Thunder and how zealous and hot are the Papists this day for their scarlet Strumpet and her fornications which ought not to be loved and therefore no true zeal but spurious and impious The reason of all this is that a mans intentions are never good be they never so highly pretending thereunto but when they are built upon a good warrant to wit the Word of God and referred to right ends namely the praise of God and the good of his church and people Now to return to answer the doubt proposed having cleared what true zeal is with the circumstances thereof I answer That we cannot be too zealous when a right object and right ends are proposed Paul in Rom. 12.11 exhorteth men to be fervent in the Spirit hot boyling hot in spiritual affairs What think ye of Paul when he opposed Peter to his face in the business of circumcision and would not give way to his dissimulation no not for an hour so zealous was he for the truth of God God is so zealous of his own honour and glory that he smote Uzzah 2 Sam. 6 7. for putting only his hand unto the Ark out of an ignorant zeal to save it from falling unto the ground one would have thought that God would have commended his zeal and spared his ignorance herein but being not according unto knowledge but contrary to the command of God he suffered for it No good intentions and meanings will make that action or duty good or lawful be it ever so speciously religious and gracious that is not warranted by the rule of the Scriptures the best duties for want of this scantling are turned into sin And as God is zealous of his glory so he makes his Ministers like himself Heb. 1.7 He makes his Ministers a flame of fire I would have all indifferent lukewarm moderate State-christians to consider with themselves whether could the Apostles and first Disciples of Christ ordinarily propagate the Gospel thorow the world if they had been all of an indifferent lukewarm Laodicean temper Christ himself was thought by the people to be one too hot that his zeal was beyond his judgement Mark 3.21 and therefore said He was beside himself Paul was also accounted mad not only by Festus for his zeal towards God Acts 26.24 but also by the christian Corinthians 2 Cor. 5 13. So Michel scoft at David as one of the fools for his zeal yet though they and other Saints of God were vilified and reproached by the ignorant world yet their zeal have laid that corner stone and foundation of salvation that all the gates of hell shall not prevail against it What think you will the scarlet whore that sitteth as a Queen be dethroned or Antichrist be discovered and overthrown by a moderate lukewarm Laodicean State Religion and Temper Surely the first Beginners and Founders of our Reformation were of another spirit then we in these days are of or else it would have made but a slow procedure for want of this true zeal our Reformation is at a stand and in spiritual growth non progredi est regredi But I would still be understood that it must be a zeal mixed with the former ingredients and with sound knowledge that it may be as an eye and a guide to direct and conduct it aright both in the things to be loved and in the manner and ends of their love or else zeal not rightly regulated may be dangerous and pernicious There are three sorts of people that offend and fail in their zeal First Those that are stark cold and have no zeal at all to Gods glory or his worship as the profane worldling is Secondly Those indifferent lukewarm christians that are neither hot nor cold as those Laodiceans were and as the Israelites of old halting between God and Baal 1 Kings 18.21 The third sort are They whose zeal is blind void of sound knowledge and godly wisdom who covering their own carnal affections with the cloak of glorifying of God rush on inconsiderately into many evil and unlawful actions Some on this pretence endeavour again in these our days to set up Antichrist in his Throne among us Others on the other hand for want of this sound knowledge joyned to their zeal under pretence of pulling down Antichrist and the Scarlet whore they endeavour to undermine and pull down all Magistracy Ministery Scriptures and all the Ordinances in Christ's churches whatsoever whereof this age of ours affords as many lamentable examples as any former whatsoever therefore let every one be instant with God in prayer to add wisdom and sound knowledge unto his zeal Secondly I answer That in controverted opinions of Religion that lye deep and dark whether they are the will of God or not moderation in such things is most commendable and let every one walk as he hath attained unto for I am of opinion that all controverted points and mysteries in the Word of God will not be made manifest unto us until the day of the revelation of all things when Christ the great Key-bearer of the House of David shall appear to open all the sealed books and no man shall shut again and so that Scripture in such things may be rightly applyed Be not righteous over much that is be not over zealous hot or fervent for them But for plain obvious and perspicuous commands and truths of God as whether Christ's precepts and commands or Antichrist's are to be followed and embraced our zeal and intentions here cannot be too hot we cannot possibly here admit of a Syncratism or a mean as worldly wise Cassander would endeavour between Papist and Protestant either God must be God or Baal must be God either Christ must have the Throne or else Antichrist must reigne they cannot possibly inhabite in one Temple God and Dagon will not correspond no degree of zeal herein will suffice but what is the highest and aimeth at perfection the defect whereof either that of coldness which is more remote or that of lukewarmness which is nearer is equally faulty in this particular either let us be altogether Romish or altogether Reformed either fully zealous for Christ and his ways or else cold thereunto for no mean will serve turn Therefore Christ in the next words says to lukewarm Laodicea I would thou wert cold or hot That is I would thou wert resolved one way or other I rather thou wert any thing then what thou art I would as rather thou wert of no Religion as of this mongrel uncertain hotchpotch Religion that thou art of From these words Note Observ That a luke-warm Religion is equally if not more displeasing unto God then irreligion or profaness itself Christ here prefers coldness the most remote degree in Religion before a nearer luke-warmness Christ wished Laodicea either to be hot zealous in the things of God or else cold that is dead strange and alienated to the things of God rather then indifferent and lukewarm as she was It is as good and there
go undiscovered that deserve such Titles better themselves or at least wise so to raise a Scar-crow to drive away the fearful and dis-ingenious from a full enquiring into the Truths of God that would discover the vanity and folly of their opposers But no more of this And here by the way I shall not be ashamed to acquaint you with one mistake of mine who once thought as most men do that God in his Providential disposing the Kingdoms oâ— this world and in exalting men of low degreâ— into the Throne of Princes and throwing down great Princes and their Progenies into the state of slaves it was only to manifest his Soveraignty over the Kingdoms of this world to give them to whom he pleaseth but more maturely considering the All-wise ordering hand of God in such great Transactions I have found the issue in all Ages to be very advantagious to the Church of God and the result of all such State-shakings and Revolutions to be in mercy towards his Church and People When God broke the great Caldeo-Assyrian Monarchy and transferred it to the Medio-Persian how vvonderfully and by vvhat strange providence did God raise Cyrus his servant or instrument for that work Who was exposed to be destroyed by the command of his Grandsire Astyages whiles an Infant upon pretence of some fatal Prophesie yet preserved and brought up amongst Shepherds as his Story goes that afterwards he became most providentially the great deliverer of God's people the Jews from their Assyrian bondage Moses the great Captain of Israel we are sure trod almost the same path under a strange providence of Preservation that at last he became the deliverer of Israel from their Aegyptian thraldome When Saul was set by who was of a Kingly Presence and by the Head and Shoulders above his brethren David was called from the Sheep-cot to the Throne the issue whereof was the exaltation of Israel and the downfal of their enemies If we shall but reflect since Christ's coming in the flesh on the example of Constantine the Great Son unto Helena a Brittish Lady who through many glorious and eminent Victories and Services was at last advanced to the Imperial Seat and how he at last became as a Temporal Saviour to the Church of Christ and Destroyer to the Kingdom of the Dragon is most marvellous to consider It is worth further the taking notice of how wonderfully God in late ages raised the Spirits of some obscure persons as Martin Luther and his Associates of the first Reformation with some other Reformed Ministers since that they have made the great Hierarchy of Rome to shake with their Power so that many Christian Princes then and since began to hate the Whore with the Wine of whose Fornications they were made drunken and now begin not only to hate her but to make her desolate and naked and to eat her flesh But yet that age was but the first fruits or Prodromus not the consummation of the work for she having since lifted up her head and endeavoured to cover her nakedness and to cure her self of her great Wound received but all in vain for her period drawing nigh God exasperates her sore more and more and makes those Horns those Princes that were once her strong Supporters to fall off from her and to hate her Indeed the first Reformers took off her outward garments and showed her nakedness in her false Doctrine and partly in her false Worship and then began to eat her Flesh in taking off some of her pompous Revenues but yet the main Work was left undone to its appointed time For as this great City rose not in one day but gradually so will also her ruine be by several Measures or Vials of God's wrath poured out upon her until the consummation of her ruine come with fire both Material and Analogical the one the fire of God's Word first destroying quite her false Worship which daylie goes on in perfecting the other God's fire of War and Judgements destroying quite up her outward State and Policy that her place be no more found And to the bringing about this great end God works very variously somtimes in moving on the hearts of Princes and so makes them willing unto this work somtimes in laying aside Princes of ancient and potent Families and raising up meaner and lower Persons on their Thrones as he most wonderfully hath done of late among our selves to whom he gives Hearts Spirits and Gifts meet for this great work and lastly in over-ruling the designs of others that though they go about to seek themselves and to advance their own Dominion and Power of Ruling yet the All-wise providence of God knows how so to order them as to bring about his predesigned end For I cannot believe that they will be all pious good Princes and right in their ends that shall be employed about this work for they are the ten Horns or ten Kings that receive power one hour with the Beast and were Members of him that shall destroy the Whore and burn her with Fire Rev. 17.12.16 I am of the minde that few conclude that Hen. 8. and some other Princes were so justifiable in their ends in expelling the Authority of Antichrist as they should have been and yet God employed them as his Instruments in this Work and when they have done his business God knows how to lay them by and all such self-ended persons as useless or at least make them but as Gibeonites or Hewers of Wood in the House of the Lord. Lastly Your Worship may be pleased to take notice that some conceive those and the like Interpretations of dark Prophesies to be but the issues of distempered brains and of little certainty To whom I answer Seeing that this is a Book that hath the publique impress of the Spirit in it and left as it were as its last Legacy of this sort in the Church of Christ I profess soberly I know not what tolerable sense to set on this Book of the Revelation if it be not for an historical discovery under Types and Figures of all the Changes and Revolutions with their Periods and Issues that should befal the Church of God and their Oppressors and Enemies until the end of all I confess there may be some difference in Interpreting and in not rightly Applying some of the several Characters Periods and Visions of this Book and in other circumstantial parts thereof and wherein I fail I entreat not only your Worship but all others to remember my weakness and our common attribute Humanum est errare and especially being amongst such Prophetical deeps and difficulties which may well plead for his failings who is conscious of his insufficiencies for so high and difficult an undertaking Yet this I dare be bold to say that the substantial part of this Prophesie is here cleared and discovered And if any receive light hereby to the better understanding the dark Mysteries thereof give me leave to say with Daniel cap.
and some others of suspected credit and of obscure note as Dorotheus Dionisius Eusebius Caius do oppugne it yet Epiphanius was so passionate friend to it that he reckons them among Heretiques that did reject it and Justin Martyr and Ireneus of sounder judgement and of singular piety did not only approve this book as canonical but wrote commentaries on it 2. Whatsoever that Caius was that fathers the Apocalyps on Cerinthus on whose report all his followers were misled yet the relation it self holds not any resemblance of truth for Ireneus Tertullian and Epiphanius who write very largely of the heresies of Cerinthus and his successors yet never mentions that he held this opinion of Chiliasme or the Kingdom of Christ on earth which they could not be ignorant of therefore this story of Caius concerning him and his Apocalyps is Apocryphal and a meer figment on purpose devised by the adversary to lessen the authority of this book see more at large hereof in D. Homes lib. 3. chap. 3. sect 3. Further if Cerinthus was the Author of this book doubtless he would have besprinkled it with some other of his errors that were peculiar to him as that of the creation of the world by Angels denying of the Divinity of Christ and affirming his generation to be only of the seed of Joseph and Mary as is testified by M. Baxter's book of Infidelity treating of the heresies of Cerinthus Carpocrates and their followers page 129. c. But in this book of the Revelation there is not one word to this purpose but rather the contrary strongly confirmed in many places thereof as the subsequent discourse thereon will manifest And lastly If it were granted that Cerinthus held and expected a riotous and luxuriant Millenary which is now disproved yet this of the Apocalyps hath not the least intimation thereof but of a Millenary of rest and joy in a higher and more spiritual key then ever the Church enjoyed on earth heretofore there is great difference between an earthly sensual reigne and to reigne on earth Saints may be on earth and yet be most spiritual so they may have a Kingdom here on earth and yet a most spiritualized and heavenly one which is fully confirmed in the 21 and 22 chapters of this book And so I have answered the first ground of suspecting the divine authority of this Apocalyps Secondly Hierome the great Antagonist of this book writeth that many learned men spake very sharply against this book and the whole matter thereof as not becoming the gravity of an Apostle being only a common history of things shaddowed under dark figures and hard kind of speeches I answer Rather it becomes and savours the excellency and authority of an Apostle being directed to the then seven famous Churches of lesser Asia carrying in it all along the spirit of Prophesie and the very steps sentences and figures of the old Prophets being full of pregnant testimonies of the Divinity of Christ and of this perfecting of the work of our Redemption and Salvation by his continual Intercession and providential acts of gubernation of his Church to the end of the world I confess the book in the figures and expressions thereof is dark and mysterious but that is not strange in prophetical writings as in Daniel Ezekiel c. It seemed good to God to set us on diligence to enquire into the dealings of God with his Church and people and not to over-slip the judgements of Gods providence which are reserved in God's infinite wisdom unto their appointed times of discovery that from generation to generation his people and Church may be comforted and supported unto the end of all Thirdly Dionisius aforesaid Bishop of Alexandria reasons very slightly against the divine authority of this book when he saith That it doth not suit with the gravity of an Apostle to cast up so oft his own name since in his Gospel he never nameth himself but only pointeth it out by some modest marks as these The Disciple whom Jesus loved But here in this Book in his Visions and Conferences with the Angel he hath never done with these kind of words I John This reason moved Dionisius to think that this book was rather set out by some other in his name then by himself I answer This opposition is but weak for he that writes a History or matters of Doctrine as the Gospel is mixed of both he need not often insert his own name for the truth of that depends on its present verity and other apparent circumstances witnessed unto by the spirit of God in miracles and its operations on the hearts of Believers But it is far otherwise with the Writers of Prophesie for that receives authority by the Author who is known to be a Prophet for in every Prophesie that foretelleth things to come we must enquire first who revealed it and then to whom it was revealed that the person being known to be a Prophet and to have divine Revelations we may give credit to it for otherwise who would give credence or faith to any of the Prophetical predictions or books of the Prophets before they saw them accomplished and fulfilled As to instance in the Prophet Jeremiah who maketh mention of his name at least a hundred times and the Prophet Isaiah how oft doth he repeat these words Isaiah the son of Amos And in Daniel's Prophesie we shall find his name more then threescore times repeated yea ye shall find I Daniel about nine times from the seventh to the tenth chapter and Paul when his Apostleship was called in question by some false Brethren and to shew the excellency of his Ministry how often shall you read I Paul an Apostle not of men nor by men but of Jesus Christ And why should it be accounted strange when John mentions not his name above five times in this whole book and with that modesty that none might doubt of the truth of this Prophesie Having wiped off the objections that have cast jealousies and suspicions on these divine Revelations I shall in the next place endeavour to clear the divine authority thereof and add some testimonies for that end and I doubt not but that being cleared there is no true christians but will receive this Book of Prophesies but as the Oracles of God The testimonies are of two sorts either from without or secondly within the said book Those from without are the general consent of the churches of Christ in all ages excepting in the heat of contest amongst some violent persons to the receiving of them into the Canon The Councels of Laodicea the third Councel of Carthage and the Councel of Toletan 5. cap. 16. decreed it to be received as holy and divine Scriptures Secondly it was so received by most of the ancient Orthodox Fathers as Justin Martyr Tertullian Cyril Epiphanius Lactantius Ireneus Augustine and many others and so this book is often quoted by them as of divine authority in their writings I shall
add the testimony of our late Assembly of Divines in their confession of Faith set forth in the year of Christ 1651. who do number this of the Revelation in the catalogue of the sacred books of God Secondly There are other testimonies very radiant and pregnant within the said Book to prove it of divine inspiration First In that it proceeded from so highly illuminated a person as John the Apostle the beloved Disciple of Christ was which hereafter I shall evince and being directed to the seven famous Asian Churches and being by them left unto all churches unto the end of the world as the last publique Legacy of the spirit of God in this kind must needs be from the special impulse of the spirit of God seeing God would never suffer such a palpable deceit to be put upon the churches and to continue so long without controul and under his own name so often reiterated in those Prophesies if it were not from God himself and by his Spirits direction approbation and providential preservation 2. It is clear and evident that this book is from the spirit of God in that it doth fully harmonize and agree with the other indubitable received books of God that treat about the divinity of Christ and the work of our redemption Thirdly and lastly Seeing those things are evidently come to pass that this book of Prophesies hath predicted and foretold as the destruction of the seven Churches of Asia the dethroning of the Dragon the rise continuance and the fall of the Kingdom of the Beast and of the Whore riding upon the Beast c. with divers other events and contemporaries with the former some whereof are long since evidently accomplished and the rest to be expected in their determined times and periods and to be sure that this is an infallible mark of a Prophesie coming from God when we see it come to pass consult Deut. 18.21 22 verses 2. I proceed to the second Question about the Title of this book having cleared and confirmed the divine authority thereof to wit who is the Author thereof Whether this John the Divine be John the Apostle and Evangelist or some other person First They that oppose the first do offer as their reasons the unlikelyness of the style and speech that there is between this book and the Gospel of John and his Epistles which two latter agree in style and many points of doctrine but this of the Revelation is very dissonant from them both To which I answer It is no marvel in the first two of the Gospel and his Epistles though he writ by the instinct of the spirit of God as unto the substantial Truths contained therein yet he was not so strict tyed up in the history of the Gospel or in the doctrines thereof and the Epistles but was left at large by the Spirit to follow his own expressions which he wrote according to his own genius and temper being high and sublimate but here in this book he must write those things which he had heard and seen and were delivered unto him besides the Spirit in this Prophesie keeps somwhat the like and the same manner of expressions characters and method as it did of old in the Prophets Ezekiel Daniel Isaiah and others that it might appear that the same spirit of Prophesie did joyntly run through them all and were endited by one and the same Spirit so that this objection does not at all hinder but that it may be Johns the Evangelist and Apostle notwithstanding the difference of the style in this of the Apocalyps and others of John's writings Secondly They that oppose give as another reason but unadvisedly that in all the Greek copies the Revelation was entituled not unto John Evangelist or John the Apostle but unto Iohn the Divine This rather proves the contrary for indeed I should desire no better argument to prove it to be Iohn the Evangelist's for all the Learned know that Iohn was by excellency and as it were by a peculiar prerogative called by this name of the Divine because it was as it were his peculiar office and work in his Gospel to write and maintain the Divinity of Christ against those Heretiques that opposed it in his time as the Ebonites Simon Magus Carpocrates Cerinthus and their followers Yet withal I must needs say that this word The Divine in our language is too narrow a word or expression for this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is of more copious and extensive signification which makes much that it was the Evangelist that wrote this book for the foresaid reason because he was the great asserter and maintainer of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to be God and therefore had this denomination either from his work and so was entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Or lastly He acquired that peculiar Title to himself from the high Divine Inspirations and most eminent Discoveries he had from God beyond any others of Christs Disciples in those his Visions and so being very frequently and eminently conversant with God he might justly acquire unto himself the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of John the Divine but I rather think the former was the more genuine reason and ground of that Title In the next place in the affirmative I shall endeavour to confirm that this John who is the subordinate Author of the Apocalyps is Iohn the Evangelist and Apostle To this purpose consider what is written cap. 1. 9. when Iohn was in the Isle of Patmos under banishment and affliction for the testimony of Jesus and the Word of God that then he received his Revelations which doth agree with all antiquity and ancient Fathers who all testifie with one consent that Iohn the Evangelist and Apostle was there banished And secondly as a testimony from the best Antiquity as Aretas witnesseth Basil Gregory Cyril Epiphanius Ireneus Hippolite and most of the ancient orthodox Councels plainly avouched this of the Revelation to be Iohn the Apostle's This Iohn then the Author of this book was the son of Zebedee the brother of Iames Major or the great and the Kinsman of our Lord's and his beloved Disciple who was alwaies one of the three great witnesses with Christ in his most retired and eminentest actions and miracles of his whole life who after Christ had accomplished the work of our Redemption on the cross and was ascended he followed the work of his Apostleship and as Antiquity and Church history testifieth having with the rest of the Disciples after Christ's ascension received power from on high and the gift of the holy Ghost his Province fell in the lesser Asia for the work of his Ministery where it is very probable that he not only preached converted and founded those several Churches mentioned in the beginning of the Revelation in the Cities of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis and Laodicea but also it seemeth
because this of Christ coming in the clouds here is set as the general result and the main proposition of the whole of the Revelation wherein the great designe is to set forth Christ to come and the glorious estate of his Church here on earth before the ultimate end as will appear hereafter To demonstrate this a little plainer I set these Queries out of Zach. 12. collated with this place and that of Matth. 24.30 1. Was ever Iudah or Ierusalem since that Prophesie made to her enemies a cup of trembling Was she ever a burdensome stone to the whole earth to cut them in pieces Have ever the Governours of Iudah been like an hearth of fire amongst the wood and and like a torch of fire in a sheaf devouring all the people round about Or Were they ever since that Prophesie of Zachary in that strength that the feeble amongst them were as David and the house of David as Elohim c. Peruse the History of the Iews and consider whether you can find the least accomplishment thereof I next quere when was ever that eminent effusion of the Spirit of grace and supplication poured out on the house of David and the inhabitants of Ierusalem that they should look on him whom they had pierced and mourn for him with great bitterness each family mourning apart Was this done at Christ's passion by the obstinate Iews his crucifiers They derided him Or was this fulfilled by the small number of the Iews his Disciples the eleven who fled at his suffering They did not pierce him Or was this fulfilled upon those mourners in Acts 2 They saw him not when they mourned nor with their families apart nor saw him in the clouds and thereupon mourn for him and therefore as yet the main of this Prophesie is to be fulfilled Lastly Is this to be referred to the last resurrection or ultimate judgement I ask Is that a day of repentance of mourning and of grace That is a day of judgement unto the wicked and then Christ's dispensatory Kingdom of Grace is at an end 1 Cor. 15.24 Therefore to be brief and not to exceed due bounds I assert That here by seeing Christ coming in the clouds by every eye and by them that pierced him and that all kindreds of the earth should wail because of him is meant by John as Zachary meant namely that all the Tribes both Iews and Gentiles should see Christ coming in the clouds with glory as man before the end of all to the Iews and all his Elect with grace and godly repentance to the all other his enemies with horrour and confusion consult Jer 25.5 6. Zach. 2.10 11 12. Isa 2. throughout Object But here it may be objected That you make divers comings of Christ to judgement the one to the conversion of the Iews and the restauration of his Church to a glorious State and Reigne in the destruction of their enemies and another or second coming again before the final end of all things to execute the ultimate judgement But this is contrary to Scripture which mentions only of two comings of Christ the first in the flesh in the time of the Gospel and the last at the day of judgement to execute the wrath of his Father on all his impenitent enemies and the refusers of his Gospel I answer Christ's coming in Scripture is variously taken somtimes for his first coming in the flesh somtimes in Spirit of grace power and miracles but lastly and most eminently to judgement And in this his last coming there are several remarkable periods and events In the beginning and morning of this great day he comes to convert the Jews restore the kingdom unto Israel and to the church of Christ and to destroy antichrist and all the Saints enemies not utterly finally but of all power and dominion over the Church which is quite taken off by Christ and a sure chain or tye laid on their spirits of malice and on their Ring-leader Satan himself that there is none can hurt during this glorious reigne in Gods holy mountain This Restauration is the work of the morning of the day But the wotk of the evening of this day is the universal resurrection of the dead and to give final sentence on all the enemies of Christ that opposed him and his Kingdom and to give them their portions with the divel and his angels in that lake of fire that burneth for evermore see more at large hereof in chap. 20. So that there is not two last comings of Christ but two remarkable acts or events in this his last coming to wit in the morning and evening of this great day of his appearance Verse 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come even the Almighty Here the Divinity of Christ is plainly asserted who counts it no robbery to be equal with God and to take his attributes unto himself And that the person here intended by the Spirit is Christ is clear from the precedent verse the same person that came with clouds and was pierced is the same here described who is the Alpha and Omega and this is most evident by collating it to verse 11. and 17. where he that is the first and the last who was dead but now alive commands John to write what he saw and that was Christ verse 1. Christ is here called the Alpha and Omega which are the first and last letters of the Greek alphabet and which is and which was and which is to come even the Almighty Out of which description of his person Note Observ That Christ is one and the same infinite almighty and eternal God of himself with the Father from everlasting By him all things were made in the beginning and without him nothing was made and by him all things shall end This eternal Word or Christ was with God from everlasting and this Word was God and therefore takes unto himself the essential and absolute incommunicable properties of God unto himself and therefore this is a most express Scripture if there were not any more of this consort in the word of God wherein it abounds to â—ay low the reasons of the greatest pretenders to reason in the world the reasonless Arrianized Socinians of these times who deny the Divinity or Godhead of Christ Collate with this to this purpose verses 4 and 5. of this chapter Verse 9. I John even your brother and companion in tribulation and in the kingdom and patience of Jesus Christ was in the Isle called Patmos for the word of God and for the testimony of Jesus Christ John in this verse describes his condition and the place wherein he was when he received this Revelation using the loving and common Christian compellations of brother and companion in tribulation the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow commoner or fellow-sharer in affliction From whence by the way observe from
first vision Iohn saw seven golden Candlesticks and in the mids of them one like the Son of man c. Some may conceive that this person here represented in the likeness of the Son of man to be some Angel and not Christ because he is said to be like the Son of man and not the Son of man but an Angel which Christ deputized as v. 1. to give these visions unto Iohn But to refel this opinion I offer these reasons First He is called the Α and Ω in verse 8. and in chap. 2. vers 18. where the same person is described he is called the Son of God Now sure God would never give these Titles and his peculiar Attributes unto creature-Angels but unto his Son who is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only consimiliar but consubstantial with the Father and who counts it no robbery to be equal with God For unto which of the Angels hath he said ye are the Α and Ω the first and the last Or ye are the Sons of God Or unto which of the Angels hath he said as in verse 18. ye are alive but ye were dead or ye have the keys of hell and of death Surely no creature in heaven or in earth will take these high Titles and Prerogatives unto themselves but Christ himself and therefore this likeness of the Son of man in this vision must needs be Christ And by the way I would have the observant reason take notice that it is not very difficult to discern what visions in this book are given forth by Christ and what by Angels by observing the descriptions of the parties that gives them for the principal and most remarkable visions Christ gives out himself but the less principal he discovers by his ministers the Angels But to leave nothing in the dark Some may say Why may not this be the Father who appeared unto Daniel chap. 7. 9. who is there called the Ancient of days whose garment was white as snow and the hair of his head as pure wool his throne was like the fiery flame and his wheels were as burning fire The description of this person here in Daniel is almost the same with this in the Revelation comparing the 11. 14 and 15 verses together I answer first The Learned do observe That neither the Father nor the holy Spirit have ever appeared in the likeness or the shape of man Secondly The Anthropomorphites have abused this place to maintain their gross opinion of the corporiety and circumscription of the infinite Deity and therefore the all-wise Spirit of God to prevent the mistakes of man about the invisible and incomprehensible nature of God describes this vision of Daniel in the likeness and appearance of things not that they were materially so It is the likeness of a Throne and like a fiery flame c. And in the 13 verse like the Son of man no true substantial body nor material visions Thirdly I answer This must be the person of the Son in the likeness of man for the reasons immediately foregoing who was dead but is alive and he that should attribute this to the Father or the Spirit should want some Hellebore Lastly This must be Christ because we find in Scripture that Christ hath often appeared in visions like unto man Dan. 7.13 I saw in the night Visions and behold one like the Son of man Ezek. 1.26 and Rev. 14.14 I looked and behold a white cloud and upon the cloud one sate like unto the Son of man and that this was the person of the Son and not the Father or the holy Spirit is most evident from verse 18. of chap. 2. where one and the same person that is in the 13 14 and 15 verses here described in the mids of the seven Churches or the seven golden Candlesticks who had his eyes like a flame of fire and his feet like unto fine brass in the 18. verse of chap. 2. he commands John to write to Thyatira one of the seven Churches These things saith the Son of God which hath his eyes like unto a flame of fire and his feet like unto fine brass Therefore to be brief that person that is here called the Son of God is neither the Father nor the Spirit but Christ the eternal Son of God Quere But was not this appearance then in the likeness of the Son of man truly man or Christ the Son of man Seeing you hold it was the person of Christ was it Christ according to his manhood I answer It was Christ but not Christ as the Son of man for it is a maxime that nullum simile est idem and here he is called like the Son of man therefore not the true and proper Son of man The heavens was to contain his manhood until the restauration of all things though his Divinity is ubiquitary omnipresent and omnipotent yet his manhood is circumscribed and terminated unto one place at once if it be in heaven it cannot be on earth it ascended there Acts 1.10 11. and Stephen saw him there even the Son of man at the right hand of his Father in glory Act 7.56 not by a visional representation but truly and really As God gave Stephen this glorified sight of the Son of man in heaven so God doubtless fitted and qualified his organical instruments of sight above their common pitch to reach an object at so high a distance when God will work wonderfully he can turn Nature out of its proper frame either in elevating it beyond its own power of production or to hinder it in its own peculiar operations He can make the Sun to stand still as in the days of Joshua He can make the eye to see a thousand miles distance as unto Stephen he can bind up the fiery flames that they shall not hurt or burn as unto the three children in the fiery Furnace walking therein without scortching a hair But to return If Christ as the Son of man be in heaven then he is not on the earth he is not transubstantiated or consubstantiated into or with the Bread in the Sacrament as the Papists and some Lutherans dream of But secondly I answer Christ here appears to John as he did to the Prophets of old before his Incarnation that is to say by his Deity and Godhead being transfigured into the likeness of man and taking up the form of man as being most sutable to the capacity and nature of man and so manifests himself in the shape or form of man otherwise the Divine Nature in it self is invisible as in Dan. 7.13 and 10.5 Ezek. 1.26 Rev. 14.14 Before Christ's Incarnation he appears in the likeness of man to show that in time he would become the true and real Son of man by assuming flesh into union with his Godhead and since his Ascension he appears in the likeness of man to teach us that one day he will in the true humane nature come again to judge
some of the mistakes of our Translators Consult to this purpose Luke 7.24 Mal. 3.1 and therefore it should be better rendered here Messengers write unto the Messengers of the seven churches And the Ministers of the Gospel are so termed because they are persons sent and commissionated by Christ to preach and teach his Gospel amongst his churches Matth. 28.18 Having cleared what is meant by the Angels or seven Stars of the Asian churches I shall draw these notes Observ 1. Christ hath an especial eye of providence and hand of protection over all his faithful Ministers of his Word in the most terrible times of wrath and judgement He takes them in his right hand claps them under his wings for safety Noah who was a preacher of righteousness was preserved in the Ark when all the world was drowned Righteous Lot was preserved when Sodom flamed in fire Ezekiel Daniel Mordecai c. were preserved in Babylon when the Inhabitants of Judah suffered all the miseries that an insolent Conquerour could lay upon them How Luther was preserved when all the antichristian world sought his ruine is most admirable to consider I have heard it related that that most famous Minister of Christ Peter du Molyne was preserved in Paris being a sucking childe by his Nurse under a tub when the bloody massacers did not spare man woman or childe of the Reformed Faith that he might afterward become a star in the firmament of Christ's church And the reason of all this is they that are most engaged for Christ in his work and ministery he does most engage for their safety and protection Satan is their greatest enemy therefore Christ is their greatest friend and bulwark Oh that all the Ministers of our churches were shining stars faithful Angels or rather faithful Messengers of God's word and truth Then Christ would carry them in his right hand of protection and they should be as the apple of his eye unto him The Angels Messengers or chief Ministers of these seven Asian churches are here represented by stars Stars always in prophetical Scriptures signifie eminency splendour light and excellency How art thou fallen from heaven O Lucifer thou son of the morning meaning Nebuchadnezzar Isa 14.12 and Rev. 18.10 I saw a star fall from heaven which connotes the fall of a most eminent high and excellent person From hence note 2. Those that are the dispensers of Christs mysteries ought to be more eminent and excellent in knowledge and holiness then other inferiour christians They are figured by stars by the shining heavenly lamps they are the salt of the earth their lips should especially preserve wisdom they should be as stars of the greater magnitude shining in the firmament of their churches they are the Overseers of the flock to go in and out before them in soundness of life and doctrine yet too though their light be great shining and eminent yet let them consider they are but stars their light is borrowed from the Sun they should not advance it to that pitch as to make it an infallible light but they should eye the Son as the fountain of all true light to keep them in their proper Sphere and not to lord it over the Lord's inheritage Let them remember too that they are stars whereof some may be erratique as well as fixed ones Christ alone is the true light the true morning star that whosoever shall receive light from this true Son of righteousness he cannot be deceived but at last shall be brought to the Father of all lights 3. Another Note is That the Ministers of Christ are in an high and honourable calling They are figured under the types of stars celestial lights they have the same Titles of God's ministring spirits The Angels they are his Messengers that goes on his errants his Ambassadours to treat with man about the great mysteries of heaven Hence ariseth another corrolary That all Christ's ministers as they are stars though differing from one another in glory in parts gifts and graces yet not differing in power nor Lords over one another They are Angels that is Messengers Ambassadours not Prince Cardinals not Lord Bishops Every church here had its Angel its Bishop its Pastor its Elder not many Bishops not many Elders in a classical form over divers churches but every church had its Angel its Ministers or Officers Ephesus had its Anâ—gel Smyrna its Angel c. not that Ephesus Angel either singly o. joynt with two three or more were superintendent over all the rest Here is a farther description of the terribleness of the appearance of Christ in this vision when he cometh in power and judgement Out of his mouth went a sharp two-edged sword and his face shone as the Sun in his strength The sword of the mouth is taken in Scripture for the words or doctrine proceeding from the mouth Psalm 56.5 Prov. 5.4 Job 5.15 The word of Christ is here called a sharp two-edged sword it cuts both sides but in a diverse mode it wounds the penitent but for their recovery and to bring them unto Christ and so it is mighty in operation Heb. 4.12 And secondly It is a destroying sword to his adversaries Rev. 19.15 Out of his mouth went a sharp sword that with it he should smite the heathen Hence observe Christ's word is very powerful and piercing it divides between the bone and the marrow between the soul and the spirit it is Telum Achilleum Achilles Spear that can both hurt and cure kill and make alive But it may be here questioned whether this figure of a two edged sword that went out of the mouth of Christ may not signifie and represent a material sword also I answer affirmatively That Christ also is to use that sword which is to smite the heathen with and that is a material one for he is to rule them with a rod of iron Rev. 19.15 Now how it can be understood that Christ is to smite the heathen with the sword of his mouth that is his word or rule them with his word and doctrine I see but small reason for such an interpretation and seeing too when he does this it is in fierceness treading the wine-press of the wrath of almighty God But then some may say Does Christ judge and smite his enemies only by the material sword I answer No first he goes out with the sword or spirit of his mouth to wit his divine truth and word to make manifest destroy and overthrow all antichristian Idolatry and Worship 2 Thes 2. Then secondly he goes out on the red Horse of war with a material sword to destroy the Beast and the false Prophet and their adherents and they are so smitten and destroyed that the Fowls of the Ayr are called to the prey to eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit upon them and the flesh of all men both free and bond
only temporary and for that age and season wherein the Gospel was first promulgated and planted and for this purpose do urge that other text of Paul in 1 Cor. 12.28 And God hath ordained some in his Church as first Apostles secondly Prophets thirdly Teachers then them that do miracles after that the gifts of healing helps governments diversity of tongues and therefore hence do argue That because some officers that are here numbred up are but temporary and for that first age as the gifts of miracles healing c. Therefore the Apostolical gift and function is ceased also with them which was as they say for the first planting of the church not for its growth and continuance To which I answer first By distinguishing between times and persons and grant that Officers since Christ's time have not that measure of Unction and Spirit of infallibility as the first Apostles had yet withal assert that for all what the contrary minded say is but petitio principii for they only affirm that the Apostolical office was but temporary for the first age but prove it not and though they rank it up amongst some of the primitive Gifts and Offices that are interr'd yet to perswade the ingenious they should inform where in the Temple I mean God's Word is their grave to be found They may from this last Scripture as justly argue that the gifts and functions of Teachers Prophets Helps and Governments are also ceased in the church because the gifts of healing miracles c. are ceased in and amongst which catalogue they are also ranked Secondly This Tenent of the Opponents is the ready way and I presume had a great influence of late in hatching and cherishing the sect of the Seekers and anti-Scripturists for when it is asserted and maintained by the reputed Orthodox that most of the primitive offices as Apostles gifts of Miracles Healings c. are ceased to the church under the defection and falling away by the rise of antichrist They forthwith rejoyn and object Why If some gifts are evacuated in the church and no vertue in them as you confess why not the rest of the same foundation and catalogue as well as they and so upon the same grounds that some are ceased they pertinaciously affirm that all other offices and ordinances are null and defunct also being only for that age and ministration and to that end do interpret that promise of Christ's spiritual support and presence with his Church in the last of Matthe◠That he would be with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to the end of the world or all generations yet they for their own interest render to the end of that age and so consequentially deny the Word and Ordinances and the Being of a church for how should there be a church without VVord and Ordinances and how should the VVord and Ordinances be administred without Officers according to that of Rom. 10. How shall they believe unless they hear And how shall they hear without a Preacher And how shall they preach unless they be sent This hath been the sad consequence of asserting that relaxation of some Offices and gifts in the church and not evidencing where their graves lie or their repeals Thirdly I answer That Eph. 4.11 12 c. is strongly convincing for the contrary for all those offices that are there recounted which Christ gave unto the church there is not the least intimation that some were for the church then in being of that present age and the rest for futurity to continue but rather the contrary is evinced And he gave some Apostles c. Cuibono To what end For the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ till we all come in the unity of the faith c. Now I would anti-query Are the Saints all perfected Is the work of the Ministry at an end Is the church the body of Christ so sufficiently edified and confirmed that they are all come to the unity of faith and to perfect knowledge and to a full measure and stature of Christ I hope none will affirm it unless the Perfectists and Quakers But here again they will say VVe grant ordinary Officers as Pastors Teachers Elders c. are still continued in the church for this work until we all come to be a perfect man in Christ but extraordinary officers as Apostles c. are ceased I answer again This is asserted and not proved therefore it is a begging of the question Secondly I affirm That those which are called the standing ordinary officers as Pastors Teachers Elders c. were in their first institution of an extraordinary Spirit and of the same Unction though differing in measure with the Apostles themselves and somtimes Apostles Pastors and Elders were taken as Synonima's though really differing amongst themselves in gifts and offices as to instance James the first Pastor or Bishop of Jerusalem was also a pillar and an Apostle John the great and beloved Apostle is in his Epistle called the Elder And in that great Synodical assembly Acts 15. the Elders are in joynt commission with the Apostles and being men of an extraorindary spirit also as appears by all those of the first unction as Stephen Ananias Barnabas c. and the rest of the brethren who went abroad upon the persecution of the church and preached and wrought miracles every where Acts 8. Object But here some may say this is to level all officers and to make the Apostles themselves but of equal authority with the ordinary offices of Pastors Teachers Elders c. I answer Not at all for though I grant some purity in their gifts being both extraordinary in their first unction yet the first twelve in some acts of their offices were to excel all others as is evident by Acts 1.22 when the eleven chose Matthias into Judas Bishoprick Peter urged that one must be ordained to be a witness with them of the Resurrection that was conversant with them from the baptisme of John to the time of Christ's resurrection as this was a great part of their office to bear witness of the life death and resurrection of Christ unto the world and this they could attest as truth as eye witnesses being with Jesus all the time he went in and out amongst them and herein they surpassed all others that came after Secondly They excel all other officers in that they had their commission immediately from Christ to convert disciple and baptize all Nations into the faith but all other officers had it derivatively from them Thirdly They had the pre-eminence in gifts of miracles which was most frequently adjoyned to their Ministery for the confirmation of their Doctrine But it is very inconsequent that the whole Apostolique office is quite ceased to the church because some of the most eminent gifts and endowments of that office as it was in the Apostles of the first institution are ceased which
Sermon in the City of Exeter to wit M. Lewis Steukley a workman that need not be ashamed who occasionally in that discourse spoke of a great man's Steward in Scotland really possessed with the Divel who was tormented so sore many days that his tongue was swollen without his mouth to that magnitude and extensiveness that it was impossible for him to bring it in or contain it within his mouth and so thereby was utterly deprived of all use of speech yet however in that horrid posture and speechless there was a clear distinct voice heard within him saying unto that Minister that Minister that came to visit the possessed party being his neighbour That he might save his pain for that the person possessed was his own To whom the Minister answered I cannot believe thee Satan for thou hast been a lyar from the beginning Then the spirit or voice within would answer again Be gone for he is mine To whom the Minister replyed If Christ died for him thou hast no interest in him and I will try with my God by prayer to prove thee a lyar Satan Whereupon he departed and left the party miserably extorted and tormented and as he was in his way returning to his house it was in his thoughts to pitch upon some certain faithful christians to joyn with him and assist him in this duty to God on the behalf of the possessed party and to send for them as soon as he returned But observe the providence when as he came unto his house he found all these persons there coming on other accounts to speak with him which he in his thoughts had in the way pitched on when he saw that he admired and blessed God for the providence and presently told them that he intended forthwith to send for them all in particular to assist him in duty and prayer to God for the recovery and releasement of such a person possessed by Satan and would try their interest with God for him and on his behalf they gladly heard it and entertained the motion and so continued that evening some hours together very fervent in prayer and after the duty performed they all departed to their several rests The next morning very early the party possessed came to the Minister well composed and sensible and his tongue restored to his wonted bigness and station speaking to the Minister plainly and distinctly that he wrestled with God for him for he affirmed by his prayers he was healed and delivered from the evil one that vexed him The Minister demandsed him By what time he had releasement He answered by such a time in the precedent evening by which the Minister found it swas about the same time he was in prayer to God for him and so both Minister and party gave glory to God for it This was the sum of the story and he avouched he had it from a godly Minister of his acquaintance who received it from the Minister's own mouth that was the actor of it and coming from so serious and godly man and especially in the publique exercise it deserves as much of an historical faith as any story of like kind whatsoever And why the church should now want miracles I know not seeing the primitive christians had that abundance of them if it is not because that the church of Rome have of late so cheated the world with so many legends of them that we will now give credit to none because there are so many false ones coyned and so by reason of our little faith we are deprived of them But to return that I may not seem singular in this opinion of the continuation of Apostles in the church of Christ which I press not as a matter of necessary faith but dogmatically only I shall recite some of good authority to defend me from the censure of singularity herein but for such opinions as are only conversant about the accidentals of Religion I would have that of the Poet recognized Hisce Veniam petimusque damusque vicissm And first D. Hammond Resolv 6. page 351. asserted That in the primitive times Bishops were usually called Apostles and manifested that the notion Apostles is not always taken properly or strictly to be understood And M. Parker Of the Cross part 2. 126. affirms That the ancient church extended the Apostolical times beyond the age of the Apostles even to the Nicene Councel and therefore some Authors and persons of antiquity are said to live Temporibus Apostolorum in the time of the Apostles that lived about 300. years after Christ and our Bishop Jewel admits of these first five centuries of years after Christ to be Apostolical pure and uncorrupted for the main and therefore I cannot see what disadvantage or inconvenience can happen to the church of Christ by the entertainment of this dogmatical point and tenet but rather much many ways by want thereof for as I said before what general or universal officer doth the church now enjoy that can rightly preach abroad to the conversion of the Gentile Nations in the world unless under the notion and office of an Apostle for all other ordinary officers are meerly relatives and cannot move or act authoritatively beyond their own proper spheres and relations to wit their flocks and churches unless they will hereby inevitably grant a liberty of prophesie to all gifted persons and so rank themselves amongst those that do it only virtute doni non authoritatis unto the unconverted world and to acknowledge that it is only done virtute doni is to slight the authority of the church and tacitely to conclude that the church hath no power in it to confer such an office whereby Christ may be publiquely taught unto the Gentile or Heathenish world for it is clear that the preaching of the Word unto the world is an act of authority Rom. 10. and Matth. 28.19 for how shall they preach unless they be sent and to prophesie interpret or preach the Word virtute doni was only a relative duty and permitted and exercised within the church assemblies only that I can collect either from the practise of the first churches in the Acts of the Apostles or their Epistles and therefore all that were sent to the conversion of the Ethnick world were sent ordinarily from the church some extraordinary cases only excepted which never amounts unto a rule in the notion of Apostles as was Paul and Barnabas c. and for want of the continuation of these ordinary officers in the church we are enforced to maintain heterodoxical opinions concerning the authority the power of preaching missions c. and in effect conclude with the Papists that there must be an universal Bishop or at least as absurdly universal Elders Pastors Teachers Ministers being meerly relatives that must have power over the whole world From the discoursed premises I shall only add this argument If the word cannot lawfully ordinarily be preached to the conversion of the world either by private christians or
and good works as formerly she did as the true effects and issues of that love or else c. Hence Note Observ That the contemplation of grace is the only Gospel motive unto true repentance The commemoration of God's former gracious dealing unto a backslidden soul will operate very strongly if not judicially hardned to recal him unto his God The straying prodigal experienced this truth in himself Luke 15.17 when he came to himself and considered how that many hired servants in his fathers house had bread enough and yet he starving for hunger it made him to reflect upon that full and gracious condition when he was as an obedient son with his father which moved him to set on the resolution to be a Trewant no longer but to arise and go unto his Father and say Father I have sinned against heaven and before thee If any thing will break the course of sin and recall the heart unto its first love the consideration of the former gracious dealings of God with it will effect it It will reason thus with it self was it not better with me when I kept close to God then now it is since I have broken with him Was not my soul more at peace within it self when I was more zealous of God's glory and of keeping his commands then now when I am more remiss and colder in my affections both towards God and christian duties Was not then my food more spiritual and my delights more heavenly then now when I am clogg'd with the vanities of this world and the bewitching lusts thereof Had I not then a freer access to God and of a freer spirit in my approches crying Abba Father then now having strayed from him instead thereof having a spirit of bondage and of fear In short when I kept close with God did not a face of heaven as it were appear in all my performances and relations but now having departed from him all is turned into hell and bitterness against me Surely those considerations of grace formerly received will work more upon an ingenious spirit then any thundring Legal threats whatsoever yet I add if these will not do Christ hath another course and method and can come judicially and remove his candlestick from amongst such obstinate and unrepentant sinners Observ 2. Another Note is That true Gospel repentance consists not only in changing the mind but of practise and conversation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rescipicite to wax wiser or repent do not only consist to grow wiser in the judgement but in the choice of the practical affections also If the will be not right as to its objects as well as the judgement it will not denominate a true repentant The church of Ephesus was right as to her faith for which she suffered in patience yet her practise and affections were not streight for which she had the check and commanded to do the first works works of love works of charity works of piety which formerly she had been zealous in In true repentance there is a Terminus a quo and Terminus ad quem Turn ye turn ye every one from the abomination of his ways there is the terminus a quo but this is not all a negative righteousness will not serve turn but there must be Terminus ad quem a positive righteousness also There must be a doing of the first works of holiness and godliness towards God and of love and righteousness towards all but more especially towards the houshold of faith These are the adequate ingredients of true and Gospel repentance It is a gross deceit in many that think that they have believed sufficiently and they have repented sufficiently when they have altered their judgment or at least their weather-cock opinion from one external form unto another as when an Episcopal man is become for a Presbyterie O most kind and benigne Sun-shine quoth he but when a Presbyterian turns Independent in judgement he presently cries out that heaven is opened unto him never considering that the kingdom of heaven does consist in godliness and righteousness but in outward forms of worship which if rightly regulated somthing of each might be rightly admitted to make a just composure In the next place some think their repentance very sound when they have changed one errour for another when of an Arminian or Pelagian are become Antinomists rightly so termed denying and opposing the morality of the Law as a rule of duty obliging unto christians when of an Arrian or Antitrinitarian are become Tridheites or worshippers of three Gods c. So corrupt is the heart of man that will make his own opinion an Idol and all that looks not that way nor brings any flowers to that sacrifice and yet otherwise apparently gracious shall neither have the title of a true believer or a repentant soul amongst them Therefore with all such I would leave this Scripture as a Signet upon their finger Remember from whence thou art fallen and repent and do thy first works Observ 3. Another Note from the authority of the person Christ that gives this memento is That Christ's commands in his Word should be very powerful and efficacious to bring us unto repentance Shall Christ be our Anamnestes or Remembrancer and set our faults before us by his Spirit in the Word and shall not our hearts be molten for it Shall he call from heaven to us in his ever-living word of Prophesie and shall we not intend or hearken to that heavenly vision He gave but one glance on Peter reflecting on his unkindness and denial which caused Peter to turn aside and weep bitterly And shall he not only look upon us with his daylie providential acts of goodness and mercy which leadeth unto repentance but give us line upon line and precept upon precept and yet not return by repentance It is the signe of most obdurate hearts and of stiff-necked sinners But some will say We want wills to it and if Christ gave wills as well as commands we should readily follow him I answer first Where Christ lays his commands on his chosen ones he also gives there the first grace of his Spirit to enable to obey that command and we know the Spirit may be opposed and the Spirit may be quenched and is so often by our own defects and by reason of the abundancy of corruptions so that the want of wills to good things proceed from our own base and corrupt wills not for want of power from Christ who commands us to them but take notice though the operations of the Spirit may by the Elect themselves be opposed darkned and quenched partially but not totally and finally but at last will get the victory in bringing forth the work of God unto perfection Secondly It is in vain for persons in an â—nregenerate state to complain for want of wills for before Christ moves thereon by his Spirit of grace they cannot rightly will any good thing or work but the first grace being given
to them and as apt to hear them as they you But I confess you have those christian societies and churches among you that are as Lillies shining in graces among those Thorns and unfruitful Nations and to retard our reformation in church and ordinances till all be squared and hewn fit for this work or before the Magistrate compels all unto this work is a vain expectation seeing that there is so much of that old leven of our ancestors National Churches National Officers Birth priviledges and Ordinances on that account c. still remaining in the hearts of most amongst us that it will not only render the work of a full reformation in this generation most difficult but the attempt thereof rather dangerous and prejudicial not only to the faithful in this Land but generally to the cause of Christ in all the reformed Nations round about us Witness the intemperate zeale of many that lived in the days of the first reformation who became a reproach and a shame in their irregular attempts about this work Though they had good hearts and desired and aimed at good and just things yet they prosecuted it not justly for to denominate a good action or work The thing it self desired and attempted must not only be a good and honest thing in it self as a full reformation to God's word is but it must have other honest circumstances in it also 1 The time when must be considered in such a time when God and a clear providence calls unto it 2 The manner how must be considered in a peaceable maner it is to be endeavoured and promoted as the work of the spirit of peace not with wars tumults and rebellions against Magistrates which is as the sin of witchcraft So that the best action may lose its reward and the atempters thereof suffer justly for the unjust prosecution thereof It is a sure rule to christians that they are to do no evil that good may come thereof We are not to sin against the Laws of God nor his Ordinance of Magistracy unless cases of inevitable necessity where God will rather have mercy then Sacrifice to promote any just end or good whatsoever for we are bound to walk by the rule of God's commands and precepts not of events and providences Therefore all ye faithfull ones of this land be wise and sober in this your way of temptation stop not the current of God's reformation by your precipitate and irregular actings be you still and you shall see the salvation of our God You see the main hinderance of this full work amongst us even the old leven of false worships derived and left unto us from our ancestors God will remove this more and more by steps and degrees and that more generally and will enlarge the Tents of Jacob among us if we provoke not God by our sins towards him But to expect a total reformation never look for it until the day Star shall arise with an incomparable glory In the interim let us walk honestly and soberly like children of the Light serving and fearing God and honoring the King and then God will make them unto us Nursing Fathers and Nursing Mothers And most happy and blessed are the people that have their portion and lot in such a Land Object But after all this an Objection may be risen The church of Pergamus had those among them that held and maintained the doctrines of Balaam and the Nicolaitans and practised spiritual and corporal adulteries so held the church of Corinth Thyatira had the doctrines of Jezabel Galathia the Jewish doctrine of circumcision and many other great corruptions were among those primitive churches as drunkenness denying the resurrection incest eating things offered unto Idols and the obscenity of the Nicolaitans Yet these are still called the churches of Christ his seven candlesticks his faithful ones called and elect And are not then our Parochial churches our National churches as truly churches of Christ as those were And are they not as sound in doctrine and practises as those first primitive christians and churches were and so deserve the Name of churches of Christ faithful elect and called as well as they 1 I Answer We are to look unto the first institution of all churches if they are gathered and planted by the Ministry of the Gospel and Spirit they are truly churches of Christ elect and called though in process of time the envious one sowed plentifully among the good Wheat his Tares and Darnel as among those of Corinth Pergamus and others in the Primitive time yet I believe Christ had but a few things against theirs in respect what he has against ours they were but corrupt in part ours all leprous they lost but some members we the very vitals For I much question whether our National churches were of this Gospel structure as those primitive churches were at the first seeing we read in History of their civill institution and beginning being so divided or ordained by the politique Laws of the Nation Yet withall I say we had the sincere faith of Christ here preach'd amongst us presently after if not in the very Apostles days by Joseph of Arimathea as Historians testifie this good seed was almost lost among us but again revived by the providence of God in after ages but held captive and low under the Tyranny of Antichristian darkness yet doubtless God had here and elswhere his invisible church and elect ones Our succession to the Apostles is by cleaving to their doctrines and so we own a succession from them but not a visible succession of churches for so we have sayled under the Antichrists raign and tyranny over us and to plead that our parochial Societies are churches of Christ is but at best to plead that our Hundreds or Counties are churchdivisions Presbyteries or Ecclesiastique Jurisdictions also being of the same civil institution with the former But some write that Dionysius Pope of Rome was the first divider and institutor of Parishes about Anno 267. and brought into England by Honorius Bishop of Canterbury as learned Master Selden in his Book de Decimis testifies 2 I Answer If our churches were right in their first institution gathered by the word and spirit we have as really lost the very being of our churches under Antichrist's raign as the churches of Corinth Pergamus Ephesus Smyrna c. under the Saracenical tyranny and Mahometanism And therefore there is as great need to call our churches out of Babylon and to restore them from Antichristianisme as Pergamus c. of the miserable captivated Asian churches from Turcism and Mahometanism unless we grant that the whore of Babylon had the keeping and was the preserver of the Ordinances of the true Spouse and had the power of the Keys committed unto her And therefore the authority that many churches pretend unto by succession of churches is but a sorry one and at the best but Antichristian and Popish Lastly I Answer That it is not corruptions in
life in the Paradise of God c. all being variety of expressions to set forth the great and excellent glories of the other world Christ did formerly promise the participation of himself in that his glorious kingdom to the conquering Saints under the Types of Hidden Manna Tree of Life and in this verse as the morning Star Christ is the bright morning Star First Because he then brings comfort with him to his afflicted churches Secondly He brings light with him to his ancient people the Jews that now sit in darkness and in the shadow of death Rom. 11.25 2 Pet. 1.19 This morning Star is the same with that Sun that rises in Malachy 4.2 with healing in his wings and must of necessity signifie Christ's personal appearance again as the greatest part of the crown and reward of his faithful ones and for the healing enlightning and conversion of his ancient church and people the Jews Hence Note Observ That Christ will appear again to the comfort of his afflicted Gentile churches and to the enlightning and conversion of his ancient people the Jews before the ultimate end of all and general judgement Because then is a day of total destruction not an appearance for the conversion of them that are in unbelief That is the time when the Saints receive their utmost glory not striving ruling and over-powring the Nations Christ then delivers up all power unto the Father 1 Cor. 15.24 therefore that is no day to give power into their hands over the Nations In the day of ultimate judgment Gog and Magog and all the churches enemies are caught and cast into the Lake of fire and brimstone for evermore cap. 19. 20. Therefore it is no day of ruling over them for that day then will be past and over To conclude the Saints temporal reigne begins with the appearance of this Morning Star and ends with the final destruction of all the wicked but their heavenly glory shall never end And for the conclusion of this chapter Vers 29. He that hath an ear let him hear what the Spirit saith unto the Churches Let the wise intelligent christian consider and ponder what the Spirit saith to each of these churches and from the often repetition of the Spirits memento in these words take this conclusion That Christ's Doctrines and Prophesies cannot be too often inculcated upon the hearts and memories of his people CHAP. III. Verse 1. And unto the Angel of the Church in Sardis write these these things saith he that hath the seven Spirits of God and the seven Stars I know thy works that thou hast a name that thou livest and art dead CHrist proceeds with his charge against the church at Sardis superscribed unto the Angel or chief Minister of that church for the reasons before specified chap. 2. v. 1. Write these things saith he that hath the Spirits of God and the seven Stars I cannot joyn unto their Interpretation that makes the seven Spirits and the seven Stars to be all one to wit Christ's seven Angels of his Churches which he carries in his hand cap. 1. 20. so it would seem a tautologie whilst a more convenient sense may be found applicable to it to wit These things saith he which hath the seven Spirits of God that is the Spirit of God in his sevenfold graces and perfections for the number seven in all Prophetical writings doth intimate perfection as cap. 1. 5. and 4. 5. and this sevenfold spirit of perfection being Christ's own spirit and being sent by him and at his disposal and therefore Christ may be truly verified to have the seven Spirits of God or the sevenfold operating Spirit of God as well as the seven Stars in his hand and disposal Hence Note Observ That the Spirit of grace and a gratious Ministry are the special inseparable gifts of Christ towards his Churches They are inseparable companions where the one doth go the other is present also If Christ comes with seven Stars in his right hand he comes with the seven Spirits in his left hand to that people also A true Ministry and the Spirit are never separated Though I should not ty up God to those means only yet ordinarily it is in vain to expect Christ in the Administration of the Spirit without the Ministerial Adminstration of his Stars and Angels They are as it were the Charioteers of the Spirit The Word is the Spirit 's Vehiculum or Chariot but the Ministers thereof are those that carry and support this Chariot on the shoulders never think that the Spirit the glory of this Chariot will come or rest in our Temples unless it be brought unto us by the feet of those Stars those beautiful ones that bring the glad tidings of peace God hath so linked together in his all-wise decrees and predeterminations the concatenation of subordinate causes or mediums unto salvation that ordinarily one cannot be effected without the other and so we are saved by faith in Christ through the sanctification of the spirit and word One will not doe this work without the concurrence of the other but when Christ comes with them joyntly together either to a particular Soul or Church he makes them of a wilderness and a land of darkness a Goshen and a land of light And happy is that people to whom Christ so cometh with his seven Spirits and his seven Stars with his gracious Spirit and spiritual Ministry and for such whose lot is fallen in such a Land I say their lot is fallen in a goodly Heritage But what is the reason that Christ here appears under this representation of one that hath the seven Spirits of God and the seven Stars I Answer Christ is upon discovery of the hypocritical defections of the church of Sardis and thererefore he needs to appear not only under a searching piercing and spiritual administration as one that can search the reines and hearts cap. 2. 23. and as one that hath the seven spirits of God or the sevenfold searching Spirit of God which knoweth the hidden things of man but also under a lightsom administration of the seven Stars for a further discovery and conviction of their hypocritical practises and therefore the church of Sardis's hidden hypocrisies and inward rottenness being searched out by the Spirit of God and made manifest by the true light and Ministry of the seven Stars Angels or Ministers of the word he falls upon them with his charge against them and tells them I know thy works that thou hast a Name that thou livest and art dead Hence by the way Note Observ That Christ's spiritual Ministry in the hands of his Ministers and Embassadors can try the secret and hidden things of man The spiritual man saith the Apostle judgeth all things and is judged of none And if a private spiritual member may judge Judicio discretionis then surely much more the publique Embassadors and authorised Ministers of Christ they can try by the Word and Spirit whither our works profession
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
needs be sure and firm for In him according to that of the Apostle 2 Cor. 1.20 are all the promises of God yea and Amen and that he may get the better faith and credence thereunto he adds another title The faithful and true witness Paul could publiquely profess That he was a faithful witness of the mind and counsel of God to his discsples and that he had hid nothing back that did necessarily conduce to their salvation and think ye that Christ in these Revelations hath not dealt as the faithful and true witness who is the God of all truth himself O ye of little faith that will not believe the truth of those Prophesies the downfal of the Beast Babylon and the whore together with the resurrection of the witnesses and the churches glorious restored state on earth before the end of the world which are clearly and fully asserted and evidenced from this book of Prophesies Hath not Christ promised it that is the Amen in whom all the promises are yea and Amen and coming from him that is the true and faithful witness that can never fail And to take off all suspition of failure of the truth of those prophesies there is a third property here added The beginning of the Creation of God This hath relation to that description of Christ in chap. 1. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be rendred either The beginning of the Creation of God or The principality of the Creation of God For Christ is both the beginning of all creatures for by him all things were made and without him nothing were made and he is also the supreme Prince and Governour of all the works of the creation for so it necessarily follows That all things should be subject to his principality and government who did at first create them and give a Being to them Therefore to shut up this The sayings of these Prophesies in this book must needs be sure and come to pass in their appointed seasons seeing the Amen the faithful and true witness and the Creator Preserver and Governour of all the works of the Creation hath said and spoken them who will not then believe them coming first from so faithful and true a witness and from one who is the beginning and Prince of the whole creation and therefore most able to perform them Verse 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot This church of Laodicea as she comes last in place so she comes last in spiritual graces of all her sister churches Christ findes nothing in her that is truly commendable Even in the churches of Sardis and Pergamus though as good as dead and mixed with much corruptions yet there was found in them somwhat praise-worthy some undefiled Names that were not carried aside by the false Doctrines of Jezebel but in Laodicea nothing is found commendable and therefore she hears of nothing from Christ but matter of reproof and of the desperateness of her spiritual state and condition Doubtless there were some sincere faithful Witnesses in this church of Laodicea notwithstanding the Spirit 's silence in it or else she could not be properly numbred as one of the golden candlesticks or as a church of Christ their number being but small they were not sufficient to give a denomination unto the whole for indeed a body politique whither civil or spiritual is to be denominated sound or unsound from the major part as in the case of particular souls or persons if grace be more prevalent in degree in the soul then sin and corruption it is to be tearmed a sincere gracious soul but if sin be most prevalent it may be justly tearmed a sinful and unregenerate soul So is the case of political churches if their frame constitution and matter be most unsound and corrupt such churches are not to be denominated sound healthful bodies We are not to call darkness light or light darkness Though for their profession of their faith they be called churches of Christ yet for the deadness thereof they may with Sardis be rightly tearmed dead ones yea twice dead and to be plucked up by the roots Doubtless under Prelacy both English and Romish there were and are diverse pretious christians and Saints of Christ as in the days of Elijah when the Idol of Baal and his worship and the Priests thereof were exalted yet then in that corrupt state of Israel there were seven thousand that bowâ—d not the knee to Baal yet them few faithful ones in the days of Elijah or those in the days of Prelacy c. Popery came far short to denominate Israel at that time or our English or Forraign Nations under that corrupt frame or temper of antichristian Prelacy to be praise-worthy churches or sound sincere and healthful in their general matter frame or constitution But to return to the charge against Laodicea I know thy works that thou art neither cold nor hot Laodicea was of a strange mongrel composure and temper neither cold nor hot moulded and compacted as a certain odd extraction of two contraries cold and heat I thought before this that that maxime was in all things unquestionable In medio consistit virtus It seems true Religion will not admit of that Principle for Laodicea is here blamed to be in the mean that is in a frame or temper which is neither hot nor cold By hot is here understood one that is zealous fervent in spirit for the truth and worship of God that cannot endure any corruptions will-worships or superstitions shall be admitted in the true christian Worship and Religion and such a one is called a hot fervent or zealous christian and this can never be too intense as unto the degrees thereof if it be considerate and according to sound knowledg The ignorant inconsiderate zeal is reproued and condemned as dangerous and pernitious not the sound and orthodox It is not with God's graces as with moral habits of vertues wherein both the extreams straying from mediocrity either in the excess or in the defect are faults and vices as the excess of liberality may run into prodigality and the defect into covetous parsimony or the excess in fortitude may be called temerity and fool-hardiness and the defect cowardise and pusilanimity and so in the rest but in gracious habits the case is different Souls cannot exceed therein Be ye holy as your heavenly Father is holy no less then an aim unto perfection will serve turn be zealous fervent boyling hot for God and his truth it being sound and considerate it will admit of no mediocrity Lukewarmness or half friend to God and his ways is equally an abomination in God's sight for he requires the whole heart as is coldness or deadness it self and therefore this strange commixture of tempers in Laodicea is exploded by Christ as most dangerous and pernitious and therefore adds I would thou wert cold or hot Hence Note Observ A lukewarm temper among
Christ's own white rayment to cover their shame and nakedness think it sufficient that they have their silken coats or their formal Rochets a call from a rich personage and some Lording Prelates and then all is well but alas they see not that they are miserable and naked for all this Though I should not contemn moderate and modest garments yet Elijah in his hayrie mantle or John Baptist in his leather girdle and garment of Camels hair in the way of Christ will attain the honour of true Prophets unto themselves whilst the silken Priests in their own way lye naked unto the shame and contempt of all I speak not this to the reproach of any but to discharge my conscience like a good Phisitian must ly ope the wound and search it fully before he 'll cure it or like a faithful Pilot that will discover the dangerous shelves and Rocks to all passengers that they may avoid the danger and if I be judged by any to have said too much herein or beside the purpose I answer in the words of Paul in 2 Cor. 5.13 For whether we be beside our selves it is to God or whether we be sober it is for your sakes Christians 3. In the last place Christ adviseth Laodicea To anoint her eyes with Eye-salve Indeed she was dark and blinde to purpose and therefore had need of Eye-salve to make her see the way to everlasting happiness And where is she to get it But from Christ who applyeth the whole remedy for her disease Gold to relieve her poverty white Rayment to cover her nakedness and Eye-salve to cure her blindness Hence Note Observ That they that will truly see the way to eternal life must come to Christ to receive Eye-salve from him He is given as a covenant to open the eyes of the blinde and to lead them in the paths of life it s in vain to go to our own prudence or carnal wisdom that would more entangle us and lead us out of the way according to that saying of Christ in John 9.39 I am come into this world for judgement that they that see not should see and that they that see that is in their own wisdom should be made blinde Christ made an Eye-salve for the cure of a blinde person in John 9.6 of his spittle and clay of a compound matter proceeding from his mouth and the earth whereby he made the blinde man see Christ somwhat follows the same method in his compositions of Eye-salves which he uses towards his spiritual blinde souls that he takes to cure first he gives us the knowledge of our selves and of our own earthy matter and that we savour in our unregeneracy nothing but of earth and earthliness Next he brings us to the knowledge of himself and his Word which proceedeth out of his mouth and so makes us an happy composition and Eye-salve whereby we see our poverty our shame and nakedness and all our spiritual wants and also where remedy is to be had to heal and to save us from all our maladies and indeed this is as great a blessing as Christ can bestow upon us to be truly sensible and to have a clear sight of our condition it is the next step to amendment it is ignorance and blindness that makes us err and go astray but true saving knowledge will keep us close to God's commandments If we take any other Eye-salve to anoint our eyes with save what Christ hath prepared for us in the Panacea or Treasury of his Word we may take Bird-lime instead of Eye-salve which will close our eyes the faster They are not the traditions of men nor the wisdom and understanding of the wise that will make this precious oyntment but it is a spiritual quintessential extraction and oyntment drawn out by the Spirit of Christ out of the holy Limbeck of his Word and applyed by him unto the blinde Patient that will make him see the glory of God and his grace and to praise him for it unto eternity Vers 19. As many as I love I rebuke and chasten be Zealous therefore and Repent If it be demanded how this verse coheres or hath relation to the precedent discourse I answer Very much it being added as a motive reason or argument to the church of Laodicea to use the remedy which Christ counsels her unto If Christ will not spare his own children when they refuse his counsel it is time for them to look about to be more zealous and repent And secondly To assure her That though Christ comes with a most bitter chastisement against her for her sin yet it is as a father in love with the rod of wholsome discipline as admonition reproof correction c. That the man of God may be perfected and prepared to every good work 2 Tim. 3.16 and if all will not do Christ hath another rod a bitter rod even for those his professed children too a quite casting off and spewing them out of his mouth for ever Quest But how can Christ be said to love such that he so bitterly chastiseth I answer Christ chastiseth his children not to destroy them but to bring them to amendment and to save them if possibly he may Christ's rod of Discipline is not a destructive rod but according to that of David With thy rod and staff thou hast supported me and therefore he tells Laodicea here that she should not despair of his gracious acceptance for the great punishment that was coming on her for he tells her that they are such as he loves whom he rebukes and chastens and therefore adds Be Zealous and repent if she expects his fatherly goodness to be continued towards her Here are two degrees of this chastisement Reproof and a Smiting Whence Note Observ When the word of reproof will not serve turn to reclaim obstinate sinners a smiting chastisement must be added thereunto If the word of reproof will not fasten on a Delinquent the stroke of Discipline must but always in Christ's order and method not presently passionately and rashly but advisedly soberly and in love according to the advice of the Apostle after the second or third admonition that is after several ways taken for his recovery and all in vain then such an obstinate sinner is to be rejected and chastised with the sharp rod of Discipline What else is to be expected after Christ's long admonitions and reproofs towards us but that he should come with his sharp rods and chastisements towards us when all his convincements will do us no good nor his rebukes draw any profit or fruits of amendment from us Surely if he do love us he will chasten us which is another Note Observ 2. That as many as Christ loves them he chastens If we be children and not bastards his rod shall walk among us Heb. 12.7 8. Think it not strange when the Saints of God are afflicted chastised and corrected it is because they are children because they are sons and beloved of