thereon and in Rev. 4. the two Gospel Witnesses are said to be the two candlesticks to wit the two churches of Jews and Gentiles with their two Olive branches by their side to wit the two administrations of Law and Gospel which are always pouring out their oyl for light into the ministerial Lamps of these golden candlesticks Here must needs be then much light and truth for these are the two anointed ones that stand by the Lord of the whole earth Zach. 4.2.12 and 14 verses CHAP. II. Verse 1. Unto the Angel of the Church of Ephesus write these things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks THe general preface to the seven churches and of the whole Book being finished in the first chapter wherein was considered who was the Author of these divine Revelations and that was Christ under divers denominations and similitudes some appropriable only to the divine nature some to the humane clearly notifying That that person that appeared unto John was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Christ God-Man who gave these Divine Revelations unto John some immediately by himself some by his ministring Spirits the Angels for though the greatest part of these Prophesies are given and signified by the instrumentality of Angels yet it may be truly said that Christ doth it for it is a known rule What is done by another at ones Order and command is done by himself Christ he is the Author of those Visions he gives them out to John and John he is the recipient instrument and the subordinate Author and is commanded to write them and make them known unto the churches and in the first place in this second and third chapters John is commanded by Christ to write those premonitions to the seven churches which in their order shall be handled But in the way before I fall upon the particulars it will be worth the enquiry Quest Why John is commanded particularly to write to each church of the seven apart To the Angel of the Church of Ephesus of the Church of Smyrna of the Church of Pergamus c. I answer for divers reasons First They were not guilty of one and the same faults and as their defections were divers and various so ought they to have various and divers reprehensions So likewise their graces and endowments were various so ought they to have divers and various encouragements therein The more obdurate and high-handed sinners ought to have the sharpest and highest reproofs and censures but the more flexible and tender-hearted ought to be dealt with the more tender hand of love and compassion Secondly The several charges are drawn against each particular church and so sent unto them by the hand of their own peculiar Angel Minister or Pastor to shew unto us that they were not to seek for any extrinsecal power or authority over themselves Christ is the common and general admonitor and reprehender of them all each of them are solely and singly under his reprehensive power and jurisdiction The Angel of the church of Ephesus hath only received commands and reproofs that relates to the church of Ephesus so the Angel of Smyrna for the church of Smyrna and the Angel of Pergamus for the church of Pergamus c. The Angel of the church of Ephesus did not receive commands or reproofs to impose them juridically on the church of Smyrna nor Smyrna on the church of Pergamus or on any one of the seven either singly by it self or joyntly with any of the others one two or more They were not to be superintendents or to have a prelatical authority over the rest there was no cathedral then at Ephesus nor in any of the other six the name of Archiepiscopacy and Hierarchycal Supremacy was then unknown in the little well-ordered Christian world or rather Common-weal Bishops then did look no farther with an eye of authority then over their own flocks neither then was it known that a combination of some few churches or rather officers of churches under the name of classical Elders provincial Elders or National Elders should have the sole power and jurisdiction over the rest of the churches of Christ in their vicinity Ephesus then as unto outward authority was Independent Smyrna then was Independent and so were all the rest The churches could then and also now can act consultatively by way of advice by their Elders and Brethren either joynt or singly but not juridically by way of authority over one and another The churches of Christ are all Peers respecting their authority yet in their graces and perfections amongst themselves differing from one and another in glory Christ keeps the sole Legislative power in his own hand and what he communicates thereof unto his churches it is not that they should be lords over their Sister-churches faith but that they may within their due bounds exercise their wholsome admonitions and censures according to the Word of God Christ will not suffer one church juridically to censure another sister-sister-church though corrupt for there is no such authority given them Christ keeps that prerogative in his own hand he reproves and censures the whole seven Asian churches himself but suffers not one or more to do it over the rest And one great reason of this is That if Christ had granted such authority unto one church over others that that church which becomes most potent and most countenanced by the secular powers though most corrupted in doctrine and worship will undertake to censure the soundest and most orthodox churches of all as the Arrians did of old in the times of the sons of Constantine the great and their Successors censure chastise and vex even the soundest and most faithful churches of Christ And the idolatrous apostatized church of Rome under this pretence of having authority over other churches do even fulminate out her direst Anathemas on all other churches though the faithful and undefiled spouses of Christ Be wise therefore ye true spouses of Christ hold fast the liberty wherewith Christ hath made you free lest ye subjugate your necks and precious faith unto the idolatries of the spiritual harlot For this very reason Christ gives his particular censures and reproofs to each particular church according to their peculiar failings and errours that one more corrupt church might not undertake to censure that which was less corrupt But if it be demanded how a sound and faithful church of Christ should carry it self towards an erroneous and backslidden corrupted church I answer They are to use all means for their recovery and that in love and charity First They are to advise them and admonish them of the danger of their ways charitably not juridically as a church exercises towards her own members Secondly They are to pray for their healing and recovery out of their spiritual Maladies If all this will not do to their amendment they are to withdraw communion from them and to leave
denied the instrumentality of his Spirit be sure that in stead of a Zion such will erect a Babel and being ignorant where the green pastures of the Gospel lies they will like idle Shepherds either starve the sheep of their flocks or at least poyson them with unwholsome herbage And these I account as sufficient rules to try and examine false Apostles and Teachers by and to find them liars Object But an Objection may here arise from him that hath the first call of abilities from God That if I count it so necessary for him to denominate him Orthodox in his call to have the additional call of the church also But then saith he to what church shall I repair to receive this call seeing there are so many that are pretenders to be the true and right churches of Christ and that the alone ordaining authority is in them and not in others This is indeed locus lubricus a slippery question and I should be loth to deal with it lest I should offend the contrary minded by ventilating my judgement herein but I profess ingeniously it was neither men nor parties self interests nor by-affections that did lead me first to this undertaking but only the general good of christians unto which the Lord moved my heart with much singleness of Spirit being clearly unbyassed and not so over-much engaged to any of the new parties of these times but that I can reserve my judgement free to close with truth wheresoever I can find it And therefore I think it not amiss but to prosecute my first intendment in the singleness of heart to endeavour to clear up truth according to the scantle of my judgement not as walking in the clouds but in plainness and perspicuity though for my reward I may have his hire that traced truth so near at the heels that had his teeth dashed out for his pains but if I be a fool herein yet being reputed a fool for the promotion of truth it will be some comfort and if I suffer loss herein yet this consideration will consolate Magnis tamen excidit Ausis First then to the business Understand that the word Church in Scripture is ordinarily taken to avoid all criticizing upon the word to be the company of the faithful gathered out of all Nations by the ministry of the Word and Spirit and this I conceive to be the genuine definition of the church which may abundantly be made good both by good authority and Scripture Now this church is either more improperly first called the invisible church or secondly more properly the visible church The invisible church comprehends only the elect and seeing their number to us are unknown therefore they are denominated invisible But secondly The visible church is either to be taken for the visible universal catholique church or secondly for a visible particular political church Now the question is concerning the church in this last notion for 't is apparent the invisible church as invisible hath not to do in visible and outward ordinances Neither secondly the visible universal church can by themselves or others their representatives convene for the institution of Officers for how can it stand with conveniency or with the least shew of reasonableness that all the churches of Christ dispersed and planted in the various and far distant corners and Ilands of the world should either by themselves or their representing Officers meet together in one catholique assembly for the disposing and conferring of all mediate calls and Offices And therefore Christ hath ordained that All wise order and gubernation in and over his mystical body the church that every part of this universal body I mean every particular christian assembly of the church catholique for every particular is part of the whole should have within their own limits and jurisdiction a full power to exercise all the offices and ordinances which Christ hath given and instituted for the good and edification of his church unto the end of the world Neither is the church to be called catholique in respect of any her Officers for we know no such office since the first Apostles that were so extraordinary gifted as to have the denomination of Catholique authority over the universal church though they may be accounted to have Jus ad rem fit to be officers of any parts of the catholique church and so to have a potential right thereunto yet actual they have not before their particular calls does invest them into Jus in re as well as their gifts and abilities does to Jus ad rem But the profession of that catholique universal faith which is one and the same in all churches over the whole world that gives denomination to the universal or catholique church therefore the results and conclusions of combined Churches Provincial or National may be only admitted as prudentially binding and obliging as Ecclesiastical Laws and Canons but not as having a divine authority stamped upon them though agreeable to the divine truth it self so that such constitutions are to be received and embraced not solely virtute authoritatis convocation is sed virtute veritatis propositae which if the same conclusions were enjoyned by a particular christian political church were to be received by all of that church not only for the truths sake therein but in submission to the divine authority of the church that commands and institutes them Such is the difference between prudential Ecclesiastique Edicts and Ecclesiastique divine Institutions the one is humane and binding only prudentially the other is divine and obligeth conscienciously These considerations being cleared I come to answer the question to what particular visible church must a candidate apply himself for a mediate authoritative call and mission to receive it rightly and according to the mind of God and satisfaction of a good Conscience I answer and take leave here first to distinguish and take notice between the bene esse and the esse of a call There may be particular churches which I cannot deny but to be truly churches of Christ but not true ones that is they may have being in Christ by faith as branches in the Vine yet mixed with much rottenness and unsoundness and as a leprous person is a man yet a sorry one so a church holding the faith which is as the soul and life thereof yet entertaining much corruption and errour may be truly called a christian church but a sad one So the Ministerial call does answer the constitution of the churches from whence they proceed It s observable that the off-springs constitution do follow the parents temperature strong issues are not to be expected of sickly parents Fortes creantur fortibus as Seneca so in politique bodies of particular churches if they are found and healthy in the faith their off springs are strong and healthy also then their officers and ordinances will be lively efficacious and virtual If ootherwise be with them they will lose much of their vigour life and vertue and
opens and shuts there is such an excellent Image erected like the first part of that in Dan. 2.32 Whose Head was of fine gold his Breast and Arms of silver It was a notable and noble saying of Constantine the Emperour unto the Pastors and Bishops of his time Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus Though he was the great champion of the church and the christians temporal Saviour yet he would not meddle with opening or shutting in Christ's church nor extort the Key of David or Christ's out of their hands to whom Christ left it for what is done by them is done by Christ as by his delegated power what they binde in earth is bound in heaven and what they loose on earth is loosed in heaven Christ will not suffer any to weild his Keys but those to whose hands he hath committed them according to his own method and way of directions who uses them contrary to this they will find them Scorpions in their hands ready to bite and destroy them instead of healing and curing Remember the example of Uzziah and tremble 2 Chron. 26.16 Was it not the downfal to Popery when Spiritual men turned Layicks and Bishops became Princes And on the other side Secular Princes handled the Spiritual Keys opened and shut as they pleased made Laws Edicts and Rules unto the church which was Christs and his churches prerogative only What undid our late Episcopal hierarchy in England but mixing sacred things with profane making Christ's and Caesar's Laws all one The Bishop he was made a temporal Lord to act in the Parliamentary and civil affairs of the Nation and in requital hereof the supreme Magistrate he is made supreme Head of the church to enact what Laws he pleaseth as in reference to the church and to open and shut to whom he wil by his high courts of Delegates and high commission c. such a church such a head a civil church a civil head such a church such laws such officers such keys such pow-Ar all prudentials and all of the present worlds wisdom and fabricating and therefore not strange that the fabrick lasted no longer but fell witâ—in few ages after the first structure thereof And is it not now to be feared that the church amongst us may be lulled asleep as in the lap of Constantine by over-much indulgence and temporal honours cast upon her and her Ministers Though I am not an enemy to their just maintenance and temporal comforts yet I am jealous of them that all is not Lamb-skin that appears so about them but that somwhat if not too much of the Foxes tayl lies undiscovered within What means else the bleatings of the cattle I mean their pressing after preferments extraneous as to their churches as Heads of Universities State-chaplains great Parsonages Commissioners and Tryers c. and so by reason of the want of Christ's own Key do often open to persons against whom Christ hath shut and shut against some to whom Christ hath opened So fallible are men that open with the wooden key of their own Politiques the Lord deliver our Soveraign Magistrate from the snares of these spiritual Machiavilians or Machiavilian Doctors that do teach the Magistrate to lay his Politiques as rules to Christ's church that would have him open where Christ shuts and shut where Christ opens It is equally dangerous unto both Magistrate and Minister to move or act out of their own proper spheres but acting in their own Orbs the one in his Civil Government and State the other in his Spiritual policy and church so both becomes gracious and honourable in their respective governments and dominions Quest. But what Shall not christian Magistrates do nothing in the church or execute no part of their Authority therein which God hath given them for the good of the church I answer First The Magistrate may exercise his authority for the good of the church in several respects First In protecting encouraging and countenancing the church in the service of Christ and defending their liberty therein and so become Nursing Fathers unto the church Secondly As Christ does approve and command obedience from all to Magistrates and their Laws as for God's sake Rom. 13. So Magistrates should approve and command Christ's Laws and Government to be observed of all within their respective boundaries and jurisdictions Thirdly If any proves turbulent seditious or factious in the church under pretence of liberty and so become a peace-breaker in the Commonweal the Magistrate may restrain him by his civil power Fourthly If any church member become a blasphemer an idolater an open delinquent against the first Table or transgressor of the second the Magistrate may chastise him for it over and above the censure of the church not as required thereunto by the church but by vertue of his own civil Laws that equally reaches all persons that transgress them whether Ecclesiastiques or others 2. But secondly in the Negative I answer That Magistrates have nothing to do nor are competent Judges as Magistrates of controversal points opinions doctrines or of things meerly relating to the church Christ never endued the Magistrate with such a power Therefore the argument is very prevalent a Negative That they have no such power The church alone under Christ is endued with that power of trying doctrines suppressing errors in opinions and judgements according to the rule of the Word Now to whom this rule was given the foresaid power was given but the rule was committed to the church only and not to Magistrates Mat. 18. therefore the said power of trying doctrines and suppressing errors was committed only to the church and not to Magistrates Object But may not Magistrates suppress errors and use their authority to that end when they are thereunto well advised by a Learned Assembly of Divines or able Ministers of the church Answ The Ministers of Christ if they be such advisers herein do first betray their trust and calling in their Master's service into the hands of the Magistrate plainly acknowledging that their Lord and Master hath not provided an Armory sufficient in his House and Kingdom to overthrow errors as well as means for their discovery Is not this to run for carnal weapons whilst they lay by those made by God spiritual ones and mighty through God to pull down Powers Principalities and all the works of darkness Secondly If Magistrates act thus upon the advice of others they must not only see with other mens eyes and act upon an implicite faith but do also hereby become but the executioners of their Assemblies Decrees What more doth the Popish Princes when they execute the Edicts of the Romish conclave And what otherwise did Pilate when he became the executioner of the Priests sentence upon Christ in crucifying him A Sea-mark to all to take notice on this account Thirdly Magistrates as Magistrates are not to suppress errours because Christ hath other Laws Ordinances and Ways to suppress them
Prophesies then they that went before us and no discredit to them be they ever so Godly and Learned I have observed that some and no mean Ones that are gone before on this Theme are not without their Maculae and Defects and more especially in that they have appeared of too private and narrow a Spirit in their Interpreting and applying the Prophesies of this Book unto their own times Interests and Designs as if the Actions and Revolutions of every petty City and Commonweal yea the ends Designs and Periods of every Person that Divine Providence exalts in Power and Authority somwhat beyond the common boundaries of the ordinary Lords and Rulers of the Nations were Comprised Predicted Fore-told and Prophesied of in this Book of Revelations and so by this means makes strange and wilde Applications of the Visions and Mysteries of this Book And where this conceit works strongly it will work madly too when once it is elevated to that height and gets a power then there must be no opposing of those Ends and Designs that such Opinionists pretends as just Collections from the Prophesies of this Book which they interpret according to their own Fancies and have only a Being as wilde Chymeras in their own deceived Imaginations This is that Rock whereon some have formerly made Shipwrack and perished thereon and others now adays are Sayling with a full gale towards the same Charybdis and if God in Mercy prevent not will thereon split and perish also But to return Here I shall give an answer Cui bono or to what ends I undertook this Exercitation on this Book of the Revelation This last the Discovery of this dangerous Rock was not the least End that I set before me in this undertaking Which Ends for better satisfaction I shall here more particularly set down in Order 1. My first was next Gods Glory and the advancement of his Truth for the keeping the Saints feet streight in not stumbling by a false Interpreting and Applying of this Book of Prophesies and in vainly endeavouring the setting up of the Kingdom of Christ before the time and in the pulling down all Authority that oppose such Pretenders to their own utter ruine and undoing without Repentance 2. That Christs true Saints may be comforted and supported under all their Afflictions and Persecutions in this World by the consideration of Christs own True and Real Kingdom which is to come Not this of Weakness which is partly Spiritual partly Carnal but that of Power and great Glory when all his â—nemies shall be made his Foot-stool and broken and ruled by his Rod of Iron which will be at the great Day of his Appearance and coming in the Clouds and not before 3. In Profiting my self and others My self in Writing others in Reading As it was once said by Augustine Prodest scribendo scribendo prodest We having all as Aquinas testifies longing desires conjungi cum suo principio to be conjoyned with our principle 4. To redeem the time having spent many precious hours and days in folly and been examples unto others in evil doing So there is all reason we should redeem the time and God calls in this day of light both from my self and all others that we should be patterns unto others in well doing if that possibly we may redeem the lost time of our youth and folly Lastly That God may have his ends and glory in the work of our Creation we being born not alone for our selves but for the work of our generation to serve God therein faithfully in all the relations that he calls us to God hath not sent us into this world to spend away all our precious days in sports pastimes and follies or about the more profitable affairs of this present world as the custom of too too many is but to sacrifice some competent part thereof unto the service of our God and Christ that our friends neighbours relations and posterity may take encouragements and examples by us to live more unto the praise of God and their Creator Having thus laid down my ends in this undertaking I have this more to acquaint thee with This Exercitation being sent forth as my First-born in this kinde in publique unto the world the second being intended also on this whole Book of Divine Prophesies if God doth continue but his wonted mercies and encouragements thereunto This first is more Practical and Doctrinal and therefore I have herein followed a method with Observations and Notes which the second will not so commodiously admit the great work of that being to demonstrate the truth of each Prophesie and how the Mysteries Figures and Characters thereof are to be interpreted understood and applyed to their proper times periods States Interests and revolutions represented by them But this first being more practical and treating of divers Questions that are under dispute now in these days I thought it fit to let this see the light in the first place to try how it will taste upon the pallates of the godly ingenious for if it savours well with them it will suffice and be a farther encouragement unto the second I know I shall not please all in this Writing neither was there ever a Writer with whom all have been satisfyed for according to the Poet Ad captum Lectoris habent sua fata Libelli Books do either hit or miss As the Readers Judgement is Neither indeed was it in my thoughts to endeavour the satisfacton of all well knowing that there are some so prepossessed with prejudice or at least so wedded to their own conceits that it were the greatest unreasonableness and servility in the World to captivate ones reason to the satisfaction of their overweening folly It was also far beneath my Designe to accommodate my Writings to the popular applause and as the Tragedian says Populo ut placerent who commonly weigh not the matter by the truth and Scriptural reason but by their own irregular fancies and affections and therefore am far from their humour who Nil rectum reputant nisi quod placuit sibi ducunt Next I shall acquaint the ingenious Reader That if any of my conclusions recede from the truth of Scriptures I could willingly wish all such an abortion in the very birth But if any thereof seem only to discede from the common received Opinions let the Ingenious consider So long as they are Warranted by the Authority of Scripture and Reason I hope I shall not want a Protector or a sufficient Defence and Apologie I have no more to add in this way of Apologizing unto the Reader but if he be a friend unto the Truths herein discussed I wish him a farther increase of Divine light If he be malevolent thereunto all the harm I wish him is a better Spirit and a more enlightned Judgement If he be supine and negligent I wish him to add diligence and prayers to God for a right enquiry If he be ignorant I wish him a greater measure of true
to overturn all its opposites that asserts That true real Grace or as he calls it a real change of the soul is not pre-requisite as the condition unto Baptism Amongst many other arguments of his against M. Blake's dogmatical faith I shall only make use of his fourth and fifth and eleventh arguments page 96. of his Apologie and refer the Reader to that place for farther satisfaction where there are many more arguments both from Authority and Scriptures levied to this purpose and comporting with this Truth His fourth Argument is They that are to renounce the World Flesh and Divel are to be true Believers to Justification but they that are to be baptized are then to renounce the World Flesh and Divel therefore this abrenunciation hath been practised alwaies in Baptisme since the Apostles times as Antiquity testifies His fifth argument is They that are required to believe sincerely in the Father Son and holy Ghost are required to believe to Justification But such are all as come to Baptism Therefore For the major it requires no more proof but to explain what it is to believe in the Father Son and holy Ghost and our Divines against the Papists have enough proved that the phrase of believing in comprehendeth the act of the will as well as the understanding To believe in God is to take him for our God which is to take him for our soveraign Ruler and chief good This none but a sound believer can truly do His eleventh argument If Baptism be solemnizing of the mystical marriage between Christ and the Baptized then true justifying faith is of God required thereto But the Antecedent is true Therefore Therefore it is said that we are baptized into Christ and into one body and the church hath ever held the Antecedent to be true The consequence is evident in that no man but the sound believer can truly take Christ as a husband and head for so to do is justifying faith These three have I only chosen of M. Baxter's 26. arguments to set as an Antithesis unto M. Morice's positions and as an answer thereunto and if I may speak it pace tanti viri an ill case is much disadvantagious to the most learned man and in this that I have set M. Baxter to answer M. Morice is but to set Socrates to answer Plato And I may add one word that whereas it is objected That Judas and Simon Magus faith which was only dogmatical and formal though rotten in the root gives right of admission I answer First It may be granted in foro Ecclesiae for that may be said to give admission to Baptism c. which so qualifieth the person as the church is bound to admit him as being one that seemeth sound in believing for Judas was always reckoned amongst the twelve before his trayterous betraying act of his Lord and Master and Simon is said to have believed also Acts 8.13 Now the church can but give a judgement of charity and not knowing any thing to the contrary cannot deny admission either to Simon or any other that desires it for charity thinketh no evil and hopeth the best of all and it is an old rule de occultis non judicat Ecclesia But secondly This is not an entituling and having right coram Deo a foedere for that alone is saving faith which God in his covenant makes the condition pre-requisite to such a right of admission which is before asserted and proved and that that gives right coram Deo gives a true title also foro Ecclesiae for according to a charitative judgement they are bound to judge that the profession of faith and wills of such as desire admission are both true real and sanctified or else they would not desire it though oftentimes the sequel manifests that they are deceived therein and hereby it is clearly evinced that the church door is wider then the door of heaven and that the number of the church militant does exceed the tryumphant and is far enlarged beyond the limits of the Elect. And herein this shall suffice Observ 5. That false Teachers are most arrogant and pretend highest to gifts and mission The church of Ephesus found it so in their false Teachers and Corinth also 2 Cor. 13.11 who transformed themselves into the Apostles of Christ and who by their own mouths said they were Apostles they would needs get the honour of men of extraordinary spirits and callings as the Apostles were yet on tryal they were found liars they are of Diotrephes-like spirit that would needs have the precedency and be above John himself and the true Apostles Gaudent preesse non ut prosunt sed quia grande aliquid putant preesse insolentius arrogantius principes in Ecclesia locum appertivisse They are like those in Jer. 8.8 who say We are wise and the Law of the Lord is with us while their hearts are full of lies and vanity and as those in Ezek. 13.6 who saying The Lord saith yet have seen nothing but a vain vision and a lying divination But I should here demand why should those false teachers denominate themselves to be Apostles seeing the number is only limited to twelve I answer Some of the ancient Fathers did denominate the first second and third century after Christ the Apostolical times though the Twelve were dead for the purity of their doctrine and being so near the fountain as Church history manifests And our Bishop Jewel offers to joyn Issue with the Papists so far as the fifth century upon the authority of the Fathers as holding the Apostolical doctrine Secondly I answer This Apostolical office was not so much the peculiar faculty of the Twelve as to debar all others from that denomination and though I grant they were Christ's Apostles catexochen yet that does not hinder but others that are sent for so much the word signifies in the Greek in Christ's Embassies unto the world may appropriate that Title unto themselves as Paul very often in his Epistles hath justly vindicated his right unto it and I know not why might not Barnabas with others that were sent upon the same message with Paul and the rest appropriate the same Title and that justly to themselves also for I am of opinion that those are standing perpetual officers in the church which are described in Eph. 4.11 and are to continue it from one age to another until the whole body of Christ mystical the elect are gathered and compleat for so the words strongly enforce and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now whereas they object that are contrary minded That some Offices in the church were
liberty for tender consciences in points disputable and therein are not to be forced against their judgments by any outward power to external conformity for that indeed is the way to bring them into the Unity of uniformity but not into the Unity of the truth it is a way to make Hypocrites not Saints Yet nevertheless I should not offer to open my mouth for a licentious liberty of pernitious doctrines or practises that are blasphemous idolatrous against God or his worship or the power of godliness let such bear their censures and punishments not only that which is spiritual and of Gospel warrant but that of the Magistrates sword also he is Custos utriusque tabulae And to this end he beareth the Sword not in vain But I would always forelay this caution That none whose lives are sober and godly and desire to live peaceably with all in this present world for difference in judgment should be ensnared hereby But for a very little space should we suffer a Jezebel and impudent immodest or Idolatrous false Teacher in a church we should not bear with it an hour for that which God has really declared himself against from Heaven we should be adversaries to it also and that which God hath a controversy with and is against must needs be a great evil and the great evil of tolerating false Teachers in a church appeares clearly in these particulars First In that they blaspheme God and his authority saying the Lord sent them and spake unto them when the Lord never appeared to them Secondly They cross God in his designes God calls his people to holiness peace and unity but false Teachers set up some ungodly Doctrines or Practises to the undoing of Souls Thirdly They sadden the hearts of the righteous by their lies and vanities Fourthly They corrupt the souls of God's servants they deceive them and entice them into the snares of their abominations Fifthly They provoke God to become an enemy to such Assemblies as do embrace them or own them and finally undo poor souls for ever without repentance Quest If a free toleration of false Teachers is so great an evil in a church the Question will be In whose power is it lawfully and juridically to remove them Answ Doubtless the particular church of Thyatira that had the check and against whom alone Christ layd the charge for tolerating the woman Iezebel had the sole power of removing the evil from amongst them For what an unreasonable thing would it be that God should lay the charge of this sin against Thyatira for tolerating Iezebel were it not in the churches power there within themselves to remedy remove and eject that false Prophetess Christ never blames any one of those seven churches for the sins that are suffered in another not the church of Pergamus for the sins of Thyatira nor Thyatira for the sins of Sardis or Laodicea but every one are charged particularly for their own sins Neither are the more pure churches of Ephesus Smyrna or Philadelphia empowered commanded or authorised either joynt in a combination as a Classical Presbitery or singly as a Prelatical Superintendent over the rest to remove or reform the evils among the rest but every one is commended apart for their respective graces and every one by it self is commanded to repent and reform apart from their sinful doctrines and practises In the days of those seven churches and some ages after there was no mention of a Lording Episcopacy or Presbitery over many churches of Christ at once but that every particular church of Christ had then full power and jurisdiction within themselves all alike and of one extent within their own boundaries and that superiority in churches came in with the defection and falling away which was fomented and nourished by the pride of the Bishops till at last it became purely Antichristian We know all churches are sisters and therefore equal in power and priviledges under one spiritual head that is Christ Gal. 1.18 Par in parem non habet imperium Equals can have no power over equals unless by usurpation or tyranny or otherwise by compact if it be only by compact and agreement as when amongst our selves and equals we chuse our Parliament men to be our Legislators and Rulers but if so churches that are of equal authority get a power into their own hands by agreement among themselves over the rest of their sister churches call it what you will either Classical Provincial or National surely at best it is but of a prudential and civil Institution and to give it a divine stamp is more then it will bear peruse cap. 2. vers 2. last past where the Spirit says to the church of Ephesus Thou canst not bear them which are evil and thou hast tryed them which say they are Apostles and are not and thou hast found them lyars M. Perkins on that vers says To the church of Ephesus God gave a full juridical power either to admit or keep out examine or cast out suspend or do any other juridical act or acts whatsoever that was needful in a true church of Christ The Apostles write in all their Epistles to the respective churches as distinct churches without dependency upon any but upon Jesus Christ their Head King and Soveraign Actâ— 15.22 1 Cor. 5.4 5. Rom. 1.6 1. Col. 1 2 24. Ephes 5.24 They being all the body of Christ under one head the Spouses of Christ to one Husband Sisters of one Mother Cant. 8.8 none of them are servants or slaves to the other not Hagars but Sarahs free and equal all of them are spouses of Christ of equal priviledges and authority all of them are golden candlesticks shining churches amongst whom Christ equally walketh Rev. 1.12 all having equal and like power of opening and shutting admitting and rejecting receiving or denying And for one church to usurp authority over another is at best but a Diotrephes-like spirit and of a Prelatical humour which doe very little comport with the truth of these Scriptures Mat 16.16 Act 9.26.14.23 Rev. 2.2 Act. 1.15 6 2 3. Mat. 18.17 18. 1 Cor. 5.4 5. 2 Cor. 2.5 6. Quest 2. But another Question may hence arise Whether the Angel of the Church of Thyatira chief Officer Pastor or Minister could alone remove this Iezebel legally and judicially without the consent of the church and fraternity which were in fellowship with him Or whither that which is called the power of the Keys be singly in the Officers and Eldership or joyntly in the whole body of the church Elders and Brethren together I Answer First understand the power of the Keys that is the signe being put for the the thing signified the Keys the ensigne of Authority for Authority it self And this Authority is either First Supream and Monarchical and this resides only in Christ as he is sole King and Law-giver of his church and so he is head of the body and he hath the Keys of David and openeth and no