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-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
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
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
them to their Master who after he hath proceeded on his white horse with offers of peace and reconciliation and they continue obstinate and not turn by repentance he can go forth on his red Horse of wrath and fury and remove his candlestick his church and the glory thereof from amongst them and leave them desolate The first that I read of that extended the wings of his authority beyond his own just limits and boundaries was Victor Bishop of Rome about the end of the second century who hotly contended with Ireneus and others of the Affrican churches to have a Supremacy over them and to impose his Dictates on them and that very pertinaciously about a frivolous controversie the observation of Easter Herein that mysterie of Iniquity did begin to work which in few after succeeding ages came to its full stature To this I shall only add that all ancient and modern history both civil and ecclesiastique do testifie that this Prelacy and affecting of Supremacy over other churches whether it be in one single church person or many combined ones hath not only been very dangerous and prejudicial to the faithful churches of Christ but is and hath been always the very first born of pride and luxury Thirdly Another reason is that Christ writes particularly to each of the seven churches is to shew That Christ hath an equal care and respect to all his churches whiles they continue his though under foul prevarications and backslidings Christ hath bowels of compassion towards them as long as they keep faithful to his name though otherwise in themselves very faulty and he is found to be walking in the midst of them providentially caring for them holding the seven Stars in his right hand and teaching them by his Word if so be he may bring them to repentance Lastly These messages are directed to each particular church out of Christs especial tenderness towards them that they might endeavour to reform their enormities within and amongst themselves That the churches errours and infirmities may not be told in Gath nor published abroad to their reproach amongst their enemies whilst there is any hope of the recovery of backsliders Christ comes with a rod and strokes of a loving and tender hearted father to cure them not to shame and reproach them and therefore Christ directs John to write his messages to the Angels of each particular church To the Angel of the Church of Ephesus Write What is meant by Angel I refer to the sixteenth and last verses of the first chapter But the question is Whether by Angel of the church of Ephesus be intended the chief Pastor or Bishop being as Superintendent or Archbishop over the rest of the Bishops and Pastors of the church of Ephesus Or Whether the Angel of Ephesus were the Metropolitan over the other six Sister churches I answer first to the latter There is no colour at all for that opinion for the reasons but in the former page specified and to add a word Because Christ commands each Angel to reform their abuses within themselves He sends not the Angel of one church to reform another that has no authority over it the Angel of the church of Ephesus is not sent to Smyrna nor Smyrna unto Ephesus nor unto the rest but an extraordinary Officer a Prophet John a man of God is sent unto them all to tell them of their faults and to exercise that authority which Christ hath given and deposited in all his Gospel churches and to each of them in particular for their dealings and recoveries out of their backslidings Indeed any one that hath an extraordinary Spirit and call as John had may exercise that unlimited authority over the churches of Christ but I know not any in these days or since the Apostles times that do pretend unto it but that great and rampant Roman man of sin who is the great and only pretender to that Spirit of Infallibility and yet who more fallible then himself in his judicial sentences doctrines and ways of worship Indeed if he had what he pretends that Spirit of infallibility justly might he assume authority in censuring directing and governing all other churches but before that does appear let himself and others that assumes the like authority with himself hide their faces in shame and confusion for ever Secondly To the first question I answer That those I confess of the Episcopal Interests do hold that the Superscription of the particular church directed to the Angel of the churches of Ephesus Smyrna c. do intend and signifie that they are directed to the chief Pastor or Bishop that is supream Overseer Director and Mediator over all the rest of the Bishops and Pastors of the particular churches within Ephesus Smyrna c. As if this had been written to the Angel of the church of England that is saith the Episcopals to the Archbishop who is the chief Prelate and Bishop over all other the Prelates and Bishops in England Or if it had been directed to the Angel of the church of London Salisbury Exeter c. that is say they to the Bishop of London Salisbury or Exeter c. who is the chief Bishop Pastor and Overseer over all the rest of the Bishops and Pastors within his own Jurisdiction and Diocess I answer first that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate according to the Latine Dialect Bishops and Pastors or according to our own proper Idiome Overseers and Feeders of the Flock are Synonimas and are but as several denominations of one and the same Office which do arise from divers acts therein For the faculty of over-seeing guidance and direction he is called a Bishop for that of teaching instructing and spiritually feeding his flock in all kinds he is called a Pastor and very often too in Scripture for his rootedness and soundness in faith life and doctrine he is called an Elder so that these are but several names of one and the same office and often applyed in Scripture reciprocally to one and the same person somtimes he is called the Elder of the church somtimes the Bishop somtimes the Pastor to denote unto us that such as guide well their flocks and feed them with the green pastures of wholsome doctrines are most worthy of double honour amongst the Saints but lest herewith they should be elevated above their proper station they ought to eye another Title too which is given them in Scripture they are Ministers that is Servants that attend on Christ and his churches they receive Christ's messages and commend them unto his churches and come again with returns of the churches improvements in obedience and thankfulness unto Christ and for this reason they are here entitled by the name of Angels Messengers Ambassadors or Ministers of Christ and how these humble Titles of Servitors and Messengers will suit and agree to the Lording stomacks of Metropolitans and Lord Bishops or chief Pastors over many
only indeed was temporary and necessary alone for the first plantation of the Christian faith it will as well follow that Pastors Teachers and Elders are defunct because some of their first primitive and extraordinary gifts are ceased also But secondly I am of opinion that what is necessarily essential to denominate an Apostle did not consist solely in being eye-witnesses of Christ's life death and resurrection or of power of miracles for others of the Disciples might be partakers in those gifts and were so equally with themselves and yet no Apostles and Paul that wanted much of the accomodation of witnessing unto the life death and resurrection of Christ though supplyed by a miraculous sight from heaven none can deny but was the great Apostle and light unto the Gentiles Lastly In the affirmative I assert the true essentials of an Apostle does consist in his Call and Commission to that work and function Christ calls the first twelve Matth. 10.1.5 which were only denominated Disciples and from their mission unto the lost sheep of Israel they were then first baptized into the name of Apostles and so having taken their names from their office as men sent it soon became their proper appellations Now I say it is a right mission and commission that gives a being and essentially unto an Apostle Christ he was the first author that commissionated unto this office in that of Matth. 10. his commission was more strict and of narrower jurisdiction but in Matth. 28.19 it was much enlarged for in the first they were only to go to the lost sheep of Israel and not in the way of the Gentiles but in the second they were commanded to go and Disciple all Nations and to preach the Gospel to every creature Now as they were sent on this great Embassie for Christ and by Christ so they send others to go on with the same work Matthias was the first we read of Acts 1. that they chose into the place of Judas After that Paul and Barnabas Acte 13.2 3. were chosen and separated unto this work and sent unto the Gentiles and so might be truly called the Apostles of the Gentiles They again with the rest of the Apostles in their several Provinces went about gathering and constituting churches and ordaining Elders and officers in every church and those political churches made up of Officers and Elders and Members were the true Delegates of the Apostles and the center of all just power and authority and they again from this delegated power commissionates others and sends them forth as the Apostles of Christ by vertue of that power committed unto them to disciple the Gentiles and unconverted Nations abroad in the world for this was the then practise unless we affirm that all churches were planted and all Nations converted by the Apostles themselves in their days that we read of in history were afterward converted to the faith and became famous churches The Apostles were men but of one generation and to ascribe to them that work were to make them eviternal Though their Doctrine continue yet their persons are translated and gone to their Fathers and this propagation of the faith and work of conversion must be carried on from generation to generation till all the Elect be called in and we all come to a perfect man and unto the measure of the stature of the fulness of Christ and this must necessarily be done by Apostolical men and officers For I would have the ingenious to consider that the offices of Elders Pastors Teachers Helps and Governments are but relative Functions and have their being only dependant and limited to their relations and churches they are neither Elders Pastors nor Governents without their own churches therefore it is very necessary that there must be other officers universally commissionated to preach the Gospel to the unconverted Gentiles and these are properly called Apostles of Christ authorized by the church of Christ unto this service Joseph of Arimethea as antiquity testifies was our English Apostle which was sent by the church unto our Nations conversion Dionisius Areopagita was the Apostle unto France James unto Spain Anthony unto Italy Thomas unto Italy and so others unto other Nations And when christianity was almost lost and obliterated here in England by the incursions of barbarous Nations Gregory the Bishop of Rome not yet Antichistianized some centuries of years after sent here Austin as an Apostle and a Restorer of their almost lost faith and christian profession So likewise when our churches send men to convert the Gentile Nations of America and elsewhere as private Disciples they cannot go for how can they preach unless they be sent as Officers to wit as Pastors Elders Teachers or Governents they cannot for they are relations only to their own churches therefore they must go as Apostles which is only sutable to so general and universal work And if it be objected That if the Apostolical offices must continue as necessary to do the full work of Christ and his church why not the gifts of healings miracles tongues c. I answer There is no necssity for it for they were only added because of unbelief and to confirm the truth of that doctrine which was first delivered unto the Saints Secondly I am not sensible what great inconveniencies will follow upon it if it were admitted that such gifts of miracles healings c. are still continued by Christ unto his church though not so clear and ordinary as in the first churches I have read of Tertullian and after him Cyprian about the second century who provokes their adversaries to the tryal of the truth of their profession by miracles by bringing persons possessed with divels into their assemblies which if they should not be effected and made to confess themselves to be divels and Christ to be the Son of God then they were content to suffer M. Baxter gives us a farther account out of Athanasiâ— Austin and many of the Fathers that there was a continuation of miracles in their days and attested to by so many and honest witnesses that they were credible to reason page 63. upon that question in his book of Infidelity and in that part of the book of the sin against the holy Ghost page 15. speaking of casting out divels Of which sort saith he some think that really they did so by the power of God as we may do now by fasting and prayer somtimes To this purpose consider what the prayers and appeals of God's people have strangely and miraculously perfected and produced at the hands of God of late and within our memories in divers examples which is now too long to rehearse Some have been restored to health and miraculously recovered when there was no hope others dispossessed of evil spirits that had palpably vexed and possessed them and that only by the prayers of faith of somg odly persons I shall only give one instance I heard it related by a faithful messenger of Christ in a publique
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
GULLELMUS HICKS GEN. ATATâ—S 〈◊〉 1658. Though Thou no Prophet art nor Prophets Son Without their Spirit this could ne're be done Though Brightman Napeir Mede are gone to rest Their Sp'rite yet liues redoubled in thy Breast Yee that have cast th' Apocalyps to ground Because so dark mysterious and profound Why take it up againe and use this Glasse T will then no longer for a Mystriè passe D Loggan del et sculp ἈΠΟΚΆΛΥΨΙΣ ἈΠΟΚΆΛΥΨΕΩΣ OR The Revelation Revealed Being a Practical EXPOSITION On the Revelation of St JOHN Whereunto is annexed a small Essay Entituled Quinto-Monarchiae Cum QUARTO ὉΜΟΛΟΓΊΑ OR A Friendly Complyance BETWEEN Christ's Monarchy AND THE MAGISTRATES By William Hicks Gent. Somtime of Wadham Colledge in Oxon Now living near the Mount in Cornwal Dan. 2.28 There is a God in heaven that revealeth Secrets and maketh known uâ—… the King what shall be in the latter days Rev. 1.3 Blessed is he that readeth and they that hear the words of this Propheâ—… and keep those things which are written herein for the time is at hand A Deo principium Dabit Deus his quoque finem LONDON Printed by J. Macock for Daniel White and sold at his Shop at the Seven Stars in St Pauls Churchyard 1659. To the Right Worshipful Sr Richard Chyverton Late Lord Mayor of the Honourable City of LONDON SIR I Take the boldness to present unto You this Essay on the Revelation of S. John and I hope for this my Address and for prefixing your most worthy Name to this Discourse I shall not be judged either unseasonable or presumptuous Considering not only the great Honour and Devotion I bear to your most Worthy Name and Person but being also bound in Gratitude to Revive the Memory of that most Generous and Noble Family of the Chyvertons of Kerris your Worthy Kinsmen To whom I being obliged by so many real Benefits and neer Relations that I knew not how to manifest a better Retaliation then by a Revival of their most Worthy Memories in the Dedication of this Discourse to your Worships Protection who is the only Surviving Branch of that Ancient and Truly Generous Family of the Chyvertons of our County of Cornwal But by the way I shall take leave to assure you being not altogether ignorant of the ends and ayms that most men lay before themselves in such Dedications that it was least in my intention to affix hereunto your Honourable Name thereby to add a countenance to any private opinions of mine much less was it in my eye to raise an esteem upon my weak endeavours by insinuating the least complyance in your Worships judgement in many things I have written herein let them stand or fall according to the Truth and Reason therein manifested I quite disclaim any such pretences in having any Interest in my Plea for this my Application unto your Worthy Self But if the least measure of the Truth of God be herein found I trust it will be no dishonour to your Self nor to the greatest amongst men that such walk under the countenance of your Authority and great Names But what herein shall justly appear heterodox and dissentaneons from the Word of God let it not have the least approbation or countenance from man but let it rather be as an abortive birth and dye for ever never to have a resurrection more Thus having wiped off the sinister Interpretations for this Application In the next place be pleased to take a view of what is here tendered when the urgency of your great and important affairs will permit it being an Interpretation on part of the Book of John's Divine Prophesies wherein God's various dealings with his Church and people as also with the Empires of the world under whose power they come under are under most lively Prophetical Representations and Hyerogliphique Figures discovered and made known even from the time of the giving of that Prophesie unto the end of the world And you know 't is a common Custome amongst most men to get a Prognostication in the ending of the old year to inform themselves of the Accidents and Events that are likely to be in the ensuing year Lo now about the end of this year I present You with this first part of this Divine Ephemerides composed by the skilfullest Astronomer that ever was There is now no need of upholding that wretched practice of running to the Wizards or Star-gazers to know the Events and Successes of Churches States and Kingdoms We have here a full Discovery from himself who created the Stars and knows their course and calls them all by their Names who looseth the bands of Orion and binds up the influence of the Pleiades Men may conjecture and their conjecture fail they talk of the heavens but never were there for a full discovery but here then the Lord of Heaven and Earth and he that created the Seas telling and foretelling Signs and Wonders not for a day or a moneth or a year but for many years even until the end of the World not only the events of our present old year but the accidents also of the New year that is of the other life The Mathematicians of this world never dream'd of that great day wherein a thousand years should make up but one great and glorious day Only this Book the Saints great Almanack reports this and therefore I believe it Aristotle could not conceive that the World should end because he never understood how it did begin but behold a greater then Aristotle is here Christ hath taught of the end and given Notes and Signs to discern this end I doubt not but you will perceive and finde how singular useful the knowledge of these Prophesies will be to all persons but especially to such as have their hands much employed in the great Affairs of the World so that when their Lord and Master cometh with ten thousands of his Angels to call them to an account of their Stewardship how comfortable then will the contemplation be that they in their several Generations have employed their Interests Power and Authority in the World for Christ and his people against Antichrisâ— and its Adherents Those Christian Worâ—thies that have already long since fallen asleep with those that are alive at Christs second coming that have engaged on this account wiâ— be sure then to have an Euge bone Serve to be their portion and they that have ruled here for Christ shall then rule and reigne with him for ever But I desire not to be mistaken in this that I judge all is Antichrist that many in these days call Antichrist I know there is a true real Antichrist an opposite state to Christ and Truth under the Visor of Christ and Truth It is not every difference in Judgement or Religion that makes up Antichrist indeed oâ— late I finde it a State-knack of several parties and factions to brand their adversaries with those odious stiles of Antichrist Heretiques c. that they may
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
of life which is prepared for the faithful conquerour in Christ's name for the confirmation of their eternal happiness But it may be queried what is meant by this Tree of life I answer Some of the Ancients as Augustine and others makes it to be Christ whose leaves that is say they his merits is for the healing of the Nations But saving due reverence to antiquity I rather adhere to those that understand it a true and real Tree of life as that in the garden of Eden was for these reasons For Christ being personally in this heavenly city or new Jerusalem for where should he be but with his Spouse the Bride the Lamb's wife at that great and solemn day of tryumph And it is said That the Lamb is the Temple and the light of this City cap. 21 22 23. and therefore evidently convincing that he is not personally absent from her and being with her and present I cannot see how congruous to reason it is to say or assert that the glorified Saints shall eat of that Tree of Christ Sacramentally For when we have the enjoyment of vision faith ceaseth nor is then any need of signs figures or Sacraments the only way that we can eat Christ spiritually and mystically in this heavenly Paradice for being himself then and there present with his Saints that Scripture will be fulfilled whose authority is yet of force and not at all as yet elapsed as some would have it to wit Matth. 28. And lo I am with you unto the end of the world or of this generation that is Christ promises his presence of grace efficacy comfort and support unto the faithful dispensing of his Ordinances of the Word and Sacraments unto the end of this world which consisteth in several series or courses of generations that shall succeed one the other until the day Star shall arise and radiate with a more incomparable glory and set a period to all those present Ordinances we now enjoy which are fitted to our present weakness and capacities and restore us into the liberty of the Sons of God and give us Ordinances of a more spiritual and higher key fit for that new and glorious City the Bride the Lamb's wife that comes down from heaven And why may I not think that in this heavenly Paradice this Eden of God and Christ this New Jerusalem or New Heavens and New Earth wherein dwelleth righteousness according to 2 Pet. 3.13 shall have the Tree of life placed by God in the midst thereof whose fruits shall shine as Sacraments of confirmation unto the blessed Saints of the continuation of their glorious state and blessedness for ever so that whether Christ be taken to be this Tree of life or whether God shall set up in his celestial Paradice a real Tree of life as formerly he did to Adam in Eden yet both and either do evince this Observ That God hath secured the everlasting blessed estate of the faithful by most evident Sacraments and clear signs of his presence Sin cannot then hurt them the divel is chained up in the bottomless pit their adversaries have their portion also with him so that there is none found to hurt in all the holy mountain What greater security when all fear of miscarriage is quite done away No enemies appear from within nor any from without all are vanquished and brought under the footstool of the Lamb that sitteth upon the Throne Then it may be said O death Where is thy stirg O grave Where is thy victory And as if the treading under all enemies were not enough to secure this blessed estate and make it compleatly happy there is added the Tree of life to eat thereof not as if there were fear of death but symbolically sacramentally hieroglyphically or emblematically to manifest and confirm the perpetuity and continuation of that most glorious and blessed state for ever But it may be objected Is not Paradice taken in Scripture for the supernal heaven and is it here to be taken thus That he that overcometh shall eat of the Tree of life in the midst of the Paradice of God that is shall be translated to the heavenly mansions above where the Angels and souls of the blessed remain in glory and tâ—ere shall eat of the Tree of life that is shall participate of Christ in his glory and eternal life in the supernal heavens I answer first Negatively This Paradice that is given to the christian conquerors cannot be in this place nor that of cap. 22. v. 28. whereunto this hath relation and correspond both in sense and reason be understood of the supernal heavens for many reasons First Because in this Paradice it is said There is the Tree of life whose leaves are for the healing of the Nations Now in the heavens above there is no healing or conversion that must be done here beneath or not at all Secondly In the supernal heavens there are neither Streets nor Rivers Gates nor Foundations as this Paradice is circumstantially described in chap. 21 and 22. Thirdly This Paradice is measured to a certain proportion cap. 21. 15 16 17 c. And how short that measure being according to the cubits of a man is to spanior fathom the supernal heavens let him that hath the least grain of reason judge Fourthly It cannot be intended of the highest heavens because this Paradice or New Jerusalem is said to descend or come down out of heaven from God and that the Tabernacle of God is with men and that he will dwell with them and they shall be his people Now how improper and dissonant from right reason is it to say that the supernal heavens do descend and come down unto the children of men And how needless is it for God to promise that he will be the God of his people in the highest heavens and that he will dwell with them there All know it is the place of his habitation where his glorious presence is most eminent and resplendent Lastly I answer positively That this Paradice which is here promised to the faithful conquerors in Christ is a Terrestrial Paradice It is a heaven on earth though not an earthly one It is a holy City a New Jerusalem a New Heaven and a New Earth that comes down from God cap. 21. 1 2 c. And if it be not on earth what need is there of the mention of a New Earth In the supernal heavens there is no place for the performance of such a promise 2 Pet. 3. which place hath relation to that of Isa 65.17 where God promiseth the Jews New Heavens and a New Earth and withal there mentions the enjoyment of Houses and Vineyards and how these things can be attributed or consist in the supernal heaven or how things there may be said to be meliorated made new or better then they are passeth my reason to comprehend Though withal I grant That the supernal heaven may be represented by Paradice as in that of Luke 23.43 But more
or habitation is his Throne or his castle as the Law term has it therein he exercises his commands freely either by his Paternal or Magisterial authority and he hath better title to this Soveraignty it being natural moral then any Soveraign hath to theirs in the world 2. There are therein its subjects who obey more freely in respect of their more divine Oeconomy then any Prince's Subjects whatsoever Thirdly A man's most private designes and transactions are agitated therein Fourthly A man therein lives goes in and out and no place be it ever so pleasant is so complacent to a man as the place of his own habitation be it never so homely and therefore a man will not spare to spend all his strength wit or wealth to defend his house place of habitation against all pretenders of right thereunto Therefore these metaphors of a Throne Seat House or Habitation are fitly taken up by the Spirit of God to signifie unto us the power of Satan in the wicked and ungodly which in Scriptures are called his strong holds and habitations for in them he commands and acts freely being as a Father Lord and Master to us the children of disobedience for his servants and children ye are to whom ye obey and they obey freely and without any regret as dutiful children and servants to such a Father and Master even the Prince that ruleth in the Ayre even the Spirit that now worketh in the children of disobedience Ephes 2.2 there he makes his habitation there he lives and transacts the highest designes of his Kingdom of darkness there he takes his delight to dwell and takes that pleasure in this place of his habitation that before he will forego it or lose an inch of his possession the stronger man in the Gospel must first come even Christ in his Spirit of Grace and that after much strugling contending between flesh and spirit and that Christ shall be sure to make his Title clear and evident by Faith and the great charter of the Gospel before he will be dispossessed of his ancient free-hold Tenures yea his love or rather pernitious desire to his old habitation is such that after he is dispossessed thereof by Christ that if he can get or make a re-entry into his lost possession by his diabolical Stratagems and Temptations he comes in with seven fold worser spirits then the first to make good his right and re-entry if he may and the condition of that house is far more miserable then at the first O therefore watch and be prepared with the armory of Christ to oppose the assaults of Satan ye believing and enlightened souls and though he sometimes may foyl you yet let him not overturn you though he may endeavour to come into your soul yet let him not have quiet possession for greater is he that is with us then he that is against us Resist the Divel and he will flee from you and through Christ we shall have Victory Note hence Observe That Satan rules as absolute Lord and Soveraign over the unbelieving and disobedient They are his house the place of his dwelling his Throne his Kingdom his Seat and if that were not enough to describe their malignity and Satan's Soveraignty over them they are called Satan himself v. 10. The better to manifest Satan's Seat Throne and Habitation in and over the ungodly consider the contrary The Seat Throne and Habitation of God Though God in his infinite nature is illocal infinite and incomprehensible as unto any place or form yet metaphorically is said to be in a place that is from whence he in any special manner doth manifest his glory power grace and goodness So God is said to come depart and return in Scriptures when he specially manifests himself in grace mercy and answers to his people or unto any particular believing Soul and when God withdraws that appearance of mercy grace and glory nor hears the Prayers of his people but goes out in Judgments against them then he is said to depart to be gone and return into his place Hos 5.15 I will go and return to my place till they acknowledg their Offence God is said to have three special places of habitation Seats or Thrones in Scriptures 1. Heaven is his Throne and his dwelling place Isa 66.1 1 Kings 8.30 2. The hearts of the Saints is his Throne and dwelling place Isa 57.15 1 Jo. 3.24 3. The Church or Christ Zion is the habitation and Tabernacle of his glory Psal 132.13 The Church is the place where God communicates himself and gives his answers unto his people And therefore in 1 Tim. 3.15 it is called the House of God and often in Scriptures the Kingdom of God These are the special habitations of God Satan hath also three special places of habitation and dominion in Scriptures 1. In Hell over the damned spirits And therefore he is called the Prince of darkness and the Angel of the bottomless Pit 2. The hearts of the wicked and unbelievers is the Seat and habitation of Satan Ephes 2.2 3. His Throne is amongst the societies of the wicked they are his Synagogue v. 9. where his Doctrines are transacted and maintained and they are his Seat and Throne from whence all his wicked and pernitious Edicts do proceed against God and Godliness Psal 2.2 3. Therefore in this verse the Spirit sayes to the Church of Pergamus I know that thou dwellest in a place where Satan bears rule in all Idolatries wickednesses and hatred to God and his truths without controulment and yet to thy praise and comfort be it that thou holdest fast my Name and hast not denied my Faith that is that thou dost constantly profess my Truth and hast not been drawn to deny my Gospel or Doctrine of Faith not in those very hot and persecuting days wherein Antipas my faithful Martyr was slain in that City of yours by those Tyranical persons there in whom Satan dwelleth and prevaileth There is no farther difficulty in those words only understand that Antipas as Aretus testifies and some others of Antiquitie was the Pastor or Bishop to this Church of Ephesus yet others say he was only an Assistant to the Church However this blessed St. Antipas Policarpus and some others were the first Martyrs to the Gospel of Christ after the Apostles in the raign of Trajan From the words thus explained Note Obs 2. That the godly by the providence of God are disposed and mingled amongst the most vilest and wicked in the World The Church of Christ is likened to a Lilly amongst Thorns by the Wise-man in the Canticles Where the Synagogue and Throne of Satan was God had planted those Asiatick Churches Righteous Job saith of himself that he was a brother to Dragons and a companion to Owles Chap. 30.29 And holy David's soul was vexed by sojourning in Mesech and dwelling in the Tents of Kedar Psal 120.5 Honest hearted Joseph had his habitation amongst the Idolatrous Egyptians and there
then what Magistrates as such can take cognizance of 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5. and by those Laws in the Apostles and Primitive times were errors depressed and punished and not by the Laws of Magistrates there was no appealing unto Cesar for this work Object But some Erastianizing or rather sycophantizing Doctors of these days that are willing and ready to gratifie the Magistrate with a boon more then is justly due unto him comes and objects Is not the Magistrate subordinate as unto Christ as Mediator to make Laws for him and to rule next and immediate under him in his church Answ Indeed this objection was of some weight when by Act of Parliament Henry 8. was made Supreme Head of the church and whilst the sound thereof was continued down to his Successors even till ten years since in the constant publique prayers for a blessing on the chief Magistrate under the Title of the Supreme Head of the church next and immediate under Christ Then I say this objection was somwhat but now it is judged to savour of too much levity and ostentation Secondly But to answer more fully I grant that all Magistrates are subordinate unto Christ not only by the law of creation and gubernation by which as God he rules the whole Universe but also by the law of Redemption and his Mediatorship so by him Kings reigne and decree justice If Christ had not died there had been no King or Subject in the whole world There 's a common temporal salvation attain'd for all by the death of Christ all had so died if Christ had not died Many have benefit by the death of Christ this way in a temporal salvation which shall never taste the benefit of Christ's death savingly or eternally Christ is a Saviour of all but especially of those that believe So I say all Soveraign Authorities in the world have a being by vertue of Christ's death and Mediatorship and by vertue of that purchase are subordinate unto him holding their Kingdoms and Principalities as in chief from him for all power is given unto him as a reward of his sufferings and the travels of his soul both in heaven and in earth Matth. 28.18 In heaven over the Saints militant and tryumphant and in earth over all Powers and principalities thereof So that Christ hath at present a two-fold kingdom and people to govern and rule the one is of the world and the Nations thereof which now he governs and rules only providentially by placing Kings and Princes over them to rule and reigne next and immediate under him by laws which the Legislators conceive most conducing to the well-being of their States and Kingdoms and herein Christ's concurrence is no more but in common providence and preservation which he exercises equally towards all the works of his creation and redemption But he hath another Kingdom and people to rule and govern which are a spiritual people his church which were the main and principal purchase of his death Christ hath another eye a more distinguishing respect to those then to the others and therefore more especially he provides for them to reigne and rule over them with special and peculiar Laws suiting to their spiritual conditions not that Christ exempts them from the wholsome temporal laws of Magistrates but that he suits them laws and ordinances fit for his own body whereof he himself is Head influendo infundendo And for this spiritual body and oeconomy Christ hath his Laws his Ordinances and his subordinate Officers which are for the perfecting of the body till all come to the unity of the faith unto a perfect man unto the measure of the stature of the fulness of Christ Eph. 4.12 And amongst the whole catalogue of Christ's Officers we can find no mention of King Prince or Parliament that are ordained to such a work and therefore sure their work is another work then to make Laws for so spiritual a people as Christ's church is they are to hear no other voice but their masters nor to derogate so far from their spiritual Head Lord and Soveraign as to suffer any to reigne and rule over them in this spiritual oeconomy but him alone who hath his Laws his Ordinances his Officers to which they must obey and he substitutes none next and immediate under him in this his dispensatory Kingdom of Grace but his Vicar general the holy Spirit which doth virtuate all his holy Laws and Ordinances unto their ends And therefore such Powers of the world as go about as subordinate to Christ to make and impose Laws on the church of Christ should as soon attempt to give Laws and Ordinances to the Stars of heaven for though they are creatures of this world yet too high for their laws to reach so are the other Stars God's churches for they are from heaven and born from above neither are they of this world and therefore how vain and absurd it is for the Magistracy of this world to make laws and rules for them that have their conversation in heaven and live in another world they live in heaven and by heavenly laws they are governed their life is hid with God in Christ and Christ's Edicts they only hear and follow They live in a spiritual blessed state and nothing but spiritual Laws will they hearken to Their lot is fallen into an Utopia and none but Utopian laws shall be their rules But if they fall as men let the laws of men take hold upon them Though man cannot make Laws sutable to the Saints conditions yet it the Saints transgress the wholesom Ordinances of man they shall justly suffer as men and not as Saints for in things honest and indifferent the canon is universal Let every soul be subject to the higher Powers whether Saint or other Therefore give God his due and Cesar his Vers 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my Word and hast not denyed my Name Christ comes to a narration of the gracious works of the church of Philadelphia and first tolls what he hath done for her Behold I have set before thee an open door and no man can shut it As if Christ had said Behold I have given thee a fair opportunity and access to the knowledg of my Gospel and to preach the same to others and none shall be ever able to bereave or hide the same from thee any more for an open door is either put for the power of preaching the Gospel Col. 4.13 as the Apostle Paul would have the Colossians to pray earnestly to God for him That God would open a door of speech unto him Or secondly For a readiness of the reception of the Gospel as Paul in 1. Cor. 16.9 A great and effectual door is opened unto me and 2 Cor. 2.12 And this door is opened when mens hearts are opened as was Lidias ready to
when they call themselves so and that they are not of the true christian church but of the Synagogue of Satan See more hereon cap. 2. vers 9. Behold I will make them that they shall come and worship before thy feet and they shall know that I have loved thee These words contain a promise to the church of Philadelphia that Christ would make those enemies of hers the blaspheming Iews to come and worship before her feet that is would make them to submit to the Scepter of Iesus Christ and to worship him in the presence of Philadelphia which for her purity and soundness may pass for a type and figure of the true church of Christ before whom these carnal formal Iews shall fall low and worship Object But if it be demanded Whom shall they be made to worship I answer First God in Christ whom they have blasphemed and dishonoured the sole object of Divine worship which Philadelphia and the true church do honour and obey Secondly They shall civilly worship and reverence Philadelphia and the true church for the honour that Christ hath put upon her and so will think it an honour indeed to come under the same profession worship and discipline with the christian church And when I have done this saith Christ they shall know that I always loved thee and that thou wert most dear unto me Now this Prophesy and promise was never fulfilled unto Philadelphia in the full extent thereof only we read of some few of the malignant Iews given by Christ to the church of Philadelphia and others of that age but how this promise was fulfilled in the Latitude thereof it cannot enter into my understanding to comprehend For when ever did those perverse Iews that for their notorious malignity against Christ and the truth were justly called the Synagogue of Satan come and worship or bow down before the feet of Philadelphia Or when did they submit to the worship of the the churches of Christ only but in some first fruits and that before this was written to Philadelphia And when did the Iewish Sinagogue of Satan even to this day ever since become the true church of Christ more then some few scattering persons that were converted to the faith inconsiderable to the fulfilling of this promise Or when did ever God make it it eminently appear to them that the christian churches were the only beloved people and societys in the eye of God above all others in the world Seeing those things were never yet acomplished according to the fulness of this promise surely there is yet a time to come when there shall be a more universal call of the Iewish Synagogue into holy Philadelphia or the christian church then ever yet have been to this present day A Note hence will rise Observ That God will not only make the natural obstinate Iews but also their true counterpanes the nominal seeming Christians to come and bow before the true Spouse of Christ before the latter day This is confirmed from this verse wherein it is promised by Christ that the obstinate Iews should come in and worship before the feet of the church of Philadelphia but towards Philadelphia in the latter this was never as yet performed in the extensiveness of this Scripture as is above manifested therefore as yet to come to pass before the feet of the true Philadelphia the holy church of Christ And not only the natural Iews shal come in submit and joyn to the holy church of Christ but al formal birth christians shall also either come in and worship before this true church or else shall at least wise reverence this true holy church as the only beloved of Christ for the glory of the Lamb will be upon her and the Nations of them which are saved shall walk in the light of it and for her greater honour the Kings of the earth do bring their glory and honour into it Rev 21.23 And it is but just that God's true church and people should have a day too as well as their adversaries had theirs We know how that the great and lofty ones of the world have put all possible reproaches and afflictions on the Saints of God and churches of the purest judgment but yet the time is at hand that they shall be convinced and shall know the Saints to be the only beloved of God and the great interest and stay of Kingdomes and then the greatest Monarch will be glad to take hold on the skirt of a Jew to come under the protection of this holy church for their God is the Lord of Hosts Quest. And if any one ask when this shall be Answ When the fulness of the Gentiles shall come in and all Israel shall be saved Rom. 11. When Christ shall appear again for the restoring of his Kingdome then the Kingdome and Dominion and the greatness of the Kingdom under the whole Heaven shall be given unto the people of the Saints of the Most High Dan. 7.27 then shall all come and worship before Philadelphia the glorious new united christian church of Jews and Gentiles And this shall be the true Sion the dwelling place of God's glory whereunto all Nations shall flock and worship before it and become one with it or otherwise shall be made bow unto the Iron Scepter of Christ whereby he will make all the Nations of the earth to submit to his Soveraigne Authority and fall and worship before his feet Rev. 19.15 Vers 10. Because thou hast kept the word of my patience I also will keep thee from the houre of temptation which shall come upon all the world to try them that dwell upon the earth That for which Philadelphia is commended for by Christ is for keeping the word of his patience This hath either respect to Christ or unto the church as if Christ had said because thou hast kept the word of my patience that is the word and doctrine which with a great deal of patience I have taught the world and with a like patience Preached it from time to time or else the effect being put for the cause Because thou hast kept the word of my patience that is the word of my Gospel which enjoineth and worketh patience Either or both of these senses may aptly be raised and entertained from these words without any prejudice unto the truth and intention of the Spirit in these words or 2. as respecting the Church of Philadelphia This word as it was the word of Christ's patience which he taught patiently the word is for many generations so it was received and kept by her with patience and constancy for which she had the reward of being kept from the hour of temptation Quest But whither was Philadelphia so saved and kept from the hour of temptation that fell upon all other her Sister churches that she was so freed that she was not touched by it Answ It is not probable that Philadelphia went free when the ten days of persecution under the Emperours
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also