of the Visions and Mysteries of this Book And where this conceit works strongly it will work madly too when once it is elevated to that height and gets a power then there must be no opposing of those Ends and Designs that such Opinionists pretends as just Collections from the Prophesies of this Book which they interpret according to their own Fancies and have only a Being as wilde Chymeras in their own deceived Imaginations This is that Rock whereon some have formerly made Shipwrack and perished thereon and others now adays are Sayling with a full gale towards the same Charybdis and if God in Mercy prevent not will thereon split and perish also But to return Here I shall give an answer Cui bono or to what ends I undertook this Exercitation on this Book of the Revelation This last the Discovery of this dangerous Rock was not the least End that I set before me in this undertaking Which Ends for better satisfaction I shall here more particularly set down in Order 1. My first was next Gods Glory and the advancement of his Truth for the keeping the Saints feet streight in not stumbling by a false Interpreting and Applying of this Book of Prophesies and in vainly endeavouring the setting up of the Kingdom of Christ before the time and in the pulling down all Authority that oppose such Pretenders to their own utter ruine and undoing without Repentance 2. That Christs true Saints may be comforted and supported under all their Afflictions and Persecutions in this World by the consideration of Christs own True and Real Kingdom which is to come Not this of Weakness which is partly Spiritual partly Carnal but that of Power and great Glory when all his â—nemies shall be made his Foot-stool and broken and ruled by his Rod of Iron which will be at the great Day of his Appearance and coming in the Clouds and not before 3. In Profiting my self and others My self in Writing others in Reading As it was once said by Augustine Prodest scribendo scribendo prodest We having all as Aquinas testifies longing desires conjungi cum suo principio to be conjoyned with our principle 4. To redeem the time having spent many precious hours and days in folly and been examples unto others in evil doing So there is all reason we should redeem the time and God calls in this day of light both from my self and all others that we should be patterns unto others in well doing if that possibly we may redeem the lost time of our youth and folly Lastly That God may have his ends and glory in the work of our Creation we being born not alone for our selves but for the work of our generation to serve God therein faithfully in all the relations that he calls us to God hath not sent us into this world to spend away all our precious days in sports pastimes and follies or about the more profitable affairs of this present world as the custom of too too many is but to sacrifice some competent part thereof unto the service of our God and Christ that our friends neighbours relations and posterity may take encouragements and examples by us to live more unto the praise of God and their Creator Having thus laid down my ends in this undertaking I have this more to acquaint thee with This Exercitation being sent forth as my First-born in this kinde in publique unto the world the second being intended also on this whole Book of Divine Prophesies if God doth continue but his wonted mercies and encouragements thereunto This first is more Practical and Doctrinal and therefore I have herein followed a method with Observations and Notes which the second will not so commodiously admit the great work of that being to demonstrate the truth of each Prophesie and how the Mysteries Figures and Characters thereof are to be interpreted understood and applyed to their proper times periods States Interests and revolutions represented by them But this first being more practical and treating of divers Questions that are under dispute now in these days I thought it fit to let this see the light in the first place to try how it will taste upon the pallates of the godly ingenious for if it savours well with them it will suffice and be a farther encouragement unto the second I know I shall not please all in this Writing neither was there ever a Writer with whom all have been satisfyed for according to the Poet Ad captum Lectoris habent sua fata Libelli Books do either hit or miss As the Readers Judgement is Neither indeed was it in my thoughts to endeavour the satisfacton of all well knowing that there are some so prepossessed with prejudice or at least so wedded to their own conceits that it were the greatest unreasonableness and servility in the World to captivate ones reason to the satisfaction of their overweening folly It was also far beneath my Designe to accommodate my Writings to the popular applause and as the Tragedian says Populo ut placerent who commonly weigh not the matter by the truth and Scriptural reason but by their own irregular fancies and affections and therefore am far from their humour who Nil rectum reputant nisi quod placuit sibi ducunt Next I shall acquaint the ingenious Reader That if any of my conclusions recede from the truth of Scriptures I could willingly wish all such an abortion in the very birth But if any thereof seem only to discede from the common received Opinions let the Ingenious consider So long as they are Warranted by the Authority of Scripture and Reason I hope I shall not want a Protector or a sufficient Defence and Apologie I have no more to add in this way of Apologizing unto the Reader but if he be a friend unto the Truths herein discussed I wish him a farther increase of Divine light If he be malevolent thereunto all the harm I wish him is a better Spirit and a more enlightned Judgement If he be supine and negligent I wish him to add diligence and prayers to God for a right enquiry If he be ignorant I wish him a greater measure of true
earth shall wail because of him Even so Amen He cometh with Clouds This is a Graecism that is In the Clouds This verse hath an Index or an Asterisme before it Behold to show that it is very remarkable what is here expressed being as the general proposition unto the whole Revelation Christs coming in the clouds in power and glory to set up his Kingdom here on earth before the ultimate judgement This hath relation to Zachary 12.10 and promised in Matth. 26.64 and 24.30 and Acts 1.9 c. Several Interpretations offer here to the consideration Some would have it here meant that at the time of Christ's passion this Scripture was fulfilled in these first fruits of the Jews conversion in Acts 2. that were the crucifyers of Christ being pricked to the hearts because of him and of the evil by them done unto him and so mourned over him Though indeed it is granted that that prophesie in Zach. 12. is partly fulfilled in that of the first fruits of the Jews conversion who truly mourned for him whom they had pierced Iohn 19.37 yet Iohn here in this prophesie and in this verse long after Christ's ascension re-inforces and takes up the same relation to be fulfilled at Christ's second coming in the clouds therefore that of Zach. 12. was never compleatly accomplished to this day Secondly These small numbers of the first effusion of the Spirit after Christ's passion cannot with any sound reason answer that general and universal mourning promised of in Zach. 12. where the several families of David of Nathan of Levi of Simeon c. and all the families that remain shall all mourn apart or joyntly as they did at Hadimmon in the valley of Megiddon Thirdly That prophesie of Zachary 12. could not wholly relate to the time of Christ's passion or little after because in the day of the fulfilling of that prophesie he would make the Governour of Judy like an hearth of fire in the wood and like a torch of fire in the sheaf and they shall devour all the people round about and the Lord shall save the Tents of Judah c. ver 6 7. and that in ver 8 and 9. God would in that day make the feeble of the house of Judah as David for strength and of the house of David as the Angel of God and that God would in that day seek to destroy all that came against Jerusalem But in how contrary low and weak condition Ierusalem and Iudah was in at the time about Christ's passion being then under the Roman yoke and ever since have been under a miserable afflicted estate as all histories testifie And how unsutable such a condition is with the fulfilling of the aforesaid prophesie let the wise consider Therefore sure this coming of Christ must be intended of his second coming future to his Ascension for he was ascended long before this Revelation was given This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Acts 1.11 Others again apply the time of this mourning and looking upon Christ whom they had pierced wholly to be the time of the last and ultimate judgement of the wicked when as they say all they that crucified him and all his enemies shall mourn and wayl for anguish and tremble before him But this cannot be the whole or main sense of the Spirit herein nor altogether according to the time thereof for these reasons First Because this time or day of mourning is not of mourning to desperation as that ultimate mourning of the wicked is but it is a godly sorrow or mourning that leadeth unto repentance compare it to Zach. 12.10 11. It is as one mourning for his only son or as that mourning was for good Josiah slain at Megiddo out of bowels of love and compassion not of horrour and desperation as the former is 2. Another reason is because in this day of mourning there is promised that God would pour out the Spirit of Grace and Supplications upon the Inhabitants of Judah and Ierusalem Zach. 12.10 unto which this verse does relate but in that day of God's executing his last wrath on the wicked is no time of pouring out of grace nor the spirit of supplications therefore to me it clearly follows that seeing the Prophet Zach. 12.10 and John in this seventh verse both prophesie of one and the same personal appearance and coming of Christ in the clouds especially intends the conversion of the Iews of them that pierced him and that before the ultimate judgement of all for then there is no time of repentance or conversion 3. The third reason is from the words And all the kindreds of the earth shall wail because of him Even so Amen If it were to be understood here only that all the kindreds of the earth should see Christ's coming and wail for dread or horrour as the wicked at the ultimate judgement day then John would never set such a heavie Amen to it So it shall be seeing himself and all the Saints departed likewise do expect and rest in hope for the sight of this his second coming unto their joy and comfort Therefore the conclusion or observation that arises hence and as a right Interpretation of this verse is Observ That Christ will appear again in the clouds to be seen of all to the conversion of his ancient people the Iews the destruction of all his enemies and the restauration of all things before the end of all And this conclusion and interpretation flows from these grounds or reasons First from the very genuine sense of the words themselves in this verse Every eye shall see him gloriously coming in the clouds As ye have seen him going so shall ye see him come Acts 1.9 We see him now by the eye of Faith in heaven but then by the eye of the body Faith and sight are two distinct things 2 Cor. 5.7 all do not now see him by faith but then all and every eye shall see him coming in the clouds to perform a double work the one in a wonderful manner to cause the Iews that pierced him to look on him and mourn even to a holy repentance whose conversion will be so wonderful that it wil be as a Nation born in one day Isa 66.8 And this is no more then was done formerly towards Paul Christ miraculously appearing to his conversion and which he intimates must likewise follow afterwards to Israel in that that God shewed him this grace first Secondly That all his obstinate enemies may look upon him and mourn and wail even to desperation for that their ruine and the day of God's great wrath is coming on them for it is the work of Cnrist's appearance not only to destroy all his anti-christian adversaries 2 Thes 2.8 9. but also to the joy comfort and exaltation of his Church 2 Pet. 5.4 Now this cannot be the work of the end of all and ultimate judgement
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
of life which is prepared for the faithful conquerour in Christ's name for the confirmation of their eternal happiness But it may be queried what is meant by this Tree of life I answer Some of the Ancients as Augustine and others makes it to be Christ whose leaves that is say they his merits is for the healing of the Nations But saving due reverence to antiquity I rather adhere to those that understand it a true and real Tree of life as that in the garden of Eden was for these reasons For Christ being personally in this heavenly city or new Jerusalem for where should he be but with his Spouse the Bride the Lamb's wife at that great and solemn day of tryumph And it is said That the Lamb is the Temple and the light of this City cap. 21 22 23. and therefore evidently convincing that he is not personally absent from her and being with her and present I cannot see how congruous to reason it is to say or assert that the glorified Saints shall eat of that Tree of Christ Sacramentally For when we have the enjoyment of vision faith ceaseth nor is then any need of signs figures or Sacraments the only way that we can eat Christ spiritually and mystically in this heavenly Paradice for being himself then and there present with his Saints that Scripture will be fulfilled whose authority is yet of force and not at all as yet elapsed as some would have it to wit Matth. 28. And lo I am with you unto the end of the world or of this generation that is Christ promises his presence of grace efficacy comfort and support unto the faithful dispensing of his Ordinances of the Word and Sacraments unto the end of this world which consisteth in several series or courses of generations that shall succeed one the other until the day Star shall arise and radiate with a more incomparable glory and set a period to all those present Ordinances we now enjoy which are fitted to our present weakness and capacities and restore us into the liberty of the Sons of God and give us Ordinances of a more spiritual and higher key fit for that new and glorious City the Bride the Lamb's wife that comes down from heaven And why may I not think that in this heavenly Paradice this Eden of God and Christ this New Jerusalem or New Heavens and New Earth wherein dwelleth righteousness according to 2 Pet. 3.13 shall have the Tree of life placed by God in the midst thereof whose fruits shall shine as Sacraments of confirmation unto the blessed Saints of the continuation of their glorious state and blessedness for ever so that whether Christ be taken to be this Tree of life or whether God shall set up in his celestial Paradice a real Tree of life as formerly he did to Adam in Eden yet both and either do evince this Observ That God hath secured the everlasting blessed estate of the faithful by most evident Sacraments and clear signs of his presence Sin cannot then hurt them the divel is chained up in the bottomless pit their adversaries have their portion also with him so that there is none found to hurt in all the holy mountain What greater security when all fear of miscarriage is quite done away No enemies appear from within nor any from without all are vanquished and brought under the footstool of the Lamb that sitteth upon the Throne Then it may be said O death Where is thy stirg O grave Where is thy victory And as if the treading under all enemies were not enough to secure this blessed estate and make it compleatly happy there is added the Tree of life to eat thereof not as if there were fear of death but symbolically sacramentally hieroglyphically or emblematically to manifest and confirm the perpetuity and continuation of that most glorious and blessed state for ever But it may be objected Is not Paradice taken in Scripture for the supernal heaven and is it here to be taken thus That he that overcometh shall eat of the Tree of life in the midst of the Paradice of God that is shall be translated to the heavenly mansions above where the Angels and souls of the blessed remain in glory and tâ—ere shall eat of the Tree of life that is shall participate of Christ in his glory and eternal life in the supernal heavens I answer first Negatively This Paradice that is given to the christian conquerors cannot be in this place nor that of cap. 22. v. 28. whereunto this hath relation and correspond both in sense and reason be understood of the supernal heavens for many reasons First Because in this Paradice it is said There is the Tree of life whose leaves are for the healing of the Nations Now in the heavens above there is no healing or conversion that must be done here beneath or not at all Secondly In the supernal heavens there are neither Streets nor Rivers Gates nor Foundations as this Paradice is circumstantially described in chap. 21 and 22. Thirdly This Paradice is measured to a certain proportion cap. 21. 15 16 17 c. And how short that measure being according to the cubits of a man is to spanior fathom the supernal heavens let him that hath the least grain of reason judge Fourthly It cannot be intended of the highest heavens because this Paradice or New Jerusalem is said to descend or come down out of heaven from God and that the Tabernacle of God is with men and that he will dwell with them and they shall be his people Now how improper and dissonant from right reason is it to say that the supernal heavens do descend and come down unto the children of men And how needless is it for God to promise that he will be the God of his people in the highest heavens and that he will dwell with them there All know it is the place of his habitation where his glorious presence is most eminent and resplendent Lastly I answer positively That this Paradice which is here promised to the faithful conquerors in Christ is a Terrestrial Paradice It is a heaven on earth though not an earthly one It is a holy City a New Jerusalem a New Heaven and a New Earth that comes down from God cap. 21. 1 2 c. And if it be not on earth what need is there of the mention of a New Earth In the supernal heavens there is no place for the performance of such a promise 2 Pet. 3. which place hath relation to that of Isa 65.17 where God promiseth the Jews New Heavens and a New Earth and withal there mentions the enjoyment of Houses and Vineyards and how these things can be attributed or consist in the supernal heaven or how things there may be said to be meliorated made new or better then they are passeth my reason to comprehend Though withal I grant That the supernal heaven may be represented by Paradice as in that of Luke 23.43 But more
the more glory it will be capable of and filled with hereafter Every Vessel shall have his fulness in glory but every one acording to its capacity as there is a glory in the Stars Moon and Sun and one differing from another in glory yet every one hath their fulness So in the Kingdom o◠glory when God giveth to every one according to his works every one shall have the reward of their works eternal happiness but some shall sit upon twelve Thrones judging the twelve Tribes of Israel all shall be shining Stars but some of a greater Magnitude then others But to proceed For I have not found thy works perfect before God It was not a legal perfection that Christ could not find in Sardis he did never seek for that absolute perfection in them that would be in vain seeing they were so full of Imperfections But yet this intimates that the faithful christians and their works may be perfect before God although they are not found perfect in Sardis yet may be found perfect in others that are more sound and godly For the clearing of which understand that sometimes in Scripture perfection is taken for sincerity and uprightness as Gen. 17.1 Walk before me be thou perfect that is upright sincere as Iob 1.1 he was a man that was perfect and upright one that feared God and eschewed evil he was a plain simple man honest at the heart in this sense the works of Sardis were not perfect before God they were not honest sincere and upright according to his will they were Hypocritical in name shew and appearance only not in truth and sincerity Secondly Perfection may be taken 1. As respecting our justification Or 2. Our sanctification The first of these in a strict sense is a compleat perfection for the Saints are compleat in Christ their head as unto justification and from all sin and the guilt thereof there is not one sin left which is not washed away by his blood in this respect they are perfect By one offering Christ hath perfected for ever them that are sanctified Heb. 10.14 Then Secondly There is a perfection of sanctification and holiness And that is 1. In the respect of the beginnings and parts thereof 2. In respect of the prevailing degree thereof 3. In respect of the aimes thereof 4. In respect of the duration and perseverance of it 5. In respect of others First the Saints in this life have a perfect beginning of holiness as to its parts because it begins in every part they are sanctified throughout in soul body and spirit 1 Thes 5.23 though every part be not throughout sanctified by reason of the imperfection of mediums by which they are sanctified yet they are sanctified in every part throughout in understandings wills affections desires memories thoughts and hearts Secondly They have every grace in their souls not only in the truth thereof but in the prevailing degree thereof as when faith love patience humility c. overcome infidelity hatred impatience pride and other their opposite vices and evils So when this work of sanctification is begun in all parts thereof it may be said a perfect work in beginning and when it comes to the prevailing degree thereof it may be called a perfect work having prevailed against its contrary Thirdly They are likewise perfect in respect of their aims and desires God accepts the will for the deed and he that aims and strives for perfection God accepts as perfect though mixed with much imperfections Christ could not find the works of Sardis perfect in this sense neither Fourthly They are likewise perfect in respect of their duration Apostacy from the faith and truth will loose the honor of perfection and makes their crown to wither when a righteous or perfect man turneth to iniquity all the righteousness that he hath done shall not be mentioned Ezek. 18.24 Fifthly In respect of others the Saints are perfect souls compare them unto the guilded out side formal christians and they are gold and perfect in respect of them and so Christ could not find the works of Sardis perfect before him as those of Ephesus Smyrna c. Hence Note first Observ 1. The great cause that our works are not perfect but defective before God is for want of honest sincerity in them Sardis was blamed for this very thing and for want of this grace she carried a fair name that she lived in her pretended graces but she was dead there was no sincerity and truth in them If we suppose a man to worship God in all his Ordinances and avoid all outward evil yet if there be double-heartedness in his spirit all is cast off by God as abominable Sincerity is that that gives perfection to every grace it is the very truth and spirit of every grace as when we believe we must believe sincerely when we love we must love sincerely and cordially when we sorrow or repent it must be done sincerely that is truly fully without any mixture or hypocrisie for a double minded man God doth hate Sincere quasi sine cera without wax without composition and as the word here beares it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not found thy works full there was somwhat wanting within to make them compleat and perfect without this ingredient grace of sincerity all our duties are but as sounding Brass and a tinckling Cimbal But add sincerity unto the least and most imperfect of our duties and they will become in the esteem of God most perfect God accepts a Lamb from Abel offered in sincerity rather then clouds of Incense and thousands of Sacrifices from a wicked and profain Cain Yea if it be but a widdows mite or some Goats hair coming from one that is sincere God looks upon it as a rich present and calls the presenter thereof perfect Truth of grace and sincerity is our perfection here but in the world to come we shall have perfection in the highest degree as well as the perfection of sincerity and truth of grace in this life therefore let us so walk before God as becometh perfect ones Observ 2. It is the Saints duty that they aim and press after perfection in all their graces works and duties The church of Sardis was worthily blamed for want of this perfection her works were not full and entire there was somwhat wanting and therefore blame-worthy and imperfect First They are to press after the perfection of justification by faith and evidenced by love and works and so make their election and justification sure unto their own souls and manifest it unto others also Secondly To seek after perfection in all graces and parts of christianity in souls bodies and spirits to be perfect intire wanting nothing Ja. 1.4 as ye abound in every thing in faith and utterance and knowledg and all diligence see that ye abound in this grace also to wit charity 2 Cor. 8.7 There must not one necessary grace be wanting in true Saints though
Thunder and how zealous and hot are the Papists this day for their scarlet Strumpet and her fornications which ought not to be loved and therefore no true zeal but spurious and impious The reason of all this is that a mans intentions are never good be they never so highly pretending thereunto but when they are built upon a good warrant to wit the Word of God and referred to right ends namely the praise of God and the good of his church and people Now to return to answer the doubt proposed having cleared what true zeal is with the circumstances thereof I answer That we cannot be too zealous when a right object and right ends are proposed Paul in Rom. 12.11 exhorteth men to be fervent in the Spirit hot boyling hot in spiritual affairs What think ye of Paul when he opposed Peter to his face in the business of circumcision and would not give way to his dissimulation no not for an hour so zealous was he for the truth of God God is so zealous of his own honour and glory that he smote Uzzah 2 Sam. 6 7. for putting only his hand unto the Ark out of an ignorant zeal to save it from falling unto the ground one would have thought that God would have commended his zeal and spared his ignorance herein but being not according unto knowledge but contrary to the command of God he suffered for it No good intentions and meanings will make that action or duty good or lawful be it ever so speciously religious and gracious that is not warranted by the rule of the Scriptures the best duties for want of this scantling are turned into sin And as God is zealous of his glory so he makes his Ministers like himself Heb. 1.7 He makes his Ministers a flame of fire I would have all indifferent lukewarm moderate State-christians to consider with themselves whether could the Apostles and first Disciples of Christ ordinarily propagate the Gospel thorow the world if they had been all of an indifferent lukewarm Laodicean temper Christ himself was thought by the people to be one too hot that his zeal was beyond his judgement Mark 3.21 and therefore said He was beside himself Paul was also accounted mad not only by Festus for his zeal towards God Acts 26.24 but also by the christian Corinthians 2 Cor. 5 13. So Michel scoft at David as one of the fools for his zeal yet though they and other Saints of God were vilified and reproached by the ignorant world yet their zeal have laid that corner stone and foundation of salvation that all the gates of hell shall not prevail against it What think you will the scarlet whore that sitteth as a Queen be dethroned or Antichrist be discovered and overthrown by a moderate lukewarm Laodicean State Religion and Temper Surely the first Beginners and Founders of our Reformation were of another spirit then we in these days are of or else it would have made but a slow procedure for want of this true zeal our Reformation is at a stand and in spiritual growth non progredi est regredi But I would still be understood that it must be a zeal mixed with the former ingredients and with sound knowledge that it may be as an eye and a guide to direct and conduct it aright both in the things to be loved and in the manner and ends of their love or else zeal not rightly regulated may be dangerous and pernicious There are three sorts of people that offend and fail in their zeal First Those that are stark cold and have no zeal at all to Gods glory or his worship as the profane worldling is Secondly Those indifferent lukewarm christians that are neither hot nor cold as those Laodiceans were and as the Israelites of old halting between God and Baal 1 Kings 18.21 The third sort are They whose zeal is blind void of sound knowledge and godly wisdom who covering their own carnal affections with the cloak of glorifying of God rush on inconsiderately into many evil and unlawful actions Some on this pretence endeavour again in these our days to set up Antichrist in his Throne among us Others on the other hand for want of this sound knowledge joyned to their zeal under pretence of pulling down Antichrist and the Scarlet whore they endeavour to undermine and pull down all Magistracy Ministery Scriptures and all the Ordinances in Christ's churches whatsoever whereof this age of ours affords as many lamentable examples as any former whatsoever therefore let every one be instant with God in prayer to add wisdom and sound knowledge unto his zeal Secondly I answer That in controverted opinions of Religion that lye deep and dark whether they are the will of God or not moderation in such things is most commendable and let every one walk as he hath attained unto for I am of opinion that all controverted points and mysteries in the Word of God will not be made manifest unto us until the day of the revelation of all things when Christ the great Key-bearer of the House of David shall appear to open all the sealed books and no man shall shut again and so that Scripture in such things may be rightly applyed Be not righteous over much that is be not over zealous hot or fervent for them But for plain obvious and perspicuous commands and truths of God as whether Christ's precepts and commands or Antichrist's are to be followed and embraced our zeal and intentions here cannot be too hot we cannot possibly here admit of a Syncratism or a mean as worldly wise Cassander would endeavour between Papist and Protestant either God must be God or Baal must be God either Christ must have the Throne or else Antichrist must reigne they cannot possibly inhabite in one Temple God and Dagon will not correspond no degree of zeal herein will suffice but what is the highest and aimeth at perfection the defect whereof either that of coldness which is more remote or that of lukewarmness which is nearer is equally faulty in this particular either let us be altogether Romish or altogether Reformed either fully zealous for Christ and his ways or else cold thereunto for no mean will serve turn Therefore Christ in the next words says to lukewarm Laodicea I would thou wert cold or hot That is I would thou wert resolved one way or other I rather thou wert any thing then what thou art I would as rather thou wert of no Religion as of this mongrel uncertain hotchpotch Religion that thou art of From these words Note Observ That a luke-warm Religion is equally if not more displeasing unto God then irreligion or profaness itself Christ here prefers coldness the most remote degree in Religion before a nearer luke-warmness Christ wished Laodicea either to be hot zealous in the things of God or else cold that is dead strange and alienated to the things of God rather then indifferent and lukewarm as she was It is as good and there
speak very favourably of it and very ingeniously call it a harmless opinion not directly or indirectly striking or undermining any the fundamentals of the Faith But to proceed In this last Scripture take notice 1. What therein is promised as a peculiar reward to them that abide temptations with or for Christ and it is a Kingdom Christ's Kingdom my Kingdom vers 30. compare this with Rev. 11.18 and Rev. 20.4 2. Christ appoints unto them a Kingdom as his Father had appointed to him a kingdom but the Father as is on all sides agreed appointed not a particular kingdom for Christ after the ultimate judgement in the supernal heavens for it is affirmed on all hands that Christ then and there shall deliver up the Kingdom the power and ruling into the hands of the Father that God may be all in all according to that of 1 Cor. 15.24 28. Now in a Kingdom there are relations persons to rule and persons ruled to wit Christ and his Saints to rule and unbelievers to be ruled but in the highest heavens there is nothing to be made subject to Christ and his Saints no unbeliever or unclean thing must enter thereinto the blessed Angels the ministring Spirits being only subject to Christ Heb. 1.13 14. Neither can this be meant of Christ's spiritual Kingdom wherein Believers then were and in all ages formerly and therefore cannot be meant of this Kingdom promised and prophesied of in this Scripture Besides the spiritual Kingdom of Christ is called often by John the Kingdom oâ— patience wherein the Saints endure temptations afflictions and tryals which Christ here mentions and so cannot with the least reason signifie the Kingdom of Reward which Christ promiseth as the effects crown result and reward of that enduring and patience 3. Eating drinking and such actions are unsutable actions and expressions to signifie the glory of the highest heavens but very sutable to express Christ's glorious Kingdom here on earth for it is promised as a Paradice and a Tree of life therein Rev. 2.7 22.2 And it is such a high spiritual eating and drinking it being as yet a hidden Manna unto us that we cannot possibly comprehend the excellency thereof but under Types and Figures meet for our capacities 4. The conquering Saints are to sit on Thrones to judge the twelve Tribes of Israel In Christ's spiritual Kingdom this was never yet done but such were rather judged and trampled under foot by the powers of the world and Antichrist and in the supremest ultimate glory there is nothing to be judged neither persons nor things for that is the Father's Throne wherein Christ shall lay down all Authority and himself be also subject unto the Father as that 1 Cor. 15.24 25 28. Therefore this Kingdom here meant which Christ calls My Kingdom and My Throne is yet to come here on earth before the ultimate day of judgement and the Saints highest state of glory in the supreamest heavens which is the Father's Throne Object But some will object That this which is called Christ's Kingdom is also the same with the Father's Kingdom and not distinct from it but one and the same and to this purpose urge that Scripture Matth. 26.29 I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Father's Kingdom Now that which you interpret to be the Son's Kingdom is here called the Father's Kingdom and therefore one and the same Answ I answer 'T is true The Son's Kingdom is called in Scripture the Father's Kingdom for divers reasons 1. Because the Father gives it to Christ and therefore he is called Psal 2.8 His King 2. Because the Father and the Son are one by an unspeakable Union and so the Kingdom of the Son may be called the Kingdom of the Father that is the Kingdom of God for Father is often ascribed in Scripture to the Godhead as that of John 17.3 This is life eternal that they know thee to wit the Father to be the only true God c. And by reason of the union of both natures in one person Christ it is called Eph. 5.5 The Kingdom of Christ and of God and The Throne of God and the Lamb Rev. 22.3 in the holy City the New Jerusalem So that Christ as man as one with the Father or God reigns in this happy millenary Kingdom and so may be also called the Father's Kingdom wherein he will drink his new wine with his faithful ones before the ultimate day of judgement so this makes not at all against the distinct Kingdoms of the Father and Christ which is before asserted and plainly evidenced from divers Scriptures Let the industrious enquiring Reader read more at large in D. Homes M. Maton and M. Mede hereon and vers 12. of this chapter But for a more full explicating and opening the Truth of this point understand That Christ's Kingdom in Scripture hath a diverse acceptation First Christ is King by right of creation Heb. 1.2 and this is his natural Kingdom which he hath as one God with the Father from everlasting Secondly Christ is King by right of Purchase as the first he rules and governs all the Kings and Nations of the world and so is King of Kings But by the second he governs more especially his church and people and this he does as God-man and is properly called Christ's Mediatory Kingdom And this his Mediatory Kingdom hath in it divers periods some more lowly some more exaltant and triumphant Christ was a born King witness the Magi's enquiry after him that was born King of the Jews and their majestique presents of Gold Myrrh and Frankincense but his power was then but obscure and low which appeared afterwards somwhat more radiant in imposing his commands doctrines and ordinances upon his followers and disciples but this was but dark and somwhat lowly also as an Heir in his minority After his Resurrection and Ascension he commands his Agents and Ambassadors to negotiate the great affairs of his Kingdom in his absence by the help and concomitancy of his Spirit with them and this is therefore called Christ's Spiritual or Ministerial Kingdom which is to continue unto his second coming the great work wherein is to preach the Messias and his Doctrine of Faith and his second coming but this is mixed too with a great deal of affliction trouble and obscurity But there is another period of this Mediatory Kingdom of Christ which is most glorious and triumphant and that is at his last appearance when all these low dispensations shall be done away when he shall reigne and none shall let All other periods were mixed with much tears and sorrow but in this they shall be quite wiped off In this last period there is given him not only as God but as man or rather as God-man Dominion and Glory and a Kingdom that all people Nations and Languages should serve him Dan. 7.14 and Psal 2.8 Ask â—f me and I
will give thee the Heathen for thine inheritance and the ends of the earth for thy possession Now this cannot with any reason be attributed to that Kingdom which Christ had as God with the Father by right of Creation in the first sense because it is to be given to the Son of Man coming in the clouds by the Ancient of days long after the time of Daniel's prophesie and Christ had long before the time of Daniel even from the beginning that natural Kingdom of his as one with the Father Neither secondly can it be applyed with any more shew of reason to the spiritual Kingdom of Christ now under the Gospel because how few of the Nations of the world and Languages do as much as own or profess the name of Christ It being as some Learned observe and that aright That not a tenth part of all the Nations and Tongues in the world do as much as own or acknowledge the Name of Christ and then again among those that profess Christ how great a part thereof are Apostate Antichristians and even violent persecutors of the Truth as it is in Jesus Yea again consider how few of those in the Reformed Nations where the Gospel of Christ is in more clearness and light discovered and preached are truly sincere servants of Christ submitting with cheerfulness unto the Scepter of his righteousness owning Christ and godliness in the power thereof Therefore surely this Kingdom and happy period is yet to come as Christ says John 18.36 My Kingdom is not of this world that is of this present world but that that is to come after the Resurrection and wherein dwelleth righteousness and is here promised as a reward to the overcoming Saints and for which we pray in the Lord's prayer Thy Kingdom come which will not be given by the Ancient of days unto the Son of man until he comes in the clouds Dan. 7.13 compared to Rev. 14.14 Lastly I shall add one humane testimony and I believe will not be the least with some and that is of our late Assembly of Divines in their Annotations only on two Scriptures to prove the matter and substance I contend for to wit a more glorious triumphant state of the church of Christ before the ultimate day of Judgement First They in their new Annotations on Rev. 5.10 And we shall reigne on earth confess That this may signifie the prosperous times of the church under christian Kings and Emperours Dan. 7.27 Psal 37.11 The meek shall inherit the earth And on Rev. 2.25 26. they say Hold fast till I come signifies Till Christ's second coming general or special Power over the Nations signifies To joyn with Christ in judging the Nations c. And that giving the Morning Star signifies Christ's giving the full fruition of himself Thus far they Which is not yet fulfilled in the full extent thereof and therefore yet to be accomplished in futurity But here by the way I shall take leave to show their great mistake that expect a triumphant state of the church or that Christ's Reigne or Monarchy shall be set up in his church before Christ's second appearance in the clouds to accomplish this work This opinion is not a little dangerous and pernicious both unto the peace and quiet of the Saints and unto all Magistracy that such opinionists live under for once entertain the judgement that Christ's Kingdom is now to be set up all other Opposites and Kingdoms must down before it for who would count it a hard saying or sinful to remove humane Powers and Magistrates be they ever so just that stands in the way of the setting up of the all-righteous Scepter of Christ Is it not on this very ground and principle that every party and faction that pretends highest to Christ hath endeavoured to set it self in the Throne How was Episcopacy dethroned but that Presbyterie thought it self of Divine Right and up the Kingdom of Christ must go with them Whether Prelacy or Presbytery be of the Diviner or better Size that is not the dispute but having once entertained the conceipt that the Kingdom of Christ did consist in their Geneva model and Presbyterie what Nation was at peace among the Reformed before it was exalted and had the Throne Again This principle being again entertained by some others pretending to more holiness and truth then they O! How they labour for an eruption like an inbred wind within the bowels of the earth never at rest till it sets up its interest or its pretended Kingdom of Christ up at top Was not this the very principle and fancy that carried on those irregular heads of Munster and John of Leyden c. that made them dream of a new State come down among them from God when they were as weak frail and sinful as any others Did not this excite them to contemn all Powers and Magistracy whatsoever and to tread all under foot that stood in the way of their new Camaera And is not this again attempted and acted by some in our days that have taken up the same principle And who knows where it will rest being once set on foot or working by a fiery irregular zeal Judicious M. Hooker in his preface to his Ecclesiastical Policy though an Episcopal man yet wisely foresaw the evil of this judgement and principle and gave forewarning of the danger of it It did destroy Episcopacy and it will destroy Presbyterie and all Government whatsoever if it be not moderated and wisely regulated by an over-mastering spirit of Grace and herein I hope I have done but my duty and discharged my conscience in showing the false ground of many mens miscarriages about the prosecution and attainment of this Kingdom of Christ which indeed will never be attained to in this infirm and corrupt generation which is partly spiritual and partly carnal and they that endeavour to set it up may justly perish in the attempt being not called to it neither by God nor Christ Neither let any say hence that I contemn full and sincere endeavours of reforming of the Doctrine and Discipline of our churches unto the primitive pattern this is all that is required at our hands when God opens a door unto us unto this work it is not to set up the church triumphant before Christ shall appear to be her Captain and Leader on which then will be with great power and might and none shall hinder we are now commanded to suffer and to overcome our temptations patiently not to reigne and triumph which is reserved as a reward of our patience unto another life He that thus overcometh shall sit down with Christ in his Throne and reigne with him whiles others may be shut out for their sin of rebellion and disobedience to the Powers they live under Having shewed the danger of this false principle to wit an expectancy to reigne with Christ at present let all wise christians shun it as a ruinous house that is ready to overwhelm all that