but especially for the houshold of faith Quest What is meant here by wishing Grace and Peace Answ Not only the gifts and graces of the Spirit but Grace it self the fountain and original of all good even the good will and free favour of God which he bears to his Elect even whilst sinners in and through Jesus Christ and Peace which is not only happy success from God in all things which concerns the felicity of our souls and bodies but more especially reconciliation unto and with God from whence floweth all true peace and tranquility unto the mind and conscience Quest How comes Iohn to wish Grace and Peace to the seven Churches whilst being churches of Christ they had this Grace and Peace aforehand Answ He wisheth unto them a fuller sense and more plenteous fruits of this Grace and Peace and perseverance in it it seems by their backslidings they had lost some of the comforts and fruits of their grace and therefore need a supply from God Secondly I answer All Grace is not given at once to God's best children but by degrees and as they are capable of and therefore rightly might Iohn wish these Churches an encrease and so may all Christ's Ministers unto all that will ever want encrease of grace whiles here beneath for none here in this world will ever see perfection in an absolute and abstract sense and therefore will still have need of an additament of grace and peace You have here the Author or Fountain to wit the Trinity from which all happiness all true grace and peace do proceed even from him which is and which was and which is to come that is from that almighty glorious God who only hath an absolute and infinite Being in and of himself who was from all eternity and is the same for ever And from the seven Spirits which are before his Throne Here is some difficulty in Interpretation What is meant by the seven Spirits Some interpret that here is meant seven principal ministring Spirits or Angels that always stand before the Throne of God to receive his commands But this I cannot approve of First because grace and peace is here desired from them joyntly as from God and Jesus Christ to be bestowed upon the Churches and this is not the Angels or creatures work but only the Creator's Secondly For that in all the Epistles where there is mention made of this or the like salutation you shall never find it in any created Spirits or Angels name but only in this sort The love of the Father the grace of Jesus Christ the consolation or peace of the Spirit be with you Thirdly for that in chap. 5. v. 6. these seven Spirits are there called the seven eyes of the Lamb that was slain which the Spirit sent forth into the whole earth Which reasons do clearly convince me that we must here in this place and there also understand this spoken of the Spirit of God which here goes under the denomination of seven Spirits to signifie its seven-fold power vertue efficacy and gifts Rom. 12. For this mystical number of seven do always in this book and all other prophesies signifie compleatness and perfection seven Churches seven Candlesticks seven Seals seven Trumpets seven Vials seven Angels all signifying a perfection in their kinds Hence take this Note Observ That the Father Son and Spirit the whole Trinity are engaged for the support and encrease of our grace and peace and of all our joy comfort and happiness here hereafter and for ever From the Father more peculiarly flows the grace of Election from the Son the grace of Redemption and Satisfaction from the Spirit the grace of Sanctification Peace and Consolation And from the Three in one our God blessed for ever Salvation and Eternal Glory Vers 5. And from Jesus Christ who is the faithful Witness and the first-begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sins in his own blood Vers 6. And hath made us Kings and Priests unto God and his Father to him be glory c. Christ here is said to be the faithful Witness in sundry respects First In that he hath faithfully declared the Will of the Father Secondly In that he hath been faithful in all his works about our Redemption committed to him by the Father Thirdly In that he hath here faithfully declared the mind of God towards his church in these prophesies From whence observe as before on vers 1. Observ That this Prophesie having so faithful an Author and Relater as Christ it must surely be true and come to pass If the word spoken by Angels was stedfast much more what was spoken by the Son Heb. 2.1 2. see more hereon cap. 3. 14. Christ is here called the first-gotten of the dead first because he was the first that rose by his own proper power from the dead Secondly because all that have risen or shall so rise does it by a derivative vertue and power from him Thirdly he may be called the first-born or first fruits of the dead because he is the true and substantial first-fruits that was offered up unto God for the living and the dead which was typified in the Levitical primicies or first fruits or first-born that was offered unto God 1 Cor. 15.20 Observ This proves the Resurrection If Christ be the first-born of the dead then others of his members must necessarily be partakers of the resurrection also 2 Cor. 4.14 Christ is here called the Prince of the Kings of the earth first as Head of his Church or of Saints who are called Kings of the Earth Rev. 5.10 Secondly as King of Kings so by him kings reigne This manifests his power and ability to bless us here with his grace and at last to raise us and to save us and unto this mighty and powerful Saviour who loved us and washed us from our sins in his blood and made us Kings and Priests unto God that is Kings and Conquerors not only over our own lusts but over the world and over the powers of darkness and Priests to offer up spiritual sacrifices unto the Father To this gracious Saviour who hath done all these great things for us be given all glory and dominion for evermore Amen Hence Note Observ That the whole work of our salvation is ascribed unto Jesus Christ under these particulars First He loves us that is accepts our persons in himself from all eternity and in time justifies us from our sins in his blood Secondly He sanctifies us by making us conquerors over our lusts and to become actively zealous towards God in spiritual sacrifices of prayer and praise And lastly he makes us Kings and Priests after the Resurrection Rulers with Christ and sharers with him in his Kingdom of glory See more cap. 5. 1. Vers 7. Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the
he is the high Steward and great Dispenser in God's Kingdom All power is given unto him in heaven and in earth Observ 3. That that Prophesie which comes from so sure an Author as Jesus Christ must infallibly be true and come to pass for he is and always was the great Prophet of his Church it was he that gave visions and Prophesies to the Prophets Isaiah Ieremiah Ezekiel Daniel somtimes by his ministring spirits the Angels somtime by himself in the appearance of the likeness of the son of man Ezek. 1. v. 26. And all know that their prophesies stood sure and were accomplished in their respective seasons But as unto the stedfastness and faithfulness of this book of Prophesies see what Christ himself testifies in Rev. 3.7 14. and in ch ult v. 6. These things saith the Son of God who is the faithful and true witness therefore of most sure performance in God's appointed seasons From the words which God gave unto him to shew unto his servants things which must shortly come to pass Observe 1. That Christ's servants are very privie to Gods counsels and knows much of his designes This Christ hath verified First From that ground of union which is between Christ and his members for being once become his members or servants then they in Christ and Christ in them and according to that 1 John 2.20 They have an unction from him that is holy and they know all things so that they that have the Son have the Father also for they both are one in will counsel power and essence John 17.21 22. And the secrets of the Lord are with those that fear him 2. They know much of the mind of God in all the combustions changes and revolutions of this world Many think that they come by chance ill fortune or for want of foresight in management of State affairs but the servants of God know that the hand of God is in all those revolutions and State-shakings and that there can no evil befal unto the City but that there is the providence of God in it directing and over-ruling it unto its end so that they do foresee that this change and that alteration in the world will come too and can rightly conclude that all tend as in a chain of providences to bring about God's great end in the exaltation of Christ's Throne and the pulling down his enemies Observ 2. God reserved the more full revelation of all things concerning the changes and revolutions of the Church and State and the end of all unto the day of Christs exaltation in glory Christ on earth was not so glorious as Christ in heaven he had not so full commission to send out so much of his Spirit while he was on earth as when he was in heaven John 7.39 So in like manner it is no sin to say that God had not communicated unto Christ's manhood whiles here on earth the compleat knowledge of times and seasons and the end of all for he is said to grow in knowledge and therefore according to his manhood whiles here on earth might be ignorant in some things But yet it is clear the Father revealed it to him when he ascended into heaven that he might reveal it to his Church as the due reward of all his sufferings chap. 5. 9. Thou art worthy to take the Book and open the Seals thereof for thou wast slain c. Which must shortly come to pass See vers 3. on these words The time is at hand And he sent and signified it by his Angel unto his servant John From these words you may observe That God reveals these Prophesies not immediately from himself but mediately and by instruments First God gives this Revelation to Christ Christ gives discovery partly himself and partly gives commission to his Angels for the same Thirdly The Angels instruct John Fourthly John directeth the same to the seven Churches And fifthly From the seven Churches they are left to all the Churches of Christ for information unto the end of the world The infinity of God and the finiteness of creatures are not compatible therefore God uses instruments sutable to our capacities for discovery of his mind Observ 2. From the Messenger or Angel by whom partly this prophesie was sent Observe That Christ employs Angels in great services for his Church Angels were the first publishers and preachers of Christs birth an Angel tells the Apostles that Christ should return in that manner they had seen him go up to heaven Acts 1.11 Angels tells Abraham and Lot what God would do to Sodom Christ tells John Rev. 22.16 That he sent his Angels to testifie those things in the Churches The Angels are made ministring spirits for the service of the church and their service is more manifest in these particulars 1. They inform us of God's will and God of our ways they ascend and descend Zac. 1.11 Gen. 18.19 2. They oppose the enemies of Christ and his Church Rev. 12.7 Dan. 10.20 Numb 21.22 3. They execute the judgements of God upon his enemies Exo. 12.23 Gen. 19.11.13 c. Isa 37 36. Rev. 16. throughout 4. They defend the godly both against wicked men wicked spirits and wicked practises Rev 7.1 2 3 c. Psal 34.7 and 91.11 Gen. 32.1 2. 2 King 6.14 15 c. 5. Next after the spirit of Christ they comfort the afflicted in their distresses Luke 1.30 Acts 10.4 and 27.24 Dan. 6.10 11 12. Luke 22.43 6. They are God's reapers and gatherers of God's elect at the end of the world Mat. 24.31 From the person to whom this prophesie was sent and revealed by the Angel under this relation of his servant John what this Iohn was is made fully to appear in the preliminary discourse unto the Title it was Iohn the brother of Iames our Lord's kinsman the beloved disciple a great Pillar and Apostle in the Church of Christ and yet he is here described under the title and relation of servant not only so by right of creation but of redemption special right covenant and service From which observe That to be related to Christ by way of service is a higher priviledge then any outward relation to him Better be Christ's bondman then his kinsman inward priviledges are more honourable then carnal Mary was happier in carrying Christ in her heart then in her womb Iohn glories more to be Christ's servant then his cosin Mat. 12.47 48 c. Christ professeth that they are his kindred who shall do the will of his father and he that is related to Christ in grace and faith is as sure of his love and acceptation as any of his nearest friends or kinsmen Observ 2. It is man's greatest honour to be Christ's servant It was a curse upon Cain Gen. 9. to be a servant of servants but to be Christ's servant is not only free but noble Iohn though he was a great pillar a prophetical Apostle the darling Disciple yet Christ calls him but his servant Paul
his church for the service thereof God first fills them with his Spirit When John was but upon entring upon his prophetical office God ravishes him with his Spirit and fills him therewith to fit him for this office When men in the Apostles days were to be chosen but for the lowest services in the Church as for the over-sight of the poor and the like yet they must be men full of the holy Ghost and wisdom Acts 6.3 Much more then for the highest places as Prophets Pastors Teachers and Elders c. It is said Paul and Barnabas were filled with the holy Ghost and therefore to be separated unto the work Acts 11.24 and 13.2 The Offices of the churches of Christ are for those that have the Spirit of Christ in them in some fulness of it those places are not for such as are filled with the spirit of envie covetousness pride the world contention ignorance and antichristian lording such have not the spirit of Christ in them it may be well said of such that they run for profit here and the like but the Lord sent them not Jer. 14.14 and 23.21 They flatter themselves and think they are called and sent of God because God hath given them some common acquired gifts and parts yet want all the especial graces of the Spirit as meekness self-denial contempt of this world humility bowels of compassion ready to forgive sound knowledge in the truth and holiness and righteousness in their lives and conversations they that want those graces in the truth of them are neither fit for those high functions in the church nor can satisfyingly perswade themselves or others that they are called unto it Let this be as a memento to all such that climbe over the walls into those holy Functions and are well satisfied with a call from men when they were never called of God I say let all such fear and tremble lest God spew them all our together with their flocks that would have it so in his wrath for ever John was rapt in Spirit on the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Whether this day be here called the Lord's day for the great discoveries of those visions made unto John upon this day or because it was the Lord's day for the assembling of the Saints to perform their services unto God it being the same day with that which the Apostles call the first day of the week and our christian Sabbath I shall not much contend but rather am enclined unto the latter for these two reasons First Because the great work of Christ's resurrection on that day wherein he was manifested Lord and Conquerour over hell and Satan purchased it that Title of the Lords day Secondly Because the observation of the Sabbath with all christian publique services were transferred to that day and so is called the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Scottish dialect the Kirks day the Churches day because they held their assemblies and performed their publique services upon that day Hence note Observ That the Lord's day or the day of the great and publique assemblings of the Saints is the fittest time for God's highest discoveries of Grace and Truth John received here on this day his high irradiations of spirit and Prophesies This is God's great Market day wherein there is a constant and mutual Exchange or Bartering of heavenly and divine commodities the Saints come with the returns of their improvements of mercies in praises prayers and thanksgivings God gives out in return farther supplies of grace and greater measure of knowledge in his ways and truths Therefore sure most happy most knowing and most gracious are those Saints that are most found in this way O! this should make all of us that are not in this way to wail for it as David in his absence and exile from the church of God that being the special habitation of God's glory Psal 96.6 and to breath after it even as the Hart brayeth after the fountain streams for this is the day of the Saints assemblings wherein the Angel comes down the Angel of the New Covenant Christ in spirit to stir upon the waters of Bethesda upon the hearts and affections of all his people When John was in this rapture of spirit on the Lord's day then he heard behind him a mighty voice as it were of a Trumpet loud and terrible The Trumpet being a warlike Instrument whose sound is to prepare unto Battel and to the terror of the adversary God's publique admonitions are so unto his church it not only prepares his own unto repentance but is also of terrible signification unto all his impenitent enemies But here comes in a question fit to be discussed John had here his raptures of spirit extasies and heard a great voice as of a Trumpet The Quere will be How shall we know Divine raptures extasies or visions from diabolical For Satan is God's Ape and hath his raptures possessions strange apparitions sounds and voices also For answer first know that God's visions are given either in the sleep as unto Jacob when he saw a ladder reaching from earth to heaven and Angels ascending and descending in Gen. 28. but such are more properly called Divine Dreams Or secondly When the person is awake as here when Iohn was at Patmos on the Lord's day doubtless either in God's services or holy contemplations he received those visions and raptures of spirit and those extasies or raptures of spirit do cause a great alteration upon the person that receives them he is as it were taken out of himself that is in this posture and frame and therefore it is called a rapture or extasie quasi extra se raptus being in that posture not master of the faculties of his own soul which are wholly in the power and motions of the Spirit that acts them and this is common to both sorts of raptures whether from the good or evil spirit Now to discern what spirit moves in such raptures or visions observe first Whether the person passive or that is under such raptures of spirit were always or for the most part of their lives faithful witnesses unto the word of God and of Jesus Christ such have not only the promise of the holy Spirit to teach them all things 1 Iohn 2.27 but to be preserved against the evil one in their bodies souls and spirits Secondly Observe the matter of their visions in such raptures whether it be to denounce God's judgments against sinful practises or not for surely Satan will never be divided against himself if we will believe our Saviour for so his kingdom could not stand though I have read a story in some old Popish Mass-monger that the divel once in the shape of a Priest preached a very catholique sermon but being discovered by some Saint in presence it seems one of an excellent endowment in discerning spirits asked him how durst Satan to appear in that presence with so sound holy
same incommunicable properties with the Ancient of days He is here farther described to have eyes as a flame of fire and feet like unto fine brass burning as in a furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eyes like a flame of fire signifies either their piercing nature in searching into the secrets of the heart or of wrath and indignation to terrifie his impenitent enemies and indeed Christ is here from head to feet presented in a fiery colour his eyes were as a flame of fire his feet like unto fine brass as if they burned in a furnace Hence Note Observ 2. That when Christ is about executing acts of power and judgement against Kingdoms or Churches he is most terrible in his appearance When he goes about to call to an account the seven Asian Churches he is very intense about it and all of a fiery colour sparkling in the eyes like fire does signifie much anger and indignation feet of burning brass speed and execution Christ is here presented in that fine posture he is brought in Rev. 10.1 with his face shining as the Sun and his feet as pillars of fire whereupon presently followed terrible thunders and dreadful judgements So in chap. 2. v. 18. he is presented with eyes like fire and feet like brass and forthwith goes on with a charge against the Church of Thyatira So in Rev. 19.10 11 12. he is said to have his eyes like a flame of fire and his vesture dipt in blood and presently goes on in executing great wrath against his adversaries The dreadfulness of this fiery Judge when he comes in wrath will better appear if we consider that of the Prophet Malachi 3.2 3. Who shall abide the day of his coming and who shall stand when he appears for he is like a Refiners fire A Refiners fire is the hottest most terrible and most consuming How terrible he is towards Babylon both literal and mystical consider Jer. 51.25 and Rev. 18.8 9 c. I am against thee oh destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowl thee down from the Rock and will make thee a burnt mountain This was fully executed on old Babylon in the letter And how severe is Christ against Babylon in the mysterie in Rev. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which will condemn her Peruse the chapter throughout When Christ goes forth on his red horse to execute judgement and to take peace from the earth neither Kings nor Captains nor the mighty ones of the earth shall be able to stand against this mighty one They shall call for the mountains to fall upon them to hide them from the face of him that sitteth upon the Throne and from the wrath of the Lamb. And Paul tells us 2 Thes 1.8 of the dreadfulness of this Judge who should come in flames of fire to what end to destroy Antichrist the son of perdition with the brightness of his coming only consider once more Rev. 19.12 13 c. When Christ goeth forth to make war in righteousness his eyes were like a flame of fire and was clothed in a garment dipt in blood and out of his mouth proceeded a sharp sword that with it he should smite the heathen for he shall rule them with a rod of iron for he it is that treadeth the wine-press of the fierceness and wrath of almighty God All this doth clearly inform that Christ hath another name a strange name that none knoweth but himself Rev. 19.12 that is another nature and disposition to appear in then of a Lamb No man ever thought that have only considered Christ in the state of his humiliation that he had that Lion-like disposition in him All Christ's adversaries shall one day know that he is as the Lion of the Tribe of Judah whose voice shall be terrible unto them as well as a Rock of defence and safeguard to all his chosen ones and as sure as he hath already acted the Lamb-like part in his sufferings here on earth and now doth the same in his Mediators office in heaven so he shall one day come with power and glory to rule the Nations of the earth that would not have him for their Lord and King even with a Scepter of power and judgement and with a rod of iron And to set forth the dreadfulness of this Judge the more he comes with a Lion-like voice roaring as the sound of many waters Hence Note Observ 2. That when Christ comes to judge his enemies he is not only dreadful in his looks and outward appearance but he is dreadful all over even in his words also In verse 10. his voice was as of a Trumpet loud and terrible here like the sound of many waters very terrible to his enemies but rouzing converting and saving to his faithful ones Verse 16. And he had in his right hand seven Stars and out of his mouth went a sharp two edged sword and his face shone as the Sun shineth in its strength Notwithstanding Christ's dreadful appearance and his intenseness unto judgement yet he had in his right hand seven stars In the right hand is seated the chiefest strength and power of man and so it connotes to us safety and protection and he takes the seven stars into his right hand to preserve and keep them safe under his protection whilst he is executing his judgements upon his impenitent backsliding churches or obstinate enemies The seven stars the Spirit interprets to be the Angels of the seven churches verse 20. of this chapter only what is meant by Angels in that place being mystically represented by the stars in Christ's right hand I think fit to make enquiry here Surely it cannot be meant Angels in a proper sense such as are ministring Spirits the Angels in heaven for John is commanded in the next chapter to write unto those Angels of the church of Ephesus Smyrna c. to write unto the Spirits Angelical all know such a command would not proceed from him that is the wisdom of the Father therefore this must needs be interpreted to be the chief Ministers or Pastors of those Asian churches who should rather be called here the Messengers then the Angels of the churches for the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Messenger which we translate Angel when attributed to God's ministring Spirits but when attributed unto man more properly it should be rendered Messenger and not Angel as that of Peter Acts 12. When he came and knocked at the door where the Disciples were they thought it was his Angel and not himself that is his Messenger one coming from him to acquaint them of his deliverance for they could not be so ignorant to conceive that it was an Angel that knocked which could enter without opening the doors wherefore under correction of better Iudgements I shall account this amongst
both small and great Rev. 19.18 and this is to be executed by the sword that proceeded out of his mouth v. 21. and how this can be effected by the word of his mouth I know not otherwise then by moving and working powerfully on the hearts of such instruments as God shall command and employ to take the material sword in hand for the ruine of antichrist and to effect this work of wrath and judgement Collate to this the Notes on the two precedent verses 14 15. And his face shone as the Sun shineth in his strength This shows farther the resplendency of this vision His face is likened to the Sun in his glory There was much and great glory in this vision and yet all this is but like the Sun in his glory If it were the glory of ten thousand Suns united in one yet would be short of the essential glory of the Son of God it is neither expressible nor comprehensible by any of all the creatures but here is presented by things beneath its excellency that according to man's weakness we may perceive a little of his glory for no man yet ever could see the glory of God and live Hence Note That the execution of Justice and Judgement is a glorious administration Christ's face shone as the Sun in his strength when he was about to call his delinquent and offending churches to an account for their backslidings in chap. 10. v. 1. 3. his face was as it were the Sun in that appearance also but then presently followed thunders and voices as when a Lion roareth to denote unto us when Christ was going forth with terrible judgements upon the world his carriage and appearance therein was most glorious and it is said in Exod. 15.6 upon the destruction of Pharaoh and his host in the red Sea Thy right hand O God is become glorious in power thy right hand hath dashed in pieces the enemy and in the greatness of thine excellency thou hast overthrown them that rose up against thee The acts of God's power and justice do shine so clearly in the world that they dazle mens eyes and hearts and makes them tremble before God So likewise it is amongst the children of men not any Magistrates Commonweals or Nations are more honourable shining and dreadful to their enemies then such as keep close to the rules of Justice and judgement against offenders Never was Solomon more glorious in all his reigne then when he executed justice between the two Harlots and called for the Sword to decide the controversie How honourable was Phineas and what a high reward he got for executing justice and judgement It was an old saying Fiat Justitia ruat Coelum If our chief Magistrates keep close to Justice in our Land and Common-weal our Nation will shine as the Sun in its strength none of the Nations round about will be able to look us in the face for the power and glory of the Lord will be upon us Verse 17. And when I saw him I fell at his feet as dead then he laid his right hand upon me saying unto me fear not I am the first and the last Verse 18. And I am alive but I was dead and behold I am alive for evermore Amen And I have the Keys of hell and death When John had taken a view of this appearance of the Son of man and of that great and dreadful Majesty and Glory that he appeared in it struck him as dead at his feet Hence Note That the sight of Divine glory is the most effectually and humbling sight When the Prophet Isaiah had a sight of this glory he could cry out I am a man undone and of unclean lips for mine eyes have seen the King the Lord of hosts Isa 6.5 When a soul comes to see this glory it brings him to a true sight of his own worthlesness and to an abhorrency in his own eyes There is no greater or more efficacious way to take off our hearts from the creature then to behold the vast disproportion between the glory of God and our poor selves All flesh is as grass and all the goodliness thereof is as the flower of the field Isa 40.5 6. and why Because the glory of the Lord shall be revealed and all flesh shall see it together And when Job had a sight of this glory he cryed out Job 42.5 Now mine eyes see thee I abhor my self and repent in dust and ashes Observ 2 That Revelations of Divine glory are dreadfully glorious They struck John as dead There did but Angels appear in an inferiour glory unto Gideon and Manoah and made those Worthies quake Judg. 16. 13. Apparitions of glory works strongly upon the spirits and quickly overwhelms them And if the glory of the creatures is so resplendent how is the glory of God to be born who dwells in the light which no man can approach unto 1 Tim. 6.16 Paul could not behold that glorious light that shined about him Acts 9. but was strucken to the ground and blinded with it In the Earth Heavens and World we may behold the glory of God in part and as in a glass but his essential glory as it is himself wherein he makes his habitation is that light which no man can approach to or comprehend and live and therefore when it is but left out to appear but in some likeness or similitude of man Fire or the like it works such terrible effects upon the beholders of it Abraham fell to the ground when he had this glory appeared to him Gen. 17.3 The three Disciples when they had but a taste of this glory at the Transfiguration in the Mount they fell upon their faces to the earth Now the reasons that the appearance of Divine glory is so dreadful are First Because the Majesty of God is partly in those visions and the luster that accompanies it is too high and burdensom for mortal eye Secondly That it may breed an awe and reverence in us of and unto the Divine Majesty When Israel saw the lightning and heard the Thunder in the Mount all the people in the Camp trembled Exod. 19.16 Thirdly It is to prepare a soul for entertainment of what God hath to speak unto it Our souls are quite out of temper by reason of lusts cares fears and the world to have converse with God This prepares them for this Divine communion Quest Here a question may be made whether the blessed heavenly Spirits Angels or blessed Souls or glorified persons after the resurrection shall or do see the essential glory of God Though it were granted mortal eye cannot see this glory yet those blessed glorified creatures may I answer That I am swayed for the negative My reasons are Because God's essential glory is himself and God is invisible and that glory inaccessible and no farther and in no other way to be seen and comprehended by any created being then himself thinks good to propound it in and this hath
in the resurrection so hath power to deliver them from the state of death and hell Or secondly Take death and hell for the state of the damned and he hath power over that too he holds the key of the bottomless pit Rev. 20.1 as he hath obtained power since his exaltation to give Crowns and Thrones to all his faithful ones that shall persevere and overcome so also to chastise his impenitent and obstinate adversaries with hell and death The Keys in Scripture do signifie Power Dominion and Rule He that keeps and commands the keys of a City hath the Power and Rule over it The Keys were anciently carried before the chief Magistrate and are in some places at this present time as symbols and badges of authority On Peter's honourable confession in Mat. 16.19 the Keys of the Kingdom of heaven is given unto him by Christ which intimates the power of shutting and loosing which was by Christ deposited in the Church It is said in the third chapter that Christ hath the key of David that shutteth and no man openeth and openeth and no man shutteth and in chap. 20. v. 1. Christ is there represented by an Angel that had the key of the bottomless pit All this connotes Observ That Christ hath the full power over all powers and principalities of darkness over the divel and death and hell it self which before he hath attained and purchased by his death 1 Cor. 15.55 c. they cannot move nor stir to the destruction of souls but as he permits them it is a most vain conceit yea and savours of little faith in those that think that the godly or faithful ones of Christ are in the hands of Divels or Witches to be hurt by them or tormented at their pleasures Christ hath the Keys of hell and death the wicked Angels are so surely locked in their prisons and reserved in chains up by his providence that they cannot possibly touch any one of those that are dear to God no not to hurt a hair of their head or the least lamb in their fold without Christ's special commission for it and then too they are like a dog in a chain under his hand and direction to go thus far and no farther The Divel could not touch Iob who was hedged about by God before he bid him go And therefore O! How reasonless and weak it is to affirm or hold that they are in the Divel's power to touch or hurt at his pleasure for whom Christ hath said down his most precious blood and are as dear unto him as the apple of his eye but if at any time God shall give any of his into the hand of Satan to be touched by him either in person or goods let us consider it is either to withdraw and wean us from sin and to bring us to repentance for it or else to winnow and try us whether we will bless the name of God or not In such cases which seldom God exercises his children under for few are able to bear such temptations and God will lay no more on his then they are able to bear the most high and eminent in grace are only fit to meet with such strong tryals and not sink under them as Iob and Paul whom Satan buffetted but if God shall use the hand of Satan to smite any of his children let them look upon God as the principal Mover and Author of it and though Satan be the Instrument yet to say with wise and godly Iob The Lord hath done it The Lord taketh and the Lord giveth Blessed be the name of the Lord. Observ 2. Another observation hence is That Christ's obstinate enemies according to the Prophesies in this Book may expect and look for a most sure and certain ruine and destruction For here Christ says unto Iohn Fear thou not Iohn that is of the truth and execution of those dreadful predictions and judiciary visions which I shall now make known unto thee concerning those high implacable and obstinate enemies of mine they may think I have not power to execute those judgements upon them but they shall know that I have the keys of hell and death that Satan is at my command and beck to be the executioner of my wrath upon them and that I have power to open the door of hell death and destruction and to shut them up together with Satan in that Lake of fire that burneth with fire and brimstone for evermore Rev. 19.20 and 20.10 Hence two Uses arise very naturally First That the godly need not fear hell nor death either that of the grave or that of the second death for Christ their head is the Key-keeper of both and hath power thereof Next Let the impenitent wicked and such as will not have Christ to reigne over them fear and tremble for he has the keys of hell and death Therefore repent in time and kiss the Son lest he be angry before the day come wherein he shall shut and no man openeth Verse 19. Write the things which thou hast seen and the things which are and the things which shall come after Verse 20. The mystery of the seven Stars which thou sawest in my right hand and the seven golden Candlesticks is this The seven Stars are the Angels of the seven Churches and the seven Candlesticks which thou sawest are the seven Churches After Christ had fitted and confirmed John in his Prophetical Office by laying his hand upon him and by giving his Spirit to him and assuring him that it was he that is the first and the last that is alive but was dead and had the power over hell and death most able and mighty therefore to bring to pass and execute all the dreadful predictions and visions which Christ should make known unto him and being thus qualified and confirmed he receives his commission to write the things that he had seen and the things which are that is to Record these things which he had seen and were represented to him by and in the precedent visions which relate unto things that are present and in being to wit God's discovery of his will and judgements towards the famous seven Asian churches some whereof had much back-slidden from their native purity which the first second and third chapters do treat of as things that were then present and in being Next Iohn is commanded to write the things which shall come after that is he is to record visions and things which he shall see which are related unto the future Observ Hence Note That this book of Prophesies is not only a Historical relation and discovery under hyerogliphick figures of things present but also of things to come Iohn is commanded to write to the then seven Asian churches and that as an Introduction to all the future Prophesies and this is that that is intimated in cap. 5. v. 1. where a book is represented written within and without within that is secret sealed under seven Seals and their end yet
churches it passes my skill to conjecture There was a time when the good Bishop of Rome did take on him that self-denying Title only of Servus servorum Christi A servant to the servants of Christ but O now Quantum mutatus ab illo Secondly As some of the Presbyterian interest will have this Inscription To the Angel of the Church of Ephesus to be meant the Presbytery or the combined Elders of the church of Ephesus which is asserted with far less reason then the former for it is inscribed Unto the Angel not Angels of the church of Ephesus neither is it clear that there were more political churches then one in Ephesus to make up a combination of divers as the Presbytery will have it but rather the contrary is evident for if there were more churches then one in Ephesus the Inscription would run more rationally thus Unto the Angels of the churches of Ephesus c. But here they will object as I have found that one of their learned champions I mean M. Rutherford formerly hath done That Angel here is to be taken collectively as that The Angel of the Lord shall pitch his Tents about the righteous I grant Angel in that Scripture ought to be taken collectively for many Angels but that it should so in this place is a meer non sequitur yea rather a foul absurdity will be according to this sense of theirs father'd on the Spirit of God in this place for understand that the Presbyterie which is a collective and combined body of many Elders of divers churches which they would have here to be meant by the Angel All of the Presbyterian judgement do intend thereby the church representative as Go tell the Church that is say they the Presbyterie Hear the Church that is say they the Presbyterie Now that this word Angel will stand with such interpretation sounds very harshly for observe what a strange and uncouth sound and sense do these words give To the Angel of the church of Ephesus that is to the church of the church of Ephesus according to their acceptation for so they call the Presbyterie the church I suppose few will find but very little reason in such a sense yet I grant that in one church there may be many Ministers so there might be in Ephesus many Teachers many Elders many Deacons for they are all Ministers unto the church of Christ so also they might have one that had the preheminence over the rest as the Overseer Bishop or Pastor of the flock whose care and office is not only to rule and guide the flock but to feed them also and such a one is worthy of double honour in respect of the eminency of his ministerial service above the rest and so might rightly be called the Angel catexochen or chief Messenger or Minister of the church of Ephesus to whom these admonitions were directed and so I take the word Angel in this place to signifie the chief Minister to wit the Bishop or Pastor which God had set over the church of Ephesus to whom the charge is inscribed and this was Onesimus as Eusebius justifies lib. 3. cap. 35. out of Ignatius his Epistle unto the church of Ephesus Observ From this former discourse note That the Pastors and chief Ministers of churches are the fittest instruments to receive and deliver Christs messages and intendments unto his churches They can do it authoritatively ex Officio by vertue of their call unto that end Others of private capacity can do it only charitatively virtute doni by vertue of a gift by way of advice and counsel The charge here is inscribed to the Angel or Pastor of the church of Ephesus and it is the rather inscribed and directed to the chief Minister for sundry reasons First That it might have the greater reverence and authority with them to whom it was directed Secondly That it might be set home on their hearts with the greater wisdom and vigour for admonitions or reproofs coming from Pastors or the chief Ministers of the church are as nails driven by the masters of Assemblies Thirdly That it might be done with the more faithfulness for they are the Overseers of Christ's flock Fourthly That it might be done with the more tenderness and compassion for they are the Shepherds or Pastors of Christ's flock to feed and heal them notto wound or destroy them Fifthly and lastly That it might be done with the greatest experience for they are the Elders of the church who are acquainted with all our spiritual maladies and know their several cures and are the best Physitians next and subordinate to Christ for our souls in the world O let us therefore give them due honour and reverence which is most commendable and worthy of a sound christian to all Christ's true and faithful Ministers and Ambassadors of his Word and Gospel whom Christ hath honoured with the names of Angels Bishops Pastors Elders and the like let us not dishonour vilifie or upbraid with any branding or unworthy Titles whatsoever Observ 2. Unto the Angel of the Church of Ephesus Write Hence Note That every rightly constituted and well ordered church ought to have their Angel Minister or Pastor over them Every golden candlestick ought to have their burning Lamps within them to give light to all that come before them see more hereon on the last verse of the first chapter Yet in this I desire to be understood not as if the Being and form of a church did remain wholly in the Officers thereof but in the whole Fraternity of Believers the essential matter thereof primarily and chiefly so that I here intend the well-being of a church not the being thereof and so I affirm that two or three or more gathered together in the name of Christ to close with him in his Ordinances though without Ministerial Officers yet may be for the essential matter termed a faithful church of Christ but not a political organical one which hath the highest and greatest glory on it for I am of opinion that the first hath the priviledge of the exercise only of some Ordinances within themselves as Prayer c. but the latter hath the more full and ample Gospel pattent and commission even to the administration of the Sacrament and unto excommunication and highest censures which cannot rightly be executed out of political churches which are meerly acts of power office and authority From the words the church of Ephesus of Smyrna of Pergamus c. Some hence absurdly reason for a National church 'T is true there was a church at Ephesus at Smyrna at Corinth at Rome but to argue from hence that all in Rome all in Corinth all in Ephesus must be the church is a very fond reasoning This were to argue that Nero that bloody heathenish Tyrant with his whole houshould not much unlike unto himself in barbarous cruelty were the church of Christ because Paul writ to the church in Nero's house and though there was the
laid home close on the whole church of Thyatira for suffering the woman Jezabel and her prophetique delusions Now if it were alone in the Angels power of Thyatira to deal with these Balaamitish prophets the Spirit of Christ would especially lay the burden and reproof upon them to wit the Superintendents of the church but it is clearly notified unto us that the charge is wholly laid home upon the churches v. 17. Let him that hath an ear hear what the Spirit saith unto the Churches Though I grant the Eldership or Officers may be the mouth of Christ unto the churches and again the churches mouth unto Christ and so they are his Ambassadors agitating in his name and are to precede in many duties in relation to the church yet the charge for admission and entertainment of heterodoxies and corruptions in the churches is not solely laid upon them but upon the whole churches so hence this is clearly evinced that those that are justly charged for the admission and permission of evil had an indubitable power and authority in themselves either not to admit it or being admitted to try it and cut it off by such means as are appointed for such ends but the whole church of Thyatira is justly charged for the admission and permission of corruptions among them therefore the conclusion is evident But this shall suffice herein See more hereon v. 20. following Object But is not this with the Papists to raise the jurisdiction of the church so high as to set it above the soveraignty of the Word I answer negatively for a Soveraign Prince receives no diminution of honour for his subordinate Ministers of State to receive that honour due unto their place neither so doth the Word lose at all of its glory for that the church hath its due honour put upon it also indeed the Word is suprema Lex the Standard the Rule and light by which all doctrines are tryed and discerned and being of Divine Revelation and in its self infallible must needs be above the authority and of a surer testimony then that which is mixed with much fallibility and imperfection as the choicest and purest churches ever were as those of Corinth Ephesus Galatia c. And as a Law of meer humane institution is reputed of so high authority that it binds the Legislators themselves and in that respect is above those that made it but much more the Word of God which is his Law and his revealed mind coming from so infinite and unerrable a Legislator as God is so far transcends the authority of any Judicature on earth as the wisdom of an infinite does a finite creature therefore must needs be binding to all to whom it is made known having such a perfection in it that whosoever is conversant therein it is able by the blessing of the Spirit to make him wise unto salvation and perfect in every good thing and work The Word unto the Church is as the Sun unto the Dial if the Dial be set right to the Sun it will give a right judgment of the time of the day so if the church gives a judgement according to the square and scantling of the Word it will be a righteous judgement but otherwise to make the Word subservient and to conclude unto the churches dictates is an undertaking to rectifie the course of the Sun unto the obliquity of the Dial which will prove Aethiopiam lvvare and most irrational So that church that keeps her self within her own sphere and tries and examines spirits and doctrines that are heterodox and unsound by the sound of the Word which is a most sure light and infallible cynosure doubtless that church will be led and preserved in all truth But if any one so far exalts its self as to conclude for truth its own dictates dissentaneous unto the Word but suiting with self-interest and designe the first may be a golden candlestick both precious and famous for its faith integrity and justice towards God and man but the latter will soon degenerate into an harlot-church if not soon become apostate to the faith The first is Christ's highest Judicature on earth wherein he takes delight to walk in as his Garden enclosed to view their pleasant fruits but the other Christ will look upon as a rotten Tree that cumbers the ground and serves only to be hewen down and cast into the fire Observ 4. Another Observation is That in the purest times and churches there are found great corruptions both in manners and doctrines In this famous church of Ephesus Corinth c. in the Apostles days were found both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil ones and false ones such as pretended they were Apostles but were found liars and deceivers Amongst the twelve there was a Judas In that church in the Ark when the world and church had one and the same extent and boundaries in eight persons only yet one was a Cham and there was also a Cain when it was of a lesser number and but four in the world But here obiter and by the way we must be careful to distinguish between God's Decretive will and his Preceptive Will His Voluntas bene placiti and Voluntas signi as the Schools call it or his will of purpose and his will of good pleasure Not that there are two Wills in God but several and divers acts of one and the same Will as by the same will we love by the same will we hate by the same will we purpose one thing by the same will we command another thing yet they are not two contradictory wills but divers acts of one and the same will Diversa non sunt contraria Now though God may in his providential wisdom ordain false teachers and wicked persons to be found in his church for divers ends known unto God and more especially for the tryal of the faithful and the exaltation of his grace yet they are much mistaken that hence argue either for admission of wicked persons or unsound in the faith into the fellowship of the church or for their toleration therein after a discovery for it is the command of God to the contrary That we admit not such being known into the consortship of the church or being admitted upon discovery we tolerate them not for if they were to be admitted and tolerated quietly within the church then doubtless the church of Ephesus had not received that encomium and well done for their zeal against them nor the church of Thyatira that worthy reproof for the suffering that woman Jezabel amongst them therefore the one church did her duty and obeyed Christ's preceptive will and had the praise and glory for it the other neglected it and therefore had a just check laid upon her So that this question is to be stated de Jure non de Facto I confess de facto there may be evil persons false teachers in the best churches and purest times but de
denied the instrumentality of his Spirit be sure that in stead of a Zion such will erect a Babel and being ignorant where the green pastures of the Gospel lies they will like idle Shepherds either starve the sheep of their flocks or at least poyson them with unwholsome herbage And these I account as sufficient rules to try and examine false Apostles and Teachers by and to find them liars Object But an Objection may here arise from him that hath the first call of abilities from God That if I count it so necessary for him to denominate him Orthodox in his call to have the additional call of the church also But then saith he to what church shall I repair to receive this call seeing there are so many that are pretenders to be the true and right churches of Christ and that the alone ordaining authority is in them and not in others This is indeed locus lubricus a slippery question and I should be loth to deal with it lest I should offend the contrary minded by ventilating my judgement herein but I profess ingeniously it was neither men nor parties self interests nor by-affections that did lead me first to this undertaking but only the general good of christians unto which the Lord moved my heart with much singleness of Spirit being clearly unbyassed and not so over-much engaged to any of the new parties of these times but that I can reserve my judgement free to close with truth wheresoever I can find it And therefore I think it not amiss but to prosecute my first intendment in the singleness of heart to endeavour to clear up truth according to the scantle of my judgement not as walking in the clouds but in plainness and perspicuity though for my reward I may have his hire that traced truth so near at the heels that had his teeth dashed out for his pains but if I be a fool herein yet being reputed a fool for the promotion of truth it will be some comfort and if I suffer loss herein yet this consideration will consolate Magnis tamen excidit Ausis First then to the business Understand that the word Church in Scripture is ordinarily taken to avoid all criticizing upon the word to be the company of the faithful gathered out of all Nations by the ministry of the Word and Spirit and this I conceive to be the genuine definition of the church which may abundantly be made good both by good authority and Scripture Now this church is either more improperly first called the invisible church or secondly more properly the visible church The invisible church comprehends only the elect and seeing their number to us are unknown therefore they are denominated invisible But secondly The visible church is either to be taken for the visible universal catholique church or secondly for a visible particular political church Now the question is concerning the church in this last notion for 't is apparent the invisible church as invisible hath not to do in visible and outward ordinances Neither secondly the visible universal church can by themselves or others their representatives convene for the institution of Officers for how can it stand with conveniency or with the least shew of reasonableness that all the churches of Christ dispersed and planted in the various and far distant corners and Ilands of the world should either by themselves or their representing Officers meet together in one catholique assembly for the disposing and conferring of all mediate calls and Offices And therefore Christ hath ordained that All wise order and gubernation in and over his mystical body the church that every part of this universal body I mean every particular christian assembly of the church catholique for every particular is part of the whole should have within their own limits and jurisdiction a full power to exercise all the offices and ordinances which Christ hath given and instituted for the good and edification of his church unto the end of the world Neither is the church to be called catholique in respect of any her Officers for we know no such office since the first Apostles that were so extraordinary gifted as to have the denomination of Catholique authority over the universal church though they may be accounted to have Jus ad rem fit to be officers of any parts of the catholique church and so to have a potential right thereunto yet actual they have not before their particular calls does invest them into Jus in re as well as their gifts and abilities does to Jus ad rem But the profession of that catholique universal faith which is one and the same in all churches over the whole world that gives denomination to the universal or catholique church therefore the results and conclusions of combined Churches Provincial or National may be only admitted as prudentially binding and obliging as Ecclesiastical Laws and Canons but not as having a divine authority stamped upon them though agreeable to the divine truth it self so that such constitutions are to be received and embraced not solely virtute authoritatis convocation is sed virtute veritatis propositae which if the same conclusions were enjoyned by a particular christian political church were to be received by all of that church not only for the truths sake therein but in submission to the divine authority of the church that commands and institutes them Such is the difference between prudential Ecclesiastique Edicts and Ecclesiastique divine Institutions the one is humane and binding only prudentially the other is divine and obligeth conscienciously These considerations being cleared I come to answer the question to what particular visible church must a candidate apply himself for a mediate authoritative call and mission to receive it rightly and according to the mind of God and satisfaction of a good Conscience I answer and take leave here first to distinguish and take notice between the bene esse and the esse of a call There may be particular churches which I cannot deny but to be truly churches of Christ but not true ones that is they may have being in Christ by faith as branches in the Vine yet mixed with much rottenness and unsoundness and as a leprous person is a man yet a sorry one so a church holding the faith which is as the soul and life thereof yet entertaining much corruption and errour may be truly called a christian church but a sad one So the Ministerial call does answer the constitution of the churches from whence they proceed It s observable that the off-springs constitution do follow the parents temperature strong issues are not to be expected of sickly parents Fortes creantur fortibus as Seneca so in politique bodies of particular churches if they are found and healthy in the faith their off springs are strong and healthy also then their officers and ordinances will be lively efficacious and virtual If ootherwise be with them they will lose much of their vigour life and vertue and
Christ hates it and his church hates it and therefore surely it hath some poysonous and pestilential quality in it somtimes it amounts so far as to defile both judgement and practise joyntly as it did in the Sect of the Nicholaitans And this it most frequently does unless in such a time when the appearance of an Angel of light will seem better with Satans designs for if the Theoretique part of the understanding be not sound the practique can hardly be streight where the light of the eye is darkned our feet will soon stumble and the will and judgement are so linked together that some make the will to be the last act of the understanding or the practique part of the judgement so nearly they are related into oneness that the contagion of the one will be the defilement of the other Yet secondly Satan is so serpentine and crafty that often he can restrain the will and put on the forms of an Angel of light and set on a stricter garb of holiness and mortification then ordinary even unto an Erenetique monastical conversation denying the lawful comforts of humane life and society that he may make the greater impression to deceive thereby as he does in some of the crafty deceiving heretiques of these days Therefore it is not only the duty of all Christ's faithful ones but their honour and glory and their crown to abominate and hate all such deeds and mysteries of Satan even as they are abominated and hated by Christ himself Verse 7. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to taste of the Tree of life which is in the midst of the Paradice of God The ear is the chief instrument or organ by which we hear and the Spirit sets it here metonimically for hearing it self such a hearing or right understanding as is mentioned in Rom. 10.17 as comes by the Word of God by a sagacious and diligent prepending of the mind of God in the word stirred up and warmed by the influence of the same Spirit and such a hearing or such an ear is here called as competently fit for the comprehension of the mind of the Spirit in these prophesies Hence Note Observ That there is chiefly required a spiritualized and enlightned reason and a well ordered judgement for the discovery of the mysteries of this book of Prophesies Holy and good affections without sound knowledge will not reach it It is for him that hath understanding that must count the number of the Beast Rev. 13.18 God hath given diversity of gifts to his Church for the profit of the whole some one is excellent for an interpretation of Tongues another for Prophesie another for exhortation another for a Psalm another for gubernation and discipline another is excellent about justification another about the doctrines of holiness and sanctification others again are for unlocking prophetical deeps and mysteries c. So every one hath their variety of gifts and excellencies that the body may be compleated and made perfect by the co-assistance and harmony of the whole Let it not seem strange that this book is dark and difficult to the supine and lazie christian it is only for him that hath an ear to hear what the Spirit saith unto the Churches What is meant by the Spirit that speaks unto the churches is to be enquired into It cannot be understood neither Angel nor the holy Spirit personally considered for in the next immediate verse the same Spirit is called the first and the last which was dead and is alive Now this must be Christ who appeared unto John not in his humanity but spiritually in his Deity under the figure and likeness of the Son of man Review v. 13. of the first chapter more fully to this purpose And here he is called the Spirit to denote Observ That Christ is one and the same not only in properties and qualities with the holy Spirit but in essence also He hath the incommunicable properties of the Father in the words in the next verse and precedent chapter v. 4 8 17. who is the first and the last In vers 18. of this chapter he is called The Son of God and in this verse he is called The Spirit all making up this harmonious conclusion and truth that Christ is one and the same everlasting Father Son and Spirit our God blessed for ever Observ Another Note from these words are That every wise and judicious christian ought to be very intent and enquiring into the mind of God in and about all his providential dealings and discoveries towards his churches abroad in the world What God speaks unto his churches is not of a private interpretation but of a publique concernment unto all others If God have dealt in judgement and righteousness with those Asiatique churches and for their abounding iniquities unrepented of hath anathematized and utterly unchurched them all think not that we shall go free if we be found in the same transgressions with them There were other churches too as well as these once famous for their faith and piety now become the Dens of Dragons and habitation of all unclean spirits Therefore to avoid the stroke of divine judgement by a timely repentance how behoveful and necessary it is for him that hath an ear to hear what the Spirit saith unto the churches For be sure if we run the same course of sin with them we shall drink the same cup of indignation with them also if we continue obstinate and repent not for God is the same immutable Being just and righteous and a hater of all iniquity today and for ever But to him that overcometh that is holds out against the spiritual assaults of Satan and so overcome his temptations will I give saith Christ to eat of the Tree of life which is in the midst of the Paradice of God Here we have the tryumphant Christian Conqueror described together with his Crown and Reward To him that overcometh that is the Conqueror The reward is To eat of the Tree of life in the Paradice of God But if it should be asked wherein should a christian combatant overcome to denominate him a true conqueror and to overcome indeed I answer As God hath furnished us with variety of spiritual weapons and armory from himself which are mighty through God to pull down the strong Holds of Satan so we have divers and various stratagems and wyles of his to meet with in our christian warfare here beneath we have not only to fight with our corruptions within but we must meet with divers assaults of Satan also from without enticements and allurements to false Doctrines and Worships and if we comply not we may be sure to meet his buffettings from without in revilings reproaches afflictions c. and often as Paul did fight with unreasonable and bestial men as he did after the manner of Beasts at Ephesus So that he that overcometh to
Satan Law nor the second death cannot take hold upon him for it is Christ that died for him for Who shall lay any thing to the charge of God's Elect It is Christ that is risen for their justification therefore they are beyond all danger of miscarrying and so may justly tryumph and say O Death where is thy sting Hell where is thy victory But thanks be to God who hath given us the victory through our Lord Jesus Christ 1 Cor. 15. Vers 12. And to the Angel of the Church which is at Pergamus write this saith he which hath the sharp sword with two edges Christ here followeth the charge against the church at Pergamus It is inscribed to the Angel or Pastor of the church which is at Pergamus and in the 18. vers following To the Angel of the Church which is at Thyatira the Spirit herein clearly denoting unto us that the inscription in the first verse of this chapter To the Angel of the Church of Ephesus or of the Ephesian Church and here To the Angel of the Church at Pergamus or in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of one and the same significants and latitude and therefore such places are very incongruously taken up to prove a Church of the same extent and latitude with the Nation And though we may lawfully use the terms of the church of England of Scotland France c. it must always be understood in a limited sense not that all England Scotland France Ephesus Smyrna or Pergamus were the Church but that it is the church of England or in England of Ephesus or in or at Ephesus of Pergamus or rather as it is here in Pergamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or at Thyatira And therefore it is most safe to keep close to the sound of wholsom words in such expressions Write this saith he that hath the sharp sword with two edges Christ sets himself forth unto each church in a diverse mode John saw him in the first chapter in a general and full appearance and discovery of himself in his full luster And now he discovers himself by parts unto the churches according to their several wants and imperfections Where by the way take this Note Observ That Christ's discoveries of himself unto his Churches are always most suitable to their present conditions To afflicted and persecuted faithful churches as Ephesus and Smyrna were he appears as a God of protection and salvation unto them as in the first verse under the description of having the seven Stars in his right hand and walking in the midst of the seven Golden candlesticks and in the eighth verse he saith to the church of Smyrna for a comfortable discovery unto them write these things saith he that is first and last which was dead and is alive But now unto the more unsound and corrupted churches of Pergamus and Thyatira his discovery is in another posture as one having a two edged sword proceeding from his mouth and eyes like a flame of fire and his feet like fine brass v. 18. an appearance of indignation Wrath and Judgment Faithful afflicted Christians need discoveries of grace peace and consolation but unfound and corrupt ones ought to have the doctrine of Judgments and wrath preach'd unto them he that knoweth not rightly to divide the words of truth is no compleat workman in Christ's Vineyard he is a workman that need not be ashamed that knows how to preach Gospel and glad tidings of reconciliation and peace to poor humbled and repentant sinners But Hell and wrath and judgments and fiery indignations to the obstinate and impenitent the doctrine of grace and threats are not contradictories being wisely managed yet in this appearance of Christ of having a sharp two edged sword proceeding out of his mouth there is much mercy in it for understand that by the sword of Christ's mouth is meant his word and doctrine confer with Heb. 4.12 Psal 148.6 and 56.5 Prov. 5.4 for that is two edged and cuts two ways First it cuts off the sin and corruptions of the faithful by its kindly operating through the influence of the Spirit Secondly It cuts confounds and destroys the wicked not through any innate quality in the Word but by accident for by their refusal and contempt thereof so consequently of the divine Majesty the Author and Instituter thereof God goes out with the other edg or side of his sword against them on his black and red horse of wrath and Judgments Hence Note Observ That God's Judgments towards his back-slidden Churches are mingled with much mercie Though Christ's appearance to Pergamus and Thyatira was much in wrath for their defilements and back-slidings yet he added much grace and mercy thereunto both in approbation of their graces and calling them to repentance for their defections Christ gives always line upon line and precept upon precept providence after providence and mercy after mercy to invite us to repentance before he will take his last cause of Judgment with us his heart is still towards our amendment though he is provoked highly by our sins against us and who but an heart of Adamant would not believe him when he swears As I live saith the Lord I will not the death of a sinner but rather that he should turn and live And the very weapons that he uses against sinners are the sword of his mouth with two edges it heals as well as wounds the one edge is anointed with the balm of Grace though the other with the gall of Judgment Vers 13. I know thy works and where thou dwellest even where Satan's seat is and thou heldest fast my Name and hast not denyed my faith even in those days wherein Antipas was my faithful Martyr who was slain among you where Satan dwelleth Christ in the first place goes on in the approbation and encouragement of the church of Pergamus and tels her that he knows her works and that her habitation or domestical conversation for so the word signifies is in a place even where Satan's Seat is or Throne is as the Orginal has it We know the Seat or Throne is taken in Scripture for the place or ensign of Dominion Rule or Sway as Psal 1. v. 1. Blessed is he that sitteth not in the seat of the scornful that is in the society of such scorners as go on with a high hand and say their tongues are their own who shall us controul As Christ has his Throne and Seat so Satan has his as Christ goes out as an absolute Monarch in his Kingdom hath his Royal Laws and commands and the observers thereof therein so Satan hath also his Kingdom and his Throne set up therein where his commands are obeyed by the childen of disobedience without controul and therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Throne of Satan is is rendred in the latter part of this verse in another variation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where Satan dwelleth or does his houshold affairs A mans house
man shutteth shutteth and no man openeth Rev. 3.7 and so he hath the power both in heaven and earth and executes the office of a headship and none but him Isa 9 6. Col. 1.18 Ephes 5.23 Secondly there is a delegated or Ministerial power which is given by Christ to his church and this is 1 Either the power of judgment and election Or 2. Of Office and Authority The whole body hath power of choosing admitting receiving or of rejecting and censuring and so the whole is above any particular Member or Officer But Secondly the power of Office is not in the Multitude but in some one or more as Pastors Elders and the like which they have called to this Authority and Ministerial offices and so are in a higher Authority though inferior to the whole then any other private members whatsoever So that whatsoever the whole church does judicially act or censure the power of Office is to precede therein and all what is done thereby it is still in ordine ad Ecclesiam And hence it is evident that the power of judgment and censuring is not a power of Office in the Brethren over their Elders as some would object but a distinct power and the one is essential to a church as that of judgment but that of 〈◊〉 and Rule is meerly accidental and it may be or not be in a church sine interritu subjecto So hence it is evident that the whole church of Thyatira had the essential power of the Keys in her Officers and Fraternity as in one origanical body joyntly together for the removing of this woman Jezabel for how unreasonable a thing is it to conceive that the Spirit of God should lay a chece upon the whole church of Thyatira for suffering the Idolatries of Jezabel amongst them if it were not in theirs but in the Officers power alone for the removal of them We should think him a hard Father or Master if not somwhat senfless and beside himself that would would would whip all his children and servants with stripes for the neglects miscarriages and faults of the chief Steward of the house and shall we judge this a hard matter amongst the sons of men And shall we not judge it far from the wisdom of God and his mercful dealings towards us that he should put a check upoh us and come against us in wrath and judgment for tolerating evils among us which is not in our power to reform or remedy Far be these conceits from our thoughts and judgments concerning God and his righteous judgments towards us Doubtless the whole combined church of Thyatira had power to remove her scandals although the charge is superscribed 〈◊〉 the Angel of the Church of Thyatira woite I know thy love thy service thy faith and thy patience notwithstanding I have somwhat against thee The Pastors Officers or Ministers are God's Angels they receive from God his messages and deliver them to the people they are aâ— it were God's mouth unto them and acquaint them with the mind of God what God hath to say unto them either for their encouragement or for their reprehension So this check and message here was not laid or sent only on the Angel or Pastor of Thyatira but on the whole church Col. 1.11 Hear what the Spirit saith unto the Churches The Angel was but the hand and instrument for to receive it and though he should first move and lead to the removoving and censuring of this Harlot Jezabel and yet be neglegent rmiss and dormant therein that shall not excuse this church if they be found guilty with him in the same sinful connivance and compliance for I will give unto every one of you saith Christ according to their works If you will indulge and comply with Jezabel and her cursed doctrines you shall suffer with her but if you shall overcome and escape her falsities you shall have a crown of life The power of judgment and censuring is in the Officers only directively but in the whole church formaliter and effectually the whole church cannot act out of office neither can the Officers or Presbiters act in judgment or censuring without the aprobation and assent of the church and fraternity Mr. Rutherford the great learned champion for Presbitery writes thus in favour of this way and judgment Lib. 1. pag. 49. Here grave Beza our Divines Calvin Bucer Bullinger Melancthon Bucan Pareus Rivetus Sibrandus Iunius Trelcatius The Fathers Cyprian Ierome Augustine Nazianzene Chrisostome Ambrose Theodoret Theophilact require all to be done to wit about excomunication and censuring plebe consentiente and why should their consent be desired if the Elders would do it without the consent of the people Peter Martyr is peremptory in his Common Places Sect. 9. Unde concluditur non absque commensa Ecclesiae quempiam excommunicari posse And this hereon shall suffice see more formerly in the 2 vers of this cap. Vers 21. I gave her space to repent of her fornication and she repented not Vers 22. Behold I will cast her into a Bed and them that commit Adultery with her into great tribulation except they repent of their deeds Though the church of Thyatira was very faulty in suffering the false doctrines of Jezebel within her and though the abominations of this false Prophetess were highly provoking sins against the justice of God yet God was pleased to give unto this false Prophetess and to the church that entertained her a space not a little but a long tract of time to repent of her spiritual and corporal fornications and yet â—he slighting the long suffering of God which should lead her to repentance and she repented not whereupon Christ lays an Index a mark an Asterisme upon her not such a mark as he lays on his elect ones of love and favour but the contrary of wrath and indignation Behold as much to say as let all see take notice admire of the righteous judgment I am going about to pour forth on this false impenitent Prophetess and her adherents I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds As she hath played the Harlot under her green covertures both in her idolatries and adulteries and as she made her bed the place of her abominations so I will cast her into another bed a bed of my own making not of Doun or of wanton dalliance but a bed of affliction a bed of tribulation and of much anguish If nothing will cure her if she will not hearken to my gracious precautions if she will not repent for all my gracious dealings and long sufferings towards her I will cast her into a bed I will make her sick unto the very heart it shall be a bed of great tribulation and if all this will not prevail with her to reform and amend I will cast her into another bed a bed of death and not only her but all that commit adultery with
life in the Paradise of God c. all being variety of expressions to set forth the great and excellent glories of the other world Christ did formerly promise the participation of himself in that his glorious kingdom to the conquering Saints under the Types of Hidden Manna Tree of Life and in this verse as the morning Star Christ is the bright morning Star First Because he then brings comfort with him to his afflicted churches Secondly He brings light with him to his ancient people the Jews that now sit in darkness and in the shadow of death Rom. 11.25 2 Pet. 1.19 This morning Star is the same with that Sun that rises in Malachy 4.2 with healing in his wings and must of necessity signifie Christ's personal appearance again as the greatest part of the crown and reward of his faithful ones and for the healing enlightning and conversion of his ancient church and people the Jews Hence Note Observ That Christ will appear again to the comfort of his afflicted Gentile churches and to the enlightning and conversion of his ancient people the Jews before the ultimate end of all and general judgement Because then is a day of total destruction not an appearance for the conversion of them that are in unbelief That is the time when the Saints receive their utmost glory not striving ruling and over-powring the Nations Christ then delivers up all power unto the Father 1 Cor. 15.24 therefore that is no day to give power into their hands over the Nations In the day of ultimate judgment Gog and Magog and all the churches enemies are caught and cast into the Lake of fire and brimstone for evermore cap. 19. 20. Therefore it is no day of ruling over them for that day then will be past and over To conclude the Saints temporal reigne begins with the appearance of this Morning Star and ends with the final destruction of all the wicked but their heavenly glory shall never end And for the conclusion of this chapter Vers 29. He that hath an ear let him hear what the Spirit saith unto the Churches Let the wise intelligent christian consider and ponder what the Spirit saith to each of these churches and from the often repetition of the Spirits memento in these words take this conclusion That Christ's Doctrines and Prophesies cannot be too often inculcated upon the hearts and memories of his people CHAP. III. Verse 1. And unto the Angel of the Church in Sardis write these these things saith he that hath the seven Spirits of God and the seven Stars I know thy works that thou hast a name that thou livest and art dead CHrist proceeds with his charge against the church at Sardis superscribed unto the Angel or chief Minister of that church for the reasons before specified chap. 2. v. 1. Write these things saith he that hath the Spirits of God and the seven Stars I cannot joyn unto their Interpretation that makes the seven Spirits and the seven Stars to be all one to wit Christ's seven Angels of his Churches which he carries in his hand cap. 1. 20. so it would seem a tautologie whilst a more convenient sense may be found applicable to it to wit These things saith he which hath the seven Spirits of God that is the Spirit of God in his sevenfold graces and perfections for the number seven in all Prophetical writings doth intimate perfection as cap. 1. 5. and 4. 5. and this sevenfold spirit of perfection being Christ's own spirit and being sent by him and at his disposal and therefore Christ may be truly verified to have the seven Spirits of God or the sevenfold operating Spirit of God as well as the seven Stars in his hand and disposal Hence Note Observ That the Spirit of grace and a gratious Ministry are the special inseparable gifts of Christ towards his Churches They are inseparable companions where the one doth go the other is present also If Christ comes with seven Stars in his right hand he comes with the seven Spirits in his left hand to that people also A true Ministry and the Spirit are never separated Though I should not ty up God to those means only yet ordinarily it is in vain to expect Christ in the Administration of the Spirit without the Ministerial Adminstration of his Stars and Angels They are as it were the Charioteers of the Spirit The Word is the Spirit 's Vehiculum or Chariot but the Ministers thereof are those that carry and support this Chariot on the shoulders never think that the Spirit the glory of this Chariot will come or rest in our Temples unless it be brought unto us by the feet of those Stars those beautiful ones that bring the glad tidings of peace God hath so linked together in his all-wise decrees and predeterminations the concatenation of subordinate causes or mediums unto salvation that ordinarily one cannot be effected without the other and so we are saved by faith in Christ through the sanctification of the spirit and word One will not doe this work without the concurrence of the other but when Christ comes with them joyntly together either to a particular Soul or Church he makes them of a wilderness and a land of darkness a Goshen and a land of light And happy is that people to whom Christ so cometh with his seven Spirits and his seven Stars with his gracious Spirit and spiritual Ministry and for such whose lot is fallen in such a Land I say their lot is fallen in a goodly Heritage But what is the reason that Christ here appears under this representation of one that hath the seven Spirits of God and the seven Stars I Answer Christ is upon discovery of the hypocritical defections of the church of Sardis and thererefore he needs to appear not only under a searching piercing and spiritual administration as one that can search the reines and hearts cap. 2. 23. and as one that hath the seven spirits of God or the sevenfold searching Spirit of God which knoweth the hidden things of man but also under a lightsom administration of the seven Stars for a further discovery and conviction of their hypocritical practises and therefore the church of Sardis's hidden hypocrisies and inward rottenness being searched out by the Spirit of God and made manifest by the true light and Ministry of the seven Stars Angels or Ministers of the word he falls upon them with his charge against them and tells them I know thy works that thou hast a Name that thou livest and art dead Hence by the way Note Observ That Christ's spiritual Ministry in the hands of his Ministers and Embassadors can try the secret and hidden things of man The spiritual man saith the Apostle judgeth all things and is judged of none And if a private spiritual member may judge Judicio discretionis then surely much more the publique Embassadors and authorised Ministers of Christ they can try by the Word and Spirit whither our works profession
the faithful and therefore David because he would have God's vengeance against these wicked ones plainly manifested desireth the Lord to discover them that they have no portion right or part in the book of the living nor worthy to be written or numbred among the righteous but that all might sensibly discern them to be but reprobates And thus far David's prayer is imitable as unto us Quest But by the way I shall put a question Whether it is lawful or consonant to the will of God for any of the Saints of God to pray to God as Moses did Exod. 32.32 I pray thee raze me out of the book which thou hast written and as Paul wished To be separated from Christ for his brethren according to the flesh Rom. 9.3 Or secondly To pray that other mens names though wicked may be blotted out of the book of the living as David in Psal 69.28 prayed against the enemies of God and himself Answ 1. It is not lawful to pray for any thing contrary to the known will of God for there are no commands or promises annexed to such a prayer but abundantly to the contrary therefore surely such prayer must be most vain and sinful for neither Moses nor Paul were bound to prefer the good of their brethren before the fruition of God and their own salvation Moses nor Paul did pray so absolute but conditionally like to that of Christ Father if it be possible let this cup pass from me so they if it would stand with God's will and be approved by him could desire and wish to be razed out and anathematized from the roll of God's church and from life itself so that they could deliver their lost brethren of Israel from the curse and damnation that hung over them for their infidelity and impenitency this they did desire under the loss of their own salvation had it been possible But whether Moses or Paul had so an eye and respect in these particular prayers to the will of God is uncertain for I think it is no sin to say that either Moses or Paul might be carried aside by an over mis-led zeal to their brethren the Jews for In many things we sin all saith the Apostle James cap. 3. 2. 3. Lastly if David did pray unto God absolutely that the names of the ungodly might be put out of the book of the living I think it not warrantable nor Imitable in us David being a Prophet and having the spirit of prophesie he well knew against whom he prayed prophesied and imprecated and so his prayers and imprecations to this effect were but as so many prophetical denunciations and predictions of God's judgements against his impenitent enemies which are no patterns or examples to us for we are commanded to pray for all men even for the conversion of the most vilest persons in the world as long as there is hope of their returning But secondly Though we may not pray absolutely yet we may conditionally with submission to God's will against all his and our antichristian enemies that God would either convert them or bring them to shame and ruine that his glory and the Saints peace and comforts may be more enlarged and multiplyed thereby But to proceed I will confess his name before my Father and before his Angels Christ having assured the overcoming Saints of Sardis that they should participate of his glory and be clothed with majesty in the other world and having undoubtedly assured them the confirmation and continuance of their blessed estate and their right thereunto in not blotting out their names out of his blessed roll and register of the book of life and having promised not only to do all this good for them but will also acknowledg them confess them to be his by name before God and his holy Angels that is as if Christ had said Those whom I present before thee O Father and thy holy ministring Spirits clothed in white rayment in innocency and majesty and which are from eternity registred in thy book I avouch and acknowledge them to be of my own name members of my own body anointed with the same unction and Spirit that I am of truly christians faithful followers of me and my doctrine thorow their whole course of regeneration and new life which they have led unto this present day Hence Note Observ That Christ will not be ashamed but will publiquely own and acknowledge his faithful ones at the last day before God his Father and all his holy Angels This he promises Mat. 10.32 to confess and own them before his Father in heaven who shall faithfully confess and own him here on earth Christ calls such here his sheep his friends his brethren his members yea himself by his own name Christ 1 Cor. 12.12 and therefore Christ tells them John 20.17 I ascend to your Father and my Father to my God and your God And seeing God and Christ are not ashamed to be called their God and their Christ in this life surely in the life to come they will not be ashamed of them but will acknowledge them to be the the godly or God-like christians that faithfully owned God and Christ in their several generations This is a great motive and encouragement unto us boldly and with constancy in the worst of times and under the greatest defections to confess and own so worthy a Lord and Master as Christ and his ways seeing we shall be no losers by it but rather great gainers for before God and his Angels he will not spare by name to confess us and to honour us as his own before so glorious a presence although of our selves we be most unworthy creatures Who ever truly honoured God and Christ in an open sincere profession and following of their ways of truth and was not honoured both by God and Christ Them that honour me I will honour saith God and they that despise me shall be lightly esteemed 1 Sam. 2.30 If we only lose our honour among men for our profession and among the basest and vilest sort for all scornful ungodly ones are so to be accounted be they never otherwise in the eye of the world so great rich mighty or honourable and win honour with God if we be vilified on earth and among earthly minded men and be accepted in heaven we have no cause to be discouraged or murmure at our loss When Christ owned Stephen from heaven in the midst of his enemies it was more then a sufficient recompence for his stoning Acts 7. What loss did the three children sustain when they kept their consciences undefiled by not obeying Nebuchadnezzar's command in worshipping his golden Image but openly professing and praying with their windows open to the God of Israel Dan. 3. Did not the Lord for this their faithful honouring of him honour them with his presence with safety and deliverance and made them ever-living examples to all that truly fear God to trust in him for help in all extremities that fall on
them for his names sake â—o all generations for ever But if it be asked How we shall honour God faithfully this way It is answered we must as those few undefiled names or Saints of Sardis overcome the corruptions and pollutions of the times by witnessing against them and openly stand for and profess the contrary truths and ways of God and follow the advice of Paul to Timothy 2 Tim. 2.21 If a man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use And therefore let the understanding christian mark and consider this as it is in the advice of the Spirit in the immediate subsequent verse Verse 6. He that hath an ear let him hear what the Spirit saith unto the Churches This verse formerly opened therefore needs no farther explanation Verse 7. And to the Angel of the church of Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This Epistle inscribed to the Angel of the church of Philadelphia is directed also from Christ under various remarkable descriptions for holiness truth and soveraignty having the key of David which he beareth not idly for with it he openeth and no man shutteth and shutteth and no man openeth This church of Philadelphia was one of those seven famous churches scituate in the lesser Asia now called Natolia whose Angel or Pastor was Demas or Damias as Ignatius Epistles testifie And indeed it was a church by the Spirit 's description which was the fairest among the Sisters the most comly orthodox and sound among all the seven whose very name doth set forth her gracious nature and qualities Philadelphia signifying Brotherly love or love of the Brethren which doth notably agree to the excellency of grace that was found in this church being not openly convinced of any crime but altogether extolled for her gracious deportment M. Brightman makes this his darling and beloved Philadelphia to typifie and represent his reformed Geneva French or Scottish church model but upon further enquiry I doubt his counterpane will fall short of their first pattern in purity and soundness and he makes the church of England as then governed by Bishops for their luke-warmness and remisness in matters of Religion to be the counterpane of Laodicea his blear-eyed Leah but Philadelphia the Geneva Helvetian and French Reformed church begun by Zuinglius and Calvin to be his much adored darling and Rachel and so he makes Sardis to represent the German Reformed church under Luther and his associates Pergamus to represent the degenerate church of Rome as then in being about the time of Luther and so upward he makes the several states and ages of the church the counterpanes of Thyatira Smyrna and Ephesus unto the Apostles times But by what warrant M. Brightman does this or why he is so luxuriant in his applications I know not and I conceive under due respect to so learned an Author as M. Brightman that it is beside the intention of the Spirit that ever those seven Asian churches should typifie or represent any other churches or state of churches that should rise in futurity only they are left unto us and to all ages to come as examples and patterns to understand and know the dealings of God with them that if we be partakers in the same graces with them we shall have the same encouragements approbation and reward as they had but if we be found guilty of the same transgressions as they were we shall fall under the same judgements as they did and that that made M. Brightman thus over-free in his applications in his counterpanes I verily believe to be the variety of conditions both good and had found in those seven churches which by a good wit may be stretch'd out to represent the condition and state of any church whatsoever which is not altogether beside the scope or intention of the Spirit in them for it is often inculcated in this and the former chapter He that hath an ear let him hear what the Spirit saith unto the churches What was written unto them was not only for themselves but for the cognizance of all others in the future also coming under the same conditions and qualifications with themselves But to proceed These things saith he that is holy he that is true c. These words contain a description of Christ who sends this Epistle to the Angel of Philadelphia whose two first properties are taken out of the nature of the Son of God to wit Holiness and truth Christ makes this discovery of himself sutable to the condition of the church of Philadelphia which was an eminent shining star both for the profession of the truth and for holiness to the other the more delinquent churches he discovers himself in another posture with eyes and feet like burning brass and with a two edged sword proceeding out of his mouth but with the gracious he appears more gracious and to the truly godly he appears in his own proper nature in Truth and Holiness Hence Note Observ Christ discovers himself unto his people not only as the holy One but as the God of Truth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he that is holy he that is true They are much deceived that aim at holiness without the truth They that own not Christ according to the truth can never be truly holy ones or sanctified persons for truth sanctifies John 17.17 Let their actions be never so highly estimated in the eye of the world as proceeding from holy self-denying persons yet if they be not done in the truth that is from a true fountain and to right ends they will lose their reward and be at best but as tinkling Cymbals What profit doth it yeild the monastical Votaries of Rome when they devote themselves to so rigid austerities and pretend so high to holiness whiles they have banished truth from their borders when neither their ends nor their aims are right according to the truth of God's word To what end is the Quakers austere carriage and outward holiness whilest they deny Redemption or Satisfaction by the blood of Christ Will their inherent holiness or their austere upright carriage serve instead of Christ's imputed righteousness Holiness and truth must go together to denominate a true Saint Heathen Philosophers will quite out-strip the best of christians in divers acts of vertue but when proceeding from a christian according unto truth they are to be called by another name holy or godly actions If you try the doctrines of men only by the holiness of the persons that brings them you may entertain errors instead of truth for truth is not always with the most seeming holiest men But if doctrines come from persons holding the truth in sincerity and professing the same truth in purity and integrity of their souls doubtless such doctrines in their first origen
in which their souls would delight Neither can they be ignorant thereof being to be sharers and compartners in that Kingdom though differing from one another in judgements and opinions the weak christian shall be a partner therein as well as the strong and therefore all of this sort must needs know it if it were come down from heaven on earth already 2. In the next place the wicked and ungodly of the world must needs then take notice of it also for there is written thereon the name of God of new Jerusalem and the new name of the same all signifying power strength and glory which they must needs be sensible of and feel the effects thereof unto their pain if the time were at hand that they should rule and break them as a Potters vessel as in cap. 2. v. 27. with a rod of iron That Kingdom that comes down from heaven from God shall surely be seen and acknowledged of all and especially coming with thaâ— power and glory as the day of the Saints triumphant reign does being ushered in with the most glorious appearing of the morning 〈◊〉 Christ in the clouds with myriads of his Angels and raâ—â—â—d Saâ—â—â—s that none can possibly be ignorant of it Therefore that I may deal plainly with those that would have the Saints to reigne before their Leader Head and King appears 't is much to be doubted that their spirits are not right with their master's spirit who was meek peaceable ready to suffer under the powers of the world not drawing the sword to free or revenge himself or his followers but checked Peter for it when he attempted it on Malchas and the rest that laid hands upon him Christ well knew that his Kingdom was not of this world of this age of sin and corruption and therefore his way was not to enter upon it by swords and blood but by suffering and patience and so entered into his glory and they that go another way may build a city but not such a one as comes down from God out of heaven whose builder is God they may erect a city whose builder is man and on whose gates and walls are written their own names not of God or of Christ's nor of the new Jerusalem they may build a Babel not a Bethel a Kingdom wherein the Beast may reign in not Christ and his Saints a Kingdom of weakness and imperfection whereby they themselves and all that trust thereunto may be justly involved into utter ruine and misery for trusting to the weak arm of flesh and leaving off their hopes in the living God and of that everlasting new city promised to the conquering suffering patient Saints and not to the heady rebellious or precipitant ones of the earth and whereon the name of God of the new Jerusalem and the new name of Christ is written and inscribed so plain and so evident that he that runneth may read it and say at the time when it descends that this is the Spouse the Lamb's wife the great city the holy Ierusalem that came down from God which shall be so universal and conspicuous for light and glory that all Nations of the earth that are saved shall walk in the light thereof and bring their glory to it and this city had no need of the Sun neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Rev. 21.23 Vers 13. He that hath an ear let him hear what the Spirit saith unto the churches If it be demanded why these words are so often inculcated at the end of each particular Epistle to the several churches I answer What was written to them was not only peculiarly relating unto themselves but unto all others to take notice of also unto the ends of the world coming under the same conditions with themselves according to that of Paul Rom. 15.4 It was not only written for them but for our instruction also And therefore let the wise christian consider what the Spirit saith unto the churches Ver. 14. And unto the Angel of the church of the Laodiceans write these things saith the Amen the faithful and true witness the beginning of the creation of God The seventh and last of Christ's monitory Epistles is written to the chief Minister or Pastor of the church of the Laodiceans which was Archippus as some say mentioned Coloss 4.17 not far from Philadelphia in the lesser Asia It was called Laodicea from Laodice wife of Antiochus who built it in honour of his wife and called it according to her name Laodicea which name in the Greek signifies as much as Commandress Princess or Dictatrix of the people The nature and disposition of this church was somwhat agreeable to the nature of her name She conceived her self to be a glorious church a Princess amongst the rest of her Sister churches for so in vers 17. she vaunts her self to be rich to be increased with goods and to want nothing But when the Spirit of Christ brought her to the tryal she was found wretched miserable poor blinde and naked Hence by the way Note Observ That God does often in his providence ordain names to persons and places sutable and well comporting with their natural dispositions and qualities Christ was called Jesus because he was the Saviour of the world Ioshua had a name also from the same root he being also a temporal Saviour unto Israel leading them into the land of Canaan saving and delivering them from the hands and fury of the Canaanites the ancient inhabitants of the holy Land Many examples are found of the like kinde as Iohn whose name and nature both were gracious Chrysostome he was an eloquent golden mouthed Father and he had a name sutable to his nature Many more of the like kinde will offer themselves to the observant eye but these shall suffice 2. For places and churches Rome was called Roma from Romulus from some old word of the like sound which signifies strength Babylon from Babel confusion Philadelphia had a beloved name and she was a beloved church Laodicea had a vain-glorious name and she was a vain-glorious church much boasting of her spiritual riches whiles miserable poor and naked These things saith the Amen c. Christ is here described under a threefold property 1. As the Amen 2. As the faithful and true witness 3. As the beginning of the Creation of God These three properties are taken out of the general description of Christ in the preliminary Epistle to the seven churches in the first chapter First he is called the Amen out of the eighteenth verse of the first chapter to denote unto us Observ That what Christ promiseth and predicteth in this book of Prophesies must surely come to pass And that the truth hereof may not fail he adds another property taken out of chap. 1. v. 5. He being the faithful and true witness Now what this Amen hath promised predicted and said in these prophesies must
were as much hopes of us if we were altogether Romish then half Reformed as we are The reasons that this luke-warm temper is more blame-worthy and dangerous then coldness it self are First Because where there are most means of grace there should be greatest improvement Sin is more sinful where grace is more abounding the servant that knows his masters will and doth iâ— not is worthy of many stripes the sin of our first parents was the more aggravating being committed in paradice the fall of the Angels in heaven left them remediless and unpardonable and that idolatry of those twenty five men in Ezek. 8.16 between the Porch and the Altar was most detestable God would rather that his grace should not be known then that it should be neglected and despised he will be sanctified of all that come near unto him Therefore if Baal be God follow him why halt ye between both God hateth such scrupulous inquisition as if it were hard to determine which part to follow Secondly Because there are greater hopes of the conversion of the irreligious profane of the world if God shall be pleased to afford them the means then of the luke-warm christians who think all is well with them because of their moderation and peaceableness which indeed is honoured of the world and for some other external priviledges that they enjoy O! How hard a thing it is this day to perswade the moderate indifferent State-christians into the true power of godliness or unto a fervent zeal for God and his Truths they think they have enough in their birth-right church priviledges or common profession to make them everlastingly happy and therefore think they what need they trouble themselves more they never intended to take heaven by violence if it would descend unto them in a bed of Doune in an easie way then they would be in for it but if otherwise it be to be taken by striving and violence then let the violent take it for them they will have nothing more to do with it Therefore surely Publicans and Harlots shall sooner enter into the Kingdom of heaven then such easie luke-warm Professors who are neither hot nor cold I would they were hot or cold Vers 16. Therefore because thou art luke-warm and neither cold nor hot it will come to pass that I will spew thee out of my mouth The greatness of Laodicea's sin for her luke-warm temper appears by the severe punishment afflicted on her for the same one would have thought that luke-warmness being some degrees neerer unto heat then coldness should be somwhat more commendable as nearest unto heat yet they are equally abominable unto God for he will spue out all such indifferent Professors out of his mouth as offensive and nauseous to his stomack It is said by Naturalists That the stomack will rather admit of hot or cold things in it quietly then tepid or luke-warm by reason that it puts forth its digestive faculty more operative and effective towards such things in which work it is delighted but luke-warm things being near to its own natural heat and temper gives not so much delight unto it nor puts it so a working as the contrary quality does and therefore remains therein unconcocted and of easie egestion as by experiment of drinking warm water it appeareth If it be demanded who is to be spewed out The answer is ready Thou lukewarm Angel of Laodicea and thou lukewarm church of Laodicea for though the charge be directed to the particular Angels of each church yet the churches too being guilty of the same sins are under the same judgements and threats which are inscribed unto their Angels or Pastors and therefore there is still added as an Epiphonema to each Epistle He that hath an ear to hear let him hear what the Spirit saith unto the Churches For the matter of their sin it is luke-warmness an indifferent disposition and temper in Religion which is neither hot nor cold which was opened in the last precedent verse and the danger thereof demonstrated accordingly but in this by the way I would be understood not that Christ simply alloweth coldness in Religion but only preferreth it before luke-warmness for the reasons before on the last verse expressed and we daylie see that God spareth longer notoriously wicked persons or those that are strangers from him altogether rather then the luke-warm Professors and this appears from God's long forbearance of the church of Rome who hath played egregiously the harlot and departed from the truth and yet flourisheth outwardly whiles the Reformed churches are corrected and chastised out of hand when they incline unto luke-warmness and indifferency in Religion Hence Note Observ God's judgements on luke-warm Christians are dreadfully judicious This appeareth if we consider but what Christ meaneth when he saith He will spew him out of his mouth by which is meant an utter casting out of this luke-warm church from her church-state and profession he will no longer entertain her as his candlestick but will discharge his care of her in that particular as a stomack-sick person with eating or drinking that which he loatheth desireth vomit to ease him of his sickness so Christ desireth to discharge his stomack his care his vigilance of this loathed luke-warm church 2. As meat once vomited up lies loathed and abhorred and never to be licked up again but by Dogs or Sows so this luke-warm church is to be spewed out as a loathed thing not that Christ would ever return to so unclean a thing again 3. As in vomiting an unclean place is sought for so Christ will seek for an unclean place to spew out those luke-warm Professors into He will make the place of their habitation a Cage of all unclean birds Ziim and Oiim shall dwell there Hath not Christ begun this work of spewing out of his mouth the luke-warm Prelatical church within our days How long did it lye as a loathed and indigested lump in the stomack of Christ before it came to egestion This was Christ's goodness long expecting repentance and thorow reformation from our churches who began in the days of Queen Elisabeth to be warm in Religion and never came to a farther degree then luke-warmness or a moderate civil State-religion and therefore Christ's stomack being long troubled with this undigested bit up it must come at last So it was in Germany in Bohemia the Palatinate Stiria Alsatia Austria and other Provinces there whiles God expected they should reform up to the pattern in the Mount they only stick'd to Luthers and Zuinglius first principles and moved no farther and withal abated so much of their first heat that they became luke-warm and indifferent to things of Religion as if Popery and Reformation were things indifferent and so clothed their reformed doctrines and worship with many of the Harlots raggs rites and trumperies for which tepid and mongrel disposition of theirs they were severely chastised by Christ and some of the churches quite spewed out of his
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