very sin abundantly witnessed against by God in most of the old Prophets When as some would stand up and prophesie peace when there was no peace as Ezek. 13.10.16 And what have they to do with peace while their hands are full of blood and iniquity I could wish it were not the sin of some of the pretended Angels of the churches in those days where is that faithful one to be found It may be one of a thousand that as a true Angel or Ambassador from Christ will deal roundly with their sins and tell Israel of her sins and Judah of her transgressions Good Physitians will search the wounds thorowly the rather for to cure them It is also Christ's method to lay open the wounds and sins of his churches that so he may like the good Samaritane pour oyl into them and heal them and bring to repentance Christs Ministers should follow their master's pattern deal faithfully simply and roundly with the sins of their people according to Gospel rule in that case provided and not as many do speak peace and words of comfort the true portion of spiritual members of Christ unto professed enemies to Godliness and the Saints scorners and deriders of Christ's ways and ordinances drunkards swearers c. what have such to do with the childrens bread so continuing unrepentant and obstinate It is much to be feared for this lukewarmness of many Ministers and churches it will come to pass that Christ wil spew them out of his mouth cap. 3. 16. as he did the church of Laodicea and the church of Israel of old Mat. 21.43 I shall only add that of Ezek. 13.22 23. to be seriously considered in the close of this point The Prophet speaking to those that sowed pillows under the Arms-holes because with lies ye have made the heart of the righteous sad whom I have not made sad and strengthned the hands of the wicked that he should not turn from his wicked way by promising him life Therefore ye shall see no more vanity nor divine divinations for I will deliver my people out of your hand and ye shall know that I am the Lord. Observ 2. Another correllary hence riseth That all churches and persons ought to have and receive a due acknowledgement of all graces and vertues that they are eminent in though chargeable with many defections and failings otherwise Christ spares not to acknowledge but makes honourable mention of the graces of the churches in this and the next chapter though otherwise many aberrations and failings were laid unto their charge Though the church of Ephesus was to be reproved for the coldness in her first love yet she had these commendable vertues and graces in her constancy and patience under sufferings for Christ's sake and hatred to all evil workers and false lights and Apostles that come with doctrines destructive to the great fundamental or corner stone the true doctrine of faith in Christ and so Christ proceeds with the other churches in the like method and lays a commendable character on them all for those graces in them worthily calling for it Paul could give a just acknowledgement to his brethren the Jews though otherwise perverse enough bearing them witness that they had a zeal to God though not according to knowledge Rom. 10.2 And Christ told the Jews and spoke it with approbation and to their commendation Ye believe in God believe ye also in me It is the great fault of most of professors of these days of all sort of perswasions that they will not almost acknowledge him a brother in Christ or give him the right hand of fellowship that is not baptized into the same opinions and interest with himself but this rather savours of a spirit schismatical and factious then of a meek christianlike peace-making temper which will bear all things that are indifferent rather then break the communion and unity of brethren who have put on one Lord one Faith one Baptisme O! what a lamentable practise it is for such as are Presbyterians to rake up all the faults and dirt they can and cast it in the faces of Independents And again for Independents to cast it back on the Presbyterians and both of them to cast it in the faces of those called Anabaptists and they again as ready as the former to repay it back again Why Have you so learned Christ O! for shame let all that fear God of each sort be ashamed of this unchristianlike practise let it not be told in Gath nor published in Askelon but follow the steps of your common Saviour what you see of God in your brethren commend it encourage it cherish it Though there may be failings in each sort and that great ones yet for that grace and appearance of God in them love them honour them and think better of them then of thy self though thou mayst be righter in some externals of Worship then they yet they may be righter then thee in doctrinals and though thou art sounder then they in doctrinals yet they may be the more holy and better men I speak not this to comply with any corrupt doctrine or worship but to give every one his due titles of honour love and commendation for their gifts and graces and for their faults and failings deal with them in a spirit of love and charity Gal. 6.1 for their recovery and repentance according to Gospel order for so thou mayest win thy brother but by the other way thou art sure to drive him farther from thee It is observable that the Familistical Notionists the Quakers in these days are highly baptized in this sin and out run all others in this uncharitable and unchristian-like practise they are sharp censurers of all others churches and persons that will not run in the same fanatique wilde courses with themselves and which is strange and most observable is that they never will acknowledge nor give a due commendation to any though never so self-denying and godly and filled abundantly with all the graces of the Spirit unless they take up the same mad opinions with themselves and therefore not strange when they have lost the spirit of love and charity and in stead thereof are filled with a spirit of self-fulness and pride that they tread under foot the blood of the covenant as an unholy thing and so carried on to damnable and blasphemous opinions and heresies Amongst the many reasons that we ought to give a due acknowledgement to the graces in the godly these are some 1. That God may have the due honour as the author of them 2. Because all graces are of the same Spirits working and therefore worthy of honour wheresoever they are found 3. For the encouragement and cherishing all persons under all hardships and afflictions in acquiring and maintaining those graces alive fructifying and effective 4. And lastly That their sins may not so discourage the godly as to think nothing praise worthy in them whiles they have many things in them worthy to
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
in himself is too weak for such a work may be fitted in some measure from thy self who art the Wisdom of God and to whom the Revelation of all things is given of the Father because thou art found worthy O do thou enlighten his minde with true Light from above And remove all impediments his iniquities out of thy sight by the washing of thine own bloud then thou maist discover thy minde unto thy poor Servant being hallowed by thy self to a fruitful reception thereof Grant O Christ that by thy favour and the guidance of thy good Spirit he may diligently consider the misteries of this Book and that unto sobriety and declare it forth unto others that the Church of God may receive some advantage by him And if thy Servant O Lord hath herein through weakness built any hay and stubble upon thy precious structure O let it be consumed but so as that thy Servant may be saved in the great day of the Lord God Almighty but if any of thine receive good hereby to thee for it as most due which is and which was and which is to come the Almighty be praise glory and Dominion for ever and ever Amen A Catalogue of diverse Questions in this Treatise discussed WHether this Book of Revelation be of divine authority pag. 1 Whether John the divine the subordinate Author thereof be the same with John the Apostle and Evangelist or some other Person 5 Whether the Title of this Book viz. The Revelation of John the Divine be John's own or some other Persons 7 What is meant by the Christian wish or salutation grace and peace unto you 19 How comes John to wish grace and peace to the Churches whilst being Churches of Christ they had this grace and peace aforehand 19 Whether Christ shall have two last commings to Iudgment 25 Whether Christians when they are called unto it are bound in duty to suffer for the profession of all the truths of God 31 and 112 Whether the Lords day mentioned Rev. 1.10 wherein John received his Visions be the first day of the week or not 33 How shall we know Divine raptures extasies or Visions from diabolicall the Divel being Gods ape herein 34 Doth not the Divel often foretell the truth of events 37 Did not Satan tell Saul in that apparition of Samuel in the 1 Sam. 28 19. That he should be delivered with all his host into the hands of the Philistines and that he and his Sons on the morrow should be all with Samuel that is dead and was not that prediction truly fullfilled 38 Whether that Samuel which the Witch of Endor raised unto Saul was the true Prophet Samuel or the Divel in his shape and likeness or otherwise some cousening consort and confederate of the cousening Pythonists 38 39 Whether Christ according to his manhood appeared unto John Rev. 1 13. when he appeared to him as one like unto the Son of man 43 Whether there can be any separation between the deity and manhood of Christ 44 Whether the two edged sword that proceeded out of Christs mouth is to be only spiritually understood and not matterially also 50 51 Whether the blessed heavenly Spirits and Angels or glorified Persons after the Resurrection do or shall see the essential glory of God 53 Do not Angels see Gods face in Heaven and did not Moses and Jacob see God and talked with him face to face 54. and do not divines hold that in Heaven we enjoy the beatifical Vision 55 Whether Christ according to his divine nature was impassible 58 Why John is commanded particularly to write to each Church of the seven apart 68 Whether a sound Church may censure a corrupted Church 69 70 Whether by Angel of the Church of Ephesus be meant the Metropolitane over the rest of the Bishops of Ephesus and whether the Angel of Ephesus was the Metropolitane over the other six sister Churches 71 Whether the Angel of the Church of Ephesus is to be interpreted the Presbytery 72 What gives unto our works the denomination of good works And whether any of our works are simply and strictly to be called good and perfect 79 and 80 In whom lyes the power to try judge and examine false Apostles false teachers and their Doctrines 83 and 196 Whether the jurisdiction of the Church be above the word 84 Whether wicked Persons or unsound in the faith are to be admitted or being admitted to be tolerated in the fellowship of the Church 85 86 c. Whether any else besides true and real Saints or believers in the judgment of charity are to be admitted into Church fellowship 86 87 Whether the judicials or ceremonials of Moses are any foundation for a Gospel ordinance 88 89 Whether Baptisme is administred with best satisfaction of conscience upon infants 88 Whether it must be true justifying faith or dogmatical only that entitles to Baptisme 90 91 Whether the Apostolical Office be ceased to the Church or not and whether it was only tyed unto the first twelve 92 93 94 95 Whether the first 12 Apostles were but of equal authority with other ordinary Officers as Pastors Elders c. 95 Whether the gift of miracles does continue unto the Church 97 How shall we know or try false Apostles from the true 101 102 c. To what Church shall one repaire to receive a sound and orthodox call for the minâ—stery of the Gospell 105 106 c. How should the first reformers have a right call to the ministery if they â— had it not from Rome 108 Whether the Presbytery of England have a right call from the late Bishops as true Presbyters 110 VVhether Believers complaints for want of wills to repent be just or not 118 Whether it be a Legal Teaching to denounce wrath and Judgments on non-amendment or for want of Repentance 119 VVhether Repentance is to be joyned to Christ in some causality unto salvation or joyntly with him somwhat subordinate to that great end 120 And whether Faith and Repentance be the condiiion properly so taken of the Covenant of Grace 121 VVhat is meant by the Spirit that speaks unto the seven Asian Churches 126 What is meant by the Tree of Life and what is meant by Paradice 130 Whether Paradice and Heaven above be all one 131 Whether God tempteth man And whether he tempteth unto evil or sin 143 Doth not many Scriptures say That God tempteth man 144 Whether God hath a hand or efficiency in and about sin 146 Why doth God often afflict his own children with so sharp tribulations And whether the justice of God can be vindicated in that particular 149 VVhether great corruptions nullifies a Church 173 What is the reason that full Reformation cannot be attained 171 172 How is Gods justice vindicated if he smites godly and ungodly together for the sins of the wicked among them 179 VVhether Christ received now by faith to justification and absolution be the hidden Manna and white Stone promised Rev. 2.17 to
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
hence ariseth to Christ's churches That if they be zealous of God's glory and their own well-being that they suffer not peaceably amongst them either evil doers or false Teachers both equally tending if tolerated to their destruction and ruine Observ 2. It is often a matter of great trouble and travel for the churches of Christ to deal with evil doers and false teachers in the church When the corrupted part is become a great Interest in the church how difficult is it for the sound part to meddle with it Witness the present state of our churches in England and elsewhere amongst the Nations desiring Reformation from Antichristian errors and idolatry what a matter of trouble it is and somtimes of much affliction and sufferings to divers precious and sound christians when they go about to reprove the false teachers and evil workers the great hinderers at present of a thorow Reformation in the Ordinances and Doctrines of Christ How they fall upon such as the troublers of Israel Not considering that their lusts are the principal causes thereof and if Christ's witnesses speak against them in faithfulness they are presently branded as troublers of their peace and factions and often suffer for it The church of Ephesus had their portion herein of travel and patience for their integrity unto Christ and his Truth against these teachers and wicked persons in that primitive age so neer Christ's time and the pouring forth of the Spirit and therefore no marvel if under the falling away and Antichrist's dominion Christ's faithful witnesses have a share therein also But to proceed And thou hast tryed them which say they are Apostles and are not and hast found them lyars It seems Ephesus had pseudo-Apostles or false Apostles as well as Corinth and other churches 2 Cor. 11.13 who pretended themselves to be true Apostles of Christ who under that pretence came with deceitful and soul-destroying doctrines as That the Resurrection was past already That the Mosaical Law was to be joyned to faith in Christ for justification That the community of all things and women were lawful which they called spiritual marriages which the sect of Nicolaitans held These were the errours of the false Apostles of the primitive days Now the Apostles of Christ were extraordinary Officers sent by him so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one sent to his service for the publishing the Messias and his doctrine over the whole world and so were universal Officers and could act in and over all churches by their Apostolical authority but for others to argue from their practise that are ordinary officers and of an ordinary spirit that they may act as they did is a meer non sequitur Now the false Apostles would it seems needs arrogate the same authority to themselves in imposing their dictates upon the churches but the church of Ephesus had so much spiritual wisdom as to try and examine them and so found them false ones and liars Hence note That it is a most commendable practise and duty in Christ's churches to make a diligent and narrow inquisition into the truth of all doctrines and teachers that come among them The church of Ephesus was very famous for this very thing and an Euge given them by Christ for this action And indeed how could they or any other churches find out the deceitfulness and falsity of those that were false Apostles and false Teachers unless they had tryed and examined their doctrines Paul accounted the Bereans more noble then others for this very thing for the enquiry into the truth of his doctrine whether things were so or no as he delivered unto them for indeed it argues a most stupid kind of disposition to receive all things that comes from men without enquiry either into the truth thereof or at least the integrity faithfulness and the authority of the Relator thereof for as some truths lie deep and every common person or member cannot fathom it yet every one though never so weak that cannot satisfie their consciences by their own sight in the entertainment of a truth yet can in part acquiesce in the ability and fidelity of their Teacher and so may get much satisfaction unto themselves from the authority of their guides and teachers therefore it is a duty incumbent on all First for the more spiritual and quick-sighted christian to try all things and to hold fast what is good Next for the weaker christian to try the faithfulness and integrity of his Teachers and to hold fast what he commends unto him in things disputable and not of easie discernment Query But a Question may be moved who shall try judge and examine false Apostles false Teachers and their corrupt doctrines I answer First every private or particular christian may do it Judicio discretionis by a judgement of discretion and of private discerning But secondly to try them Judicio Authoritativo by a judgement of authority and juridically it must be done by that whole church wherein they are risen up and maintained for in them lies the plenary judicial power and authority of judging all doctrines and teachers which is usually called the power of the Keys Neither is this power in the Officers or Eldership of the church when distinct from the Body as some would have it but collectively in the whole church Officers and Members though unto the Presbyterie or Officers I should grant the precedency in many things yet the Body collective is above the Officers for the Officers are ordained more principally for the Body but not the Body for the Officers but the head cannot say unto the body I have no need of thee nor the body unto the head but all joynt together makes up a compleat harmony and an organical Body Officers and Members in a church make up a compleat christian or microcosm or commonwealth wherein all the Laws of Christ are juridically administred and who have the full power of trying censuring and judging all false Teachers and doctrines that shall rise amongst them For if the juridical power were solely in the Presbyterie or Officers of the church then the church of Ephesus would not collectively deserve that Eulogie and approbation for their zeal against false Apostles but it would rather be attributed to the Angel of the church or chief Officers or Overseers of the church only but here the whole church of Ephesus is praised and approved for their non-toleration of evil persons and for their trying of and sifting out the false Apostles therefore it argueth very strongly that the power of censures and trying is not singly in the Officers but in Officers and members joyntly as making up one organical Body politique which is Christ's highest Judicature on earth to decide and judge of all Doctrines rising in his churches that will not hold weight according to the shekel of the Sanctuary A farther instance ye have pregnant to this purpose in the church of Thyatira in verse 20. following where the reproof is
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
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
as in sickly bodies have much to do to keep life and soul together Hence I assert a person may receive a call from divers particular churches but the more sound and Orthodox the church is from whence it is derived the more orthodox and sound is the call though in a corrupted church there may be the true essentials of all offices and calls yet not so virtual and with that satisfaction of conscience as in a more sound and undefiled one But for the particular church of Rome as now constituted cannot be a perfect church to this end nay I much question whether she hath not by her abounding abominations false doctrines and idolatries lost the very essence of a church of Christ and so by consequence the essence of all church offices and ordinances also A wife and spouse when she turns a harlot she loseth the priviledges of a wife and ipso facto virtually becomes a cast-out and divorced So the church of Rome though by some too favourably acknowledged to be truly a church though not a true one having not only forsaken her first love but having committed adultery and spiritual fornication with the Kings of the earth and the inhabitants of the earth being made drunk with the wine of her fornication Rev. 17.2 now she that hath played the part of so notorious a harlot as that she is entituled in Scripture v. 5. The mother of harlots and abominations of the earth the great Whore Babylon the great c. how such a church or rather antichristian Synagogue should give an essence to christian officers and ordinances it cannot enter into my judgement or conscience to conclude though otherwise extensive enough in charity to erroneous and backsliding churches and ready to acknowledge and approve whatsoever of truth and God is in them But that which is most admirable to consider in this adulterate Romish church is that God hath so far infatuated her spiritual reason and understanding that of all those offices and officers we read in the Gospel that Christ hath instituted for the work of his Ministery and perfecting of the Saints we can hear but of one to wit Bishops and that too with most abundant Prelatical corruptions in the whole Apocryphal catalogue of the officers of the Synagogue of Rome where is it asserted in Scripture of a secondary monstrous head of the church to be a Pope Where shall you read of those Princely Cardinals in the whole Treasury of God's Word In what page of his word shall you find the Lord-like Titles of Archbishops Lord Abbots Archdeacons c Where shall we find it recorded in holy Writ of all the rest of the rabble and supernumerary officers of this harlot church as Deans Canons Prebends Surrogates Priests Abbots Abbesses Friers Nuns Doctors Proctors Sumners cum multis aliis c And again hath not this adulteress instead of those spurious Issues spewed out of her bosome the sound and orthodox offices and officers of Christ As where shall you hear in all her Egyptian or Babylonish Territory the sound of those Gospel officers as Pastors Teachers Elders Bishops rightly qualified c Therefore sure shame unto all such that will own a derivation of office and call from such a church that hath not only banished such officers out of her jurisdiction as are truly Christ's but is become her self an adulteress and the mother of harlots and also the Throne of Antichrist and yet if any for all this will endeavour to avouch their calls and missions good as unto the essentials thereof from the church of Rome they must in the first place maintain that she is truly a church of Christ as unto the essence at least and to separate and depart from such a church I know not how they can defend it without sin therefore either be so ingenious as to acknowledge to be a true essential christian church and justifie your calls therefrom and hold communion with her or else acknowledge her to be the Synagogue of Satan and of Antichrist together with all her dependencies of missions calls and ordinances which at best are but antichristian and therefore worthily to be rejected removed and loathed of all true christian hearts Besides we have a command for it Come out of her my people and I pray how shall we depart or come out of her if we communicate with her in her holy things Indeed ingenious M. Baxter affirms if the Pope be Antichrist the case is clear as the good Bishops Downam Jewel c. hath evinced See his Worcestershire agreement p. 69 and 70. Object But it may be objected How then should the first Reformers that fell off from Rome have a right call to the Ministerial offices of the church if they had it not from that church from which they departed I answer Surely they never owned their call from Rome from whence they had departed and had manifested to be the seat of Antichrist but withal assert that their call was som what extraordinary and som what ordinary God in that time of spiritual darkness moved most powerfully and vigorously on the hearts of the first Restorers as Wickliffe Husse Luther c. and gave them such a call of abilities and courage that was not ordinary in that great first undertaking and breaking forth of light Secondly He gave them the ordinary call of their respective churches to be their Pastors Teachers c. So being both abilitated and called of God and man they had a true and justifiable call to the Ministery of Christ If any one say the Ministerial office must precede in order before the Being of the church I grant that the church cannot be called or gathered without a precedent officer for How shall they hear without a Preacher Or how shall they preach unless they be sent But withal rejoyn and super-add that in the first constitution of churches extraordinary calls did supply all wants otherwise so I am of opinion it may be granted that in so miserable collapsed church estate as the Antichristian darkness in the times of the first Reformation was God did supply not with ordinary gifts only those that he employed in that work of the first Reformation and in absence of the ordinary call God gave them an additament of parts and gifts not ordinary which was to be observed in all their constant course and Ministery carried on with a Spirit of extraordinary courage and abilities Witness that saying of Luther when he was advised by some of his friends in respect of danger that he should abstain from a Diet wherein he promised to give his adversaries a conference he answered if there were as many divels at the Diet as there were tyles in the City he would not fear them but would among them But in rightly constituted churches the ordinary call is not to be neglected but to be attended to as a positive Law of God indispensable and not in the least to be slighted but where God hath dispensed
by interposing an intervening necessity and clear obstacle thereunto and therein God loves obedience better then sacrifice Secondly I answer That the first Ministerial Reformers never maintained a personal succession of Ministery and Officers from the Apostles lineally through the loyns of Antichrist but only a succession of doctrine which in all ages was by the invisible church maintained and asserted somtimes with more perspicuity and visibility then other for if we should grant a personal succession of officers and Ministery from the Apostles days we must needs also grant a perpetual and necessary visibility of a church and consequentially a truth of Ministery and Ordinances of Christ in the Antichristian state and how a true christian Ministery and Ordinances can be found in that Antichristian state in that man of sin that mistery of iniquity that whore of Babylon as I formerly said I know not or how the same state can be both meerly antichristian and christian a Whore of Babylon and a Spouse of Jesus Christ a Ministery of God and a mysterie of iniquity a Temple of God and oâ— Idols I leave it to the Judicious to consider In the next place in the affirmative I hold That a true and Justifiable call respecting the essence thereof may be received in any the churches of Christ holding the foundation aright of godliness towards God and faith towards our Lord Jesus Christ though otherwise differing among themselves in many circumstantial points yet de bene esse it may more comfortably be received from one church then another as formerly was evinced the more pure spiritual and sound the churches are the more sound spiritual and edifying their Ministerial functions are the more loose unsound and corrupted the churches are the more corrupt and loose their Ministerial call will be Therefore the godliest churches and soundest in the faith are in the first place for missions Ministerial calls and offices to be sought and repaired unto But if any one should ask me what I thought then of the present Ministery of England as now constituted who as Presbyters ordain one another to their Ministerial offices who were first ordained themselves by the late Bishops and so holding their ordination from them as from true Presbyters I answer and I think it not meet but contrary to the simplicity of the Gospel to cloud my judgement in any thing If the English Presbyterie as the Helvetian and Genevan hath done to their perpetual glory had declared to the world that the Romish church was the antichristian whore and so publiquely renounced all ministerial calls as derived from her then I grant such ministery and Presbyters to be true Ministers and Presbyters as unto the essence and being thereof though collating of offices meerly as officers or Presbyters without the just assent and assistance of their churches is not so justifiable as hereafter I may have occasion to evince but if they maintained their calls from the Bishops to be good as by succession of Presbyters they have utterly nullified and undone their case and their call too in my judgment and my reason is for what was not good and justifiable in the fountain and first origen cannot be made justifiable by succession in the streams and branches a polluted fountain cannot send forth sweet wholsome streams causa causae causa causati If that Episcopacy was antichristian as most of them grant though both name and office are warrantable in a Gospel regulated sense from whom they had their first mission and calls how then comes their calls more warrantable then that of their first Authors and Founders If Bishops in their ministery were orthodox and sound how came they to supplant them and pull them down Christ's ministery is not for the work of desolating and dethroning Brethren in the same holy function but rather for consolidating and confirming therefore surely there was somwhat amiss all was not right or else they might have stood to this day Witness the National Covenant against Antichristian Prelacy c. But the truth is Episcopacy as it was then constituted in England was of the off spring and brood of Babylon they always held their call good as ministerial Bishops having their personal calls from such successively as first received it from the church of Rome and so could never be made good or justifiable in the succession neither will it suffice as some say to salve it that Christ had always a church of invisible Saints under antichrist because they must prove themselves then to succeed that very church or those very invisible Saints and not only that but that those very Saints were ministerial officers or Presbyters or else all will be in vain according to their own concessions for men may be Saints but not ministerially Saints sent or Presbyters who according to them hath the alone power of ordination and therefore in want of such true ministerial Presbyters in the succession of the Ministery must either unavoidably acknowledge according to their own principles their ministerial offices void and null or otherwise plainly concede that they have it derivatively from the church of Rome and what a sorry call that is if at least so to be called I have formerly evinced And it is a maxime in Law that quod initio vitiosum est non porest tractu temporis convalescere See more hereon Du Plessis Treat Of the Church p. 3624. and Bishop Jewel Defen Apolog. part 2. page 131. who are witnesses without exception manifesting the vanity of such a claim But I proceed to the next verse Verse 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted Observe from this Observ That false Teachers and false Apostles are great persecuters of the faithful ones of Christ The church of Ephesus had suffered much from such false Teachers for Christ's sake and his truth The false Prophets of old were alwaies against the true ones and caused them often to be smitten and afflicted as Micaiah was jeared by Zedekiah Which way went the Spirit from me to thee 1 Kings 22. 2 4. and that not all but was smitten disgracefully on the check also Shemaiah stirred up the authority against Jeremiah the Lord's Prophet and would have cast him in the prison Ier. 29.24 Yea saith Ezekiel 22.25 There is a conspiracy of her Prophets in the midst thereof not only like Foxes but even like Lions ravening the prey These false Teachers have been always very pernicious to Gods true church What great persecuters Arrius and his followers were to Athanasius and the Orthodox They were the Priests and false Prophets of old that shed the blood of Christ and his Apostles though not by their own hands yet by incensing the authority to do it How willingly would Pilate release Christ if it were not for the out-cry of the Priests and their followers false prophets still exclaim and fastigate the Magistrate and tells them that they shall do God good service in
and good works as formerly she did as the true effects and issues of that love or else c. Hence Note Observ That the contemplation of grace is the only Gospel motive unto true repentance The commemoration of God's former gracious dealing unto a backslidden soul will operate very strongly if not judicially hardned to recal him unto his God The straying prodigal experienced this truth in himself Luke 15.17 when he came to himself and considered how that many hired servants in his fathers house had bread enough and yet he starving for hunger it made him to reflect upon that full and gracious condition when he was as an obedient son with his father which moved him to set on the resolution to be a Trewant no longer but to arise and go unto his Father and say Father I have sinned against heaven and before thee If any thing will break the course of sin and recall the heart unto its first love the consideration of the former gracious dealings of God with it will effect it It will reason thus with it self was it not better with me when I kept close to God then now it is since I have broken with him Was not my soul more at peace within it self when I was more zealous of God's glory and of keeping his commands then now when I am more remiss and colder in my affections both towards God and christian duties Was not then my food more spiritual and my delights more heavenly then now when I am clogg'd with the vanities of this world and the bewitching lusts thereof Had I not then a freer access to God and of a freer spirit in my approches crying Abba Father then now having strayed from him instead thereof having a spirit of bondage and of fear In short when I kept close with God did not a face of heaven as it were appear in all my performances and relations but now having departed from him all is turned into hell and bitterness against me Surely those considerations of grace formerly received will work more upon an ingenious spirit then any thundring Legal threats whatsoever yet I add if these will not do Christ hath another course and method and can come judicially and remove his candlestick from amongst such obstinate and unrepentant sinners Observ 2. Another Note is That true Gospel repentance consists not only in changing the mind but of practise and conversation also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rescipicite to wax wiser or repent do not only consist to grow wiser in the judgement but in the choice of the practical affections also If the will be not right as to its objects as well as the judgement it will not denominate a true repentant The church of Ephesus was right as to her faith for which she suffered in patience yet her practise and affections were not streight for which she had the check and commanded to do the first works works of love works of charity works of piety which formerly she had been zealous in In true repentance there is a Terminus a quo and Terminus ad quem Turn ye turn ye every one from the abomination of his ways there is the terminus a quo but this is not all a negative righteousness will not serve turn but there must be Terminus ad quem a positive righteousness also There must be a doing of the first works of holiness and godliness towards God and of love and righteousness towards all but more especially towards the houshold of faith These are the adequate ingredients of true and Gospel repentance It is a gross deceit in many that think that they have believed sufficiently and they have repented sufficiently when they have altered their judgment or at least their weather-cock opinion from one external form unto another as when an Episcopal man is become for a Presbyterie O most kind and benigne Sun-shine quoth he but when a Presbyterian turns Independent in judgement he presently cries out that heaven is opened unto him never considering that the kingdom of heaven does consist in godliness and righteousness but in outward forms of worship which if rightly regulated somthing of each might be rightly admitted to make a just composure In the next place some think their repentance very sound when they have changed one errour for another when of an Arminian or Pelagian are become Antinomists rightly so termed denying and opposing the morality of the Law as a rule of duty obliging unto christians when of an Arrian or Antitrinitarian are become Tridheites or worshippers of three Gods c. So corrupt is the heart of man that will make his own opinion an Idol and all that looks not that way nor brings any flowers to that sacrifice and yet otherwise apparently gracious shall neither have the title of a true believer or a repentant soul amongst them Therefore with all such I would leave this Scripture as a Signet upon their finger Remember from whence thou art fallen and repent and do thy first works Observ 3. Another Note from the authority of the person Christ that gives this memento is That Christ's commands in his Word should be very powerful and efficacious to bring us unto repentance Shall Christ be our Anamnestes or Remembrancer and set our faults before us by his Spirit in the Word and shall not our hearts be molten for it Shall he call from heaven to us in his ever-living word of Prophesie and shall we not intend or hearken to that heavenly vision He gave but one glance on Peter reflecting on his unkindness and denial which caused Peter to turn aside and weep bitterly And shall he not only look upon us with his daylie providential acts of goodness and mercy which leadeth unto repentance but give us line upon line and precept upon precept and yet not return by repentance It is the signe of most obdurate hearts and of stiff-necked sinners But some will say We want wills to it and if Christ gave wills as well as commands we should readily follow him I answer first Where Christ lays his commands on his chosen ones he also gives there the first grace of his Spirit to enable to obey that command and we know the Spirit may be opposed and the Spirit may be quenched and is so often by our own defects and by reason of the abundancy of corruptions so that the want of wills to good things proceed from our own base and corrupt wills not for want of power from Christ who commands us to them but take notice though the operations of the Spirit may by the Elect themselves be opposed darkned and quenched partially but not totally and finally but at last will get the victory in bringing forth the work of God unto perfection Secondly It is in vain for persons in an â—nregenerate state to complain for want of wills for before Christ moves thereon by his Spirit of grace they cannot rightly will any good thing or work but the first grace being given
be only in name and outward or whither inward and sincere they are the Masters of the Assemblies and the experienced Elders of the church and therefore are and ought to precede and excel all others in every spiritual work and service whatsoever Observ Another Note hence is That the Spirits's Method is first to convince of sin before it manifests its remedy against sin The whole saith Christ need not the Physitian but the sensible sick and wounded Christ first convinces Sardis that she had only a Name that she lived but was dead before he lays down her remedy in the third ver in bringing her to repentance so he deales with Pergamus Thyatira and other delinquent churches also It is an Anti-scriptural Method of some that preach up faith and repentance unto a sinful and backslidden people before they have first fully convinced them by the Spirit in the Word that they are under bondage sin and misery This is no legal Method as the Antinomists do conjecture but of a spiritual and Gospel spirit for unless we be first sensibly convinced of our loss and misery by sin how should we looke for a Saviour or salvation by faith in Christ All the primitive converts that we read of were first pricked unto their hearts for sin before they asked What shall we do to be saved Acts 2. But to return to Christ's charge against Sardis I know thy works for thou hast a Name that thou livest but thou art dead as if he had said Thou hast a name a reputation that thou livest that is that thou art a faithful professing church and livest in me by faith but thou art dead that is not altogether dead for then it was in vain to put her afterwards to strengthen the remainder of grace but as good as dead low weak and infirm and that faith and profession which thou pretendest to be in thee is but as a dead profession and liveless faith Hence Note Observ That though Churches may carry a fair outward profession and a common reputation of faithful ones yet they may be very hipocritical and no better then dead liveless and rotten at the root This church at Sardis had a name that she lived but she was dead her graces were even at deaths dore yet still would keep up the Name of a christian church Who higher in profession and name then the church of Rome Doth she not take unto her self and go under the name of Catholique as if she had been the only church that holds the general faith delivered unto the Saints And yet what church more dead and rotten then she Notwithstanding our nominal faith and common-reputed christianity among us yet we may be dead to all motions and operations of all true spiritual life in the church of Smyrna cap. 2. 9. they were those which said they were Jews but they were not and Christ tels them I know the blasphemy of them that say they are Jews are not but are of the Sinagogue of Satan It is a kind of blasphemy and dishonour done unto God when under the cover of profession we endeavour to excuse our errors and profaness Open opposition is less dishonorable unto God then impure and dead lives under the vizor of profession Mat. 21.28 29. That froward Son in the Parable was less guilty that said he would not do the will of his Father then he that said I will and did it not James resolves the Question in that Interrogation of his cap. 2. 14 What doth it profit if a man saith he hath faith and hath not works can faith save him meaning a dead nominal faith without fruits and works So would I put the question here what will the pretended faith and christianity of our nominal and national christians profit or advantage them The Divel hath such a faith that is only in the tongue and the lip and yet fare nough from salvation or the grace of God these formal outward graces are so far from bringing in any real comfort or hope of glory in the future to the souls that only have them that they bring in real disadvantage and loss unto them for they argue a conviction of the truth yet a refusal thereof in the love and power thereof And secondly it hath been always a harder work of the Ministry to bring pretended and formal professors unto the power of godliness then open Harlots Publicans and Sinners witness the Pharisees of old in Christ's days and the National Formal Jews who would boast of their carnal priviledges and of having Abraham to their Father and the Oracles and Temple of God among them somwhat like the late Levitical Prelatical Tribe among us and yet who more blind and dead then they unto true spiritual knowledg And who more eager persecutors and enemies to Christ his ways and Saints then those Formal National Jews who say they are Jews and are not but are of the Sinagogue of Satan But to give you a test and taste to try whither your profession and faith be a living profession and faith or not First True and lively faith uniteth us to Christ and draweth life and vertue from him I live by faith in the Son of God Gal. 2.20 You know there is life in a body by the notions and beating of the pulses A living faith will be active and discover it self in some gracious effects and operations If Christ be in you he will live in you he will not be dead and idle but be moving in you to gracious duties and operations for there is none liveth in Christ but he bringeth forth much fruits Io. 15.5 It is true faith may not always be alike lively and active but where it is true and real it will be always living and though you be not sensible of its activity yet you will be sensible of deadness and complain under it which is a signe of a living faith though not a lively one Secondly Where this true faith is there will be its constant concomitant that forcible principle love See cap. 2. 19. Affection followeth perswasion and where love is there will be service and worke for faith worketh by love for when we apprehend by faith God's love in Christ to us it begets in us a return of love and acts of services and thankfulness to God True faith will not be idle but will be a working faith and will produce that labour of love mentioned Heb. 6.10 1 Thess 1.3 Thirdly A living faith must needs be active being wrought by the quickning spirit of Christ help engageth to action and where the spirit of Christ shall worke who shall resist his power Fourthly Where true faith is there will be high aimes to glorifie God for it will not be so dis-ingenious to take and receive mercies from God but it will study how to give and render unto God due praises and glory for it for we are not redeemed by Christ to live unto our selves but to glorifie God in our souls
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
light and sound knowledge If he be spiritually judicious and learned I wish him to search and enquire diligently true Berean-like whether things are so or not and declare it forth unto others So shall he deliver his own soul and his Brothers also from the snares of death To all which as the Close of all I say Amen Who am Kerris in Cornwal Nov. 1. 1658. Thine In all Christian services William Hicks The Preface GOD spake at sundry times in old time to our Fathers after a diverse manner by his Servants the Prophets but now in these later dayes hee speaks unto us by his Son and his Ambassadours the Apostles and Ministers of Christ And hee that would desire to know the minde of God towards his people and Church may by the blessing of God and the Spirit of Grace moving on his endeavours in searching meditating and inquiring into the Word of God both Old and New not only finde out that Treasure where out floweth both New and Old things that will make his soule wise unto salvation but also hee shall finde a treasure of wisedom that will replenish his soule whiles here beneath in all the changes of this World with a great deale of Peace and Comfort For what will add greater hopes or be a surer prop to a soule in the time of its Affliction and mourning then to fore see know and be assured next to its interest in Christ of the day of it's deliverance This hath been the Ordinary portion and Lot of every soule that is truly Interessed in Christ Jesus thorow their severall Generations for the Servant must not look to be greater then his Master Christ entered into his glory by Sufferings Temptations sorrows and the way of the Crosse his members must drink the same cup with him whiles here militant though not to the same measure nor to the same ends for herein they are not made mighty to bear his sufferings were to give satisfaction to Divine Justice that hee that knew no sin might be made sin for us that we thereby might become the Sons and Children of God Our sufferings are for the Exercise of our graces and to fullfil the remainder of the sufferings of the Mysticall Body of Christ in our selves in our Journying towards our Celestial Canaan And this hath not only been the portion of particular members but of the whole Body the true Church of God in all ages as appeares by the History thereof Yet notwithstanding our gracious God to manifest his Fatherly oversight and faithful providence and goodness which hee without Intermission dispenseth towards his Church and people hath often for a Comfort to the Godly and warning to the wicked not only delivered them from their oppressours and set them above them but so prefixed the time of their distresses and deliverances that both they and their enemies themselves in observing the events must needs acknowledge the All-wise hand of Gods providence to the one for good to the other in wrath and Judgment God hath promised hee will not be angry with his for ever God hath his accesses and his recesses his comings in and his withdrawings towards his Church Some are conditional as if we keep with God hee will be found of us but if we forsake him he will forsake us Some again are absolute and out of Soveraignty as that I will be found of them that sought me not c. Yet however Gods purpose of doing good to his Church is so stedfast and unalterable that though many of them run upon the performance of some precedent conditions or qualifications in his people yet he will in faithfulness perform his promises towards them in their deliverance either by making them a fit people for so great a mercy by working the condition in them and so will make them a willing people in the day of his power or otherwise rather then any of the promises shall fall to ground unaccomplished will do it absolutely of his good will and pleasure 1. Before the Floud God gave 120. years respit to the old World before he would execute his Judgment upon them Gen. 6.3 When this time was expired his Spirit would contend with them no longer but God came with the Floud and destroyed all living except Noah and what was with him in the Ark. 2. God declared to Abraham that his seed should bee a stanger in a Land that was not theirs in Aegypt and should serve them and they should afflict them for 400. years but withall that Nation whom they should serve hee would judge and afterwards they should come out with great substance Gen. 15.13 14. c. Which promise God did fulfill most faithfully unto them in its due time and after the expiration of the said Terme hee brought out his people with a mighty and strong Arme in drowning the Host of Pharaoh in the red Sea 3. To that Captivity in Babylon God sets a period of 70. years Jerem. 29.10 when that time was accomplished God stirred up the Spirit of Cyrus King of Persia to let the people go 4. To Daniel God shewed that 70. weeks viz. weeks of years being 490. years were to bee determined in which time the Messias should come and be cut off and at length the City of Jerusalem destroyed Dan. 9.24 25 26. verses And how all these things were fully accomplished is most evident to every one that knows any thing of Gods dealings towards his Church and people 5. In like manner there is a certain time set and determined upon the Church of God in the new Testament how long she shall be exposed to persecution and when she shall be delivered from it which is expressed in the Prophet Daniel 7.25 and the 12.7 They the Saints shall be given unto the fourth Beasts hand untill a time times and the dividing of time Which Prophesie of Daniel does answer that of Rev. 12.14 The Woman which is the Church of God shall be in the Wilderness and trodden under foot by the power of the Beast for a time times and half a time which is to say as it is explained in the sixth verse of the same Chapter 1260. dayes or years which terme for the comfort of the Saints the power of the Beast cannot exceed For he that hath set a bound and period to all Kingdoms and Empires in this World hath said it hither thou shalt go no farther And that Angel in the Prophet Daniel 12.7 held up his right hand and left hand to Heaven and sware by him that liveth for ever that it should be but for a time times and half It being then clearly evinced that God will in his appointed time visit his Church with sure mercy and having prefixed in all ages the time and continuance of their Distresses and persecutions and that in the day of his visitation he will come with a certain deliverance to his people and ruine to his enemies it is matter of great Joy comfort to his
over This book of Prophesies is full of such discoveries to wit The afflicted state of the Church its security in that condition together with the rise of Antichrist its reigne pollutions and a discovery thereof and at last its utter ruine and abolition and the consequent thereof the Restauration of the Church to glory Judicious christians should account this knowledge excellent it will much help to keep their spirits in a frame and temper sutable to their conditions This will teach them to know that this is a time of patience and tribulation not of tryumphing and reigning While the Bridegroom is absent the Spouse is under sorrow and mourning not of mirth and rejoycing The Scarlet Whore or harlot church sits yet as a queen and therefore the true Spouse sits mourning yet still expecting the day-star to arise for her comfort and consolation See more concerning the usefulness of this Prophesie in the Preface to this work Observ 3. The contents and intendment of this Prophesie is not obvious to every eye Reading and hearing will not serve turn there must be a keeping that is he that will read to advantage the things in this Prophesie must read observantly hear attentively and at last treasure up in his heart what he hath read and heard and so having carefully observed the contents of each Prophesie with a right application thereof he becomes most blessed and happy From the difficulty of the understanding of this Prophesie observe 4. That the profoundest speculations and the choicest truths are hardest come by It is a true saying Quod difficilimum pulcherrimum Truths as Treasures that lye deepest are sweetest It is not unknown what knots there are in the choice doctrines of the Trinity the Divinity of Christ Justification c. and yet most necessary to be known This informeth us several lessons 1. To set a reverence upon the truths of God for they are choice ones not easily come by 2. It sets a check upon our swelling conceits as if we knew all mysteries and the deep things of God but we are creatures not omniscient and it teacheth us that many difficulties in the word of God are the truths of God though we know them not 3. It quickens us to duty and whets our endeavours to the attainment thereof Strive to enter into the strait gate Choice Truths as heaven must be taken by violence and the violent takes them by force 4. God hath hid some excellent Truths under the rocks and laid them deep that the greatest abilities and graces he gives may be exercised therein in the Word there is meat for babes and also meat for strong men both have enough that neither may complain for want 5. Lastly It drives us to God and to pray with David Open thou our eyes that we may see the wonders of thy Law For the time is at hand The same expression is in the last chapter v. 10. which intimateth that all ought to take heed to the contents of this Prophesie because the time was then at hand and drawing nigh wherein all the predictions thereof must be accomplished and wherein an entrance should be made forthwith unto the accomplishment of some and so unto all the rest in their order until all should be fulfilled And in the first verse it is said The things revealed in these Prophesies by Christ unto his servant John must shortly come to pass Hence observe That those prophesies began to be in force and run out presently upon John's time and so continues in all the ages since until the consummation of all This will be made good in the ensuing discourse treating on the particulars Verse 4. John to the seven Churches in Asia Grace be unto you and Peace from him which is and which was and which is to come and from the seven Spirits which are before his Throne Verse 5. And from Jesus Christ c. John having discovered the Author of this Revelation in the first two verses by whom it was given and the Instruments by whom it was sent and received and having confirmed it by a sure testimony that it was he himself that did receive it he goes on with a saluting preface to the seven famous Churches which were then in the lesser Asia by way of an admonitory Epistle wherein partly he commends and encourages them partly he checks them which will be manifested in the progress of the discourse before he enters upon the relation of the Prophetical visions themselves From whence observe That Christ's Ministers or Prophets though they have a Burden or Doctrine of Judgements and Wrath to denounce against a people or church yet they are in the first place to come with the doctrines of Grace and Peace in their mouths with bowels of pity and compassion towards them The work of judgements is as it were a work of abhorrency unto God Why will ye die O house of Israel How often would I have gathered and healed you but ye would not It is God's method a long time to exercise his patience and forbearance before his wrath be executed he will try all means in the first place by mercies by providences by deliverances to win a people to himself he will as a good husbandman many years enclose dig dress and prune his Vineyard in expectancy of fruitfulness before he will hew them down and cast them in the fire He will abide long with his backsliding children forty years long was he grieved by his gainsaying people Israel yea he will come down and see as if formerly he did not take notice of their sins hoping of their amendment by such forbearance whether their transgressions be so or not Ezek. 33.11 God takes a solemn Oath As I live saith the Lord I have no pleasure in the death of the wicked Turn turn c. When God is as it were by unrepentant sinners enforced to withdraw his presence and execute his judgements O! how troubled is he at it He doth it as it were step by step Ezek 10.4 When God withdrew his glory from the Temple first it moved to the threshold then towards heaven v. 19. then to the midst of the city and from thence to the mountain on the East side of the city cap. 11. 23. and so at last went wholly from them This sets a reproof upon such that come like Boanarges sons of thunder with doctrines of judgments and wrath before they have made experiment of the doctrines of peace and grace That of our Saviour may be well applyed unto them They know not of what Spirit they are of Observ 2. That all Christ's faithful Ministers that desire the good of souls by their doctrines are to pray for the encrease of grace and peace in God and in our Lord Jesus Christ and upon all their hearers It is John's wish here to the seven Churches Paul always in every Epistle to those to whom he directs them Rom. 1.7 it manifests our charity and our duty in praying for all
but especially for the houshold of faith Quest What is meant here by wishing Grace and Peace Answ Not only the gifts and graces of the Spirit but Grace it self the fountain and original of all good even the good will and free favour of God which he bears to his Elect even whilst sinners in and through Jesus Christ and Peace which is not only happy success from God in all things which concerns the felicity of our souls and bodies but more especially reconciliation unto and with God from whence floweth all true peace and tranquility unto the mind and conscience Quest How comes Iohn to wish Grace and Peace to the seven Churches whilst being churches of Christ they had this Grace and Peace aforehand Answ He wisheth unto them a fuller sense and more plenteous fruits of this Grace and Peace and perseverance in it it seems by their backslidings they had lost some of the comforts and fruits of their grace and therefore need a supply from God Secondly I answer All Grace is not given at once to God's best children but by degrees and as they are capable of and therefore rightly might Iohn wish these Churches an encrease and so may all Christ's Ministers unto all that will ever want encrease of grace whiles here beneath for none here in this world will ever see perfection in an absolute and abstract sense and therefore will still have need of an additament of grace and peace You have here the Author or Fountain to wit the Trinity from which all happiness all true grace and peace do proceed even from him which is and which was and which is to come that is from that almighty glorious God who only hath an absolute and infinite Being in and of himself who was from all eternity and is the same for ever And from the seven Spirits which are before his Throne Here is some difficulty in Interpretation What is meant by the seven Spirits Some interpret that here is meant seven principal ministring Spirits or Angels that always stand before the Throne of God to receive his commands But this I cannot approve of First because grace and peace is here desired from them joyntly as from God and Jesus Christ to be bestowed upon the Churches and this is not the Angels or creatures work but only the Creator's Secondly For that in all the Epistles where there is mention made of this or the like salutation you shall never find it in any created Spirits or Angels name but only in this sort The love of the Father the grace of Jesus Christ the consolation or peace of the Spirit be with you Thirdly for that in chap. 5. v. 6. these seven Spirits are there called the seven eyes of the Lamb that was slain which the Spirit sent forth into the whole earth Which reasons do clearly convince me that we must here in this place and there also understand this spoken of the Spirit of God which here goes under the denomination of seven Spirits to signifie its seven-fold power vertue efficacy and gifts Rom. 12. For this mystical number of seven do always in this book and all other prophesies signifie compleatness and perfection seven Churches seven Candlesticks seven Seals seven Trumpets seven Vials seven Angels all signifying a perfection in their kinds Hence take this Note Observ That the Father Son and Spirit the whole Trinity are engaged for the support and encrease of our grace and peace and of all our joy comfort and happiness here hereafter and for ever From the Father more peculiarly flows the grace of Election from the Son the grace of Redemption and Satisfaction from the Spirit the grace of Sanctification Peace and Consolation And from the Three in one our God blessed for ever Salvation and Eternal Glory Vers 5. And from Jesus Christ who is the faithful Witness and the first-begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sins in his own blood Vers 6. And hath made us Kings and Priests unto God and his Father to him be glory c. Christ here is said to be the faithful Witness in sundry respects First In that he hath faithfully declared the Will of the Father Secondly In that he hath been faithful in all his works about our Redemption committed to him by the Father Thirdly In that he hath here faithfully declared the mind of God towards his church in these prophesies From whence observe as before on vers 1. Observ That this Prophesie having so faithful an Author and Relater as Christ it must surely be true and come to pass If the word spoken by Angels was stedfast much more what was spoken by the Son Heb. 2.1 2. see more hereon cap. 3. 14. Christ is here called the first-gotten of the dead first because he was the first that rose by his own proper power from the dead Secondly because all that have risen or shall so rise does it by a derivative vertue and power from him Thirdly he may be called the first-born or first fruits of the dead because he is the true and substantial first-fruits that was offered up unto God for the living and the dead which was typified in the Levitical primicies or first fruits or first-born that was offered unto God 1 Cor. 15.20 Observ This proves the Resurrection If Christ be the first-born of the dead then others of his members must necessarily be partakers of the resurrection also 2 Cor. 4.14 Christ is here called the Prince of the Kings of the earth first as Head of his Church or of Saints who are called Kings of the Earth Rev. 5.10 Secondly as King of Kings so by him kings reigne This manifests his power and ability to bless us here with his grace and at last to raise us and to save us and unto this mighty and powerful Saviour who loved us and washed us from our sins in his blood and made us Kings and Priests unto God that is Kings and Conquerors not only over our own lusts but over the world and over the powers of darkness and Priests to offer up spiritual sacrifices unto the Father To this gracious Saviour who hath done all these great things for us be given all glory and dominion for evermore Amen Hence Note Observ That the whole work of our salvation is ascribed unto Jesus Christ under these particulars First He loves us that is accepts our persons in himself from all eternity and in time justifies us from our sins in his blood Secondly He sanctifies us by making us conquerors over our lusts and to become actively zealous towards God in spiritual sacrifices of prayer and praise And lastly he makes us Kings and Priests after the Resurrection Rulers with Christ and sharers with him in his Kingdom of glory See more cap. 5. 1. Vers 7. Behold he cometh with clouds and every eye shall see him and they also which pierced him and all kindreds of the
Disciples should be offended because of him and that they should be cast out imprisoned reviled and suffer many persecutions for his names sake And the ground or reason of all this is from that promise in Gen. 3. That God would set enmity between the seed of the woman and the seed of the serpent and this enmity hath abided ever since and will ever abide between those two mystical seeds until the seed of the woman Christ and his members shall become absolute conquerors in the binding up the old serpent who is the father of all enmities and mischiefs This informeth God's people that it should not seem strange unto them when the world and their enemies do rage against them Here a question may come in Whether christians when they are called unto it are bound in duty to suffer for the profession of all the Truths of God To clear this question I shall premise briefly That Truths are either about fundamentals or circumstantials Fundamentals are such as without the knowledge thereof we cannot ordinarily be saved and they are conversant either about the very being of a Saint and Christian or secondly about the well-being in preserving and building up this Christian in his holy faith and these are called principles or rudiments of Religion Heb. 6.1 You know no one can proceed to be an Artist in any Art or Science or come to any perfection therein without some certain rules and principles to proceed by so none can become a true Christian or Artist in that heavenly Science of Christianity without some first laid principles And amongst those Fundamentalls which are necessary to the Being of a christian I believe as some have been too large in the description of their Fundamentals so some have been too narrow and therefore seeing they are not precisely determined by any universal assembly of christians but are left to be gathered up here and there in the Word of God by parcels I shall not be so presumptuous to define their certain number only I say thus much That that Creed which is called the Apostolical setting a qualified sense on that article of Christ's descent into hell to be the exactest square and rule of principles that relates unto the very Being of a Christian that is this day extant and he that is not ready to suffer for the profession thereof is not worthy the name of a Christian Now secondly other Fundamentals are about the well-being of a christian and such are all the Ordinances of the Gospel As Baptism Lord's Supper Prayer Thanks-givings all Church Orders and Fellowships Preaching Exhorting Reproving Overseeing and the like And if it be in our power we are rather to forbear the use of one of them then to defile our souls or consciences under corrupt administrations of them but if at any time we were called to suffer for the essential truth of them we are bound to suffer and to bear them a testimony as a part of the Truth and Word of God But for every opinion that arises about the right administrations of the latter or manner of understanding of the former principles which are but the circumstantials of Religion to set bonds upon the conscience therein it savours rather of a spirit of contention heat and passion then of found judgement and christian wisdom This is to make hard knots where there is none and Christ calls his yoke easie this were to make it burdensom and intollerable The substantial part of Christian Religion is plain and easie and the blinde may walk therein and a lamb may wade thorow This is life eternal that they may know thee the only true God and Jesus Christ whom thou hast sent John 17.3 It is true there are mysteries high questions and deep things of God in the word these are for the exercise of our spirits and gifts not of our faith no further then as part of the revealed mind of God and therefore we believe them to be truth though we understand them not which are reserved until the day of the revelation of all things when we shall know as we are known and when all our ignorances and imperfections shall be done away This sets a check upon some hot spirits of these times that rather then lose or part with their wilde opinions or let them lie unvented would break all the bonds of peace charity and communion amongst Christians and so utterly deprive the churches of Christ of all the benefit which otherwise their gifts and parts might stand in stead for I doubt all sorts of christians of our times are too far baptized into this errour and Satan hath too great a stroke in it to divide the hearts of Christians about circumstantials when as they hold one and the same fundamentals joyntly together The Lord in mercy to his churches remedy this great evil and sin of our times Vers 10. I was in the Spirit on the Lord's day and heard behind me a great voice as of a Trumpet In the Greek copie it is no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was in the Spirit which in Beza's translation is rendred correptus in Spiritu I was rapt in Spirit It was indeed a rapture of spirit an extasie wherein John received this Vision and so it hath been with all the Prophets of old they were acted by the Spirit in all their visions and prophesies they were lift up above themselves and out of themselves when they were to have cognizance of Divine things and this was by the Eternal Spirit of God working mightily in their spirits Observ That the Spirit of God does as it were set a violence on those persons he employs about the high mysteries and discoveries of his choicest Truths Paul that great light of the Gentiles he had his raptures into the third heaven whether in the body or out of the body he could not tell Exekiel when he was to receive those high Visions he oft reports of the Spirit entring into him and taking him up cap. 3.12 and 2.2 John for his better accomplishment to receive those divine Visions he is here said to be rapt in Spirit And the reasons of this is First That he might be the better enabled to take a clear and full view of those divine discoveries which were about to be shown unto him When we would show one things distinctly we use to place him up on high for the better sight Secondly That he might have satisfaction in his own spirit that those his visions were from God seeing he had so extraordinary taste of the Spirit in the first place he might well conclude he was now as it were to become the mouth of the Spirit unto the churches Lastly That his thoughts and heart might have been sequestred from things below and his contemplation raised higher on things divine as a true Prophet of God ought to have Another Note from hence is as a corrollary to the former That when Christ sets up any eminent Officer or Light in
utter overthrow chap. 31. v. 3. c. It is also somwhat against reason that Saul should be all the precedent night at Endor and on his way coming and going and that under great dejection trouble and consternation by reason of his hard fate foretold him and yet notwithstanding he should the immediate morrow joyn Battel with the Philistines is in my apprehension a very unlikely conceit I shall only add and conclude with that of the Psalmist O teach us O Lord to number our days that we may apply our hearts unto wisdom that both God and the creature may have their dues Vers 11. I am Alpha and Omega the first and the last and what thou seest write in a book and send it unto the seven Churches which are in Asia unto Ephesus and unto Smyrna unto Pergamus and unto Thyatira and unto Sardis and unto Philadelphia and unto Laodicea After John was set by a spiritual rapture in a fit frame and posture to receive those divine and excellent Revelations he in this verse makes an entrance into his first vision which was the effect of that great and mighty voice that he heard as of a Trumpet saying I am Alpha and Omega c. This was Christ as is manifested in verse 8. compared to the 9. who is the beginning and last of all things and who is the giver out and author of this Revelation unto John and gives him this vision concerning the seven Churches by way of an admonitory Epistle unto them and what he sees and shall be represented unto him in those visions he is commanded to write them down and send them to the seven famous Churches which then were in Asia minor at Ephesus Smyrna e. Hence Note Observ That the true Ministers of the Gospel must deal very faithfully with their churches in their doctrines and prophesies they must come with real visions of God not feigned ones Paul did profess unto those he wrote that he kept nothing back for their good but discovered the whole mind of God unto them They are to observe God's motions and directions when he moves they must move when he stands still so must they If God commands them to come with the doctrines of peace and consolation they are not to come with the doctrines of judgements and if God proceeds in anger wrath and judgments against a people for their sins the Ministers ought not like the false Prophets in Jeremiah preach peace peace and sew pillows under their elbows to build them up in security and so make them ripe for destruction neither are they only in a perfunctory way to preach the mind of God unto their churches but they must follow John's example here whatsoever vision or burden is made known unto them from the Lord they must for the more certainty and better observation thereof write it down and send it and commit it to their churches keeping this rule the Apostles kept in committing their doctrines unto writing a sure way of preserving it for the churches of Christ to the end of all Vers 12. And I turned to see the voice that spake with me and being turned I saw seven golden Candlesticks Verse 13. And in the midst of the seven Candlesticks one like unto the Son of man clothed with a garment down to the feet and girt about the paps with a golden girdle John having heard this great and terrible voice he turned to see the voice that spake unto him Either this is to be taken metonimocally where seeing is put for understanding that is he turned rightly and distinctly to understand the voice he heard or else to be taken per Synecdochen part for the whole that is he turned to see the voice that is the person that uttered the voice From hence note Observ That God's faithful ones are very intent to know the mind of God in all the discoveries of his Will They are not those that desire to know their master's will darkly and in part they are willing to know it fully that they may fully obey it It is but a fruitless hearing to hear the voice only in the ministery of the Word of God and not be intent upon the intendment and substance of it The word of God though it be the power of life unto all that believe yet without this is but as a meer voice and a dead letter Those with Paul Acts 9. when he was strucken down when he was going to Damasco heard the voice but saw not him that spake unto him so many in our days do hear the same voice of God that strikes thorow other souls unto conversion whiles they neither see nor understand the meaning of God in the voice either to their comfort or conversion No sooner was John turned to comprehend more distinctly this voice that spoke unto him but presently he had a vision presented him of the seven golden Candlesticks and one like unto the Son of man in the mids of them what is meant by the seven golden Candlesticks I refer to the last verse of this chapter where the Spirit it self is Interpreter But by the way this Note ariseth Observ That God reserveth his choisest discoveries for the most diligent and enquiring souls John when he turned to see the voice and being turned he saw seven golden Candlesticks c. When souls turn to God and enquire carefully after his will God will be found of them they are the Treasurers of his mind The secrets of the Lord are with those that fear him They shall know the intendment of God in all the revolutions and providential percussions of the Nations of the world If the Statists of the world would know what would be the event of things their best counsellors would be such as are the wise and diligent observers not of Stars flying of Birds the bowels of Beasts and such Ethnick fopperies but of the voice of God in his holy Word Observ 2. The things contained in this book of Prophesies are most certain John saith not he heard only a voice but he saw seven golden Candlesticks c. The sense of sight is the most certain most evidential of all the senses 1 Iohn 1.3 And indeed this whole book is a book of visions presented unto Iohn and which he saw in Patmos Now in all visions there are some representations made either to the eye of the body externally or to the eye of the minde internally Secondly In every vision there is somthing that is Future and therefore it is somtimes called prophesie or prediction Isa 1.1 Thirdly The party to whom it is made hath a strong irradiation of Spirit and mighty light over-powering him to make him obedient unto that heavenly vision and so is put out of all doubt of the truth of it Fourthly It is in great evidence when the party is awake Dreams are but obscurer visions when men are asleep and therefore visions are the more evident and excellent discoveries of the truth In this
in part to come written without that is plain for discovery open to the view All which imports that Iohn was to write of the then present state of Affairs and of the churches which was plain and open and as of things that are and also of the future state of things which are as a book written within sealed and secret in respect of their futurity 2. Another Note hence is That God's true Prophets and faithful Ministers will commend no more to the observation of their churches as visions from God then what they have really seen and hath been discovered from God unto them They are not to come with the word of the Lord in their mouth and pretend visions from God like the false prophets in Ier. 14 whiles their mouths and hearts are full of lying vanities Iohn writes no more then what he saw to the seven churches nor discovers no more then what he saw was then present or should come to pass in after time What we haue seen and heard saith the Apostle we speak and are bold to preach and to commend unto you Christ's Ministers should press no more then what they are assured are experienced truths I doubt me every opinion concerning outward forms of Government Discipline and the like will not at last appear to be visions of God which some do now a days so hotly contend for it may be one day said unto such hot-spurs Boanerges sons of Thunder who required such things at your hands whiles you let the greatest works as of love righteousness and judgement lie prostrate at your feet as if they did not concern you Vers 20. The mysterie of the seven Stars c. Christ in the last verse to make things plain unto John and to give him a taste of the discovery of those mysteries in his book interprets the mystery of the vision of seven Stars and of the seven Candlesticks presented unto his sight in the precedent 12 and 16 verses and he calls it the mysterie of seven Stars and candlesticks because indeed unto John it was a secret and hidden thing what those figures of stars and candlesticks did mystically mean or represent and unto John it would be still a mysterie if Christ himself had not here interpreted Hence Note That this book of Revelations is made clear obvious and manifest by a diligent observation and a right applicationof the mystical characters and figures of each vision Christ himself in this verse hath made the first enterance and essay on this account He tells us that the seven Stars in his right hand and the seven golden candlesticks do mystically represent the seven Angels or Messengers of his churches and the seven candlesticks the churches themselves In the seventeenth chapter Christ is more large in interpreting the mysterie of Babylon the great the mother of harlots c. All which connotes unto us Observ That the wise observant christian may attain unto the revelation and discovery of the mysteries of this book of Prophesies by the help of the Spirit of God upon a diligent enquiry thereinto The Spirit says often in the second and third chapters Let him that hath an ear hear what the Spirit saith unto the Churches and in chap. 13. vers 18. Here is wisdom let him that hath wit count the number Here is the mind that hath wisdom cap. 17. v. 9. so that it is for him that hath an ear an intelligent understanding ear and wisdom a wise heart to consider that is fit and capable to open and apply aright the mysteries of this book It is a mystery therefore difficult to all but unto the spiritualized eye and unto the mind that hath wisdom but it should not therefore be accounted presumption in such to undertake this essay seeing it hath pleased Christ to give us the first fruits himself in opening the mysteries of the vision of the seven stars and the seven golden candlesticks which is as an enterance into the whole and since he hath interpreted unto us that by the seven stars are meant the seven Angels of the churches by the seven golden candlesticks the seven famous Asian churches by the woman arrayed in scarlet the mother of harlots in the seventeenth of the Revelations to be the great City that reigneth over the Kings of the earth and the Beast with seven heads and ten horns to signifie a Government Empire or Kingdom on seven Mountains where the great harlot reigneth under ten Kings why should it be thought strange rash or presumptuous to interpret the rest of the mystical figures and hyeroglyphick characters of this book according to their natural and genuine tendency and as they are opened and applyed in other prophetical writings by one and the same Spirit of Prophesie whose wisdom it was ever from the beginning to represent the risings progress and downials of the great Empires and Kingdoms of the word by such dark and mysterious figures and representations unto God's servants his Prophets And conceive one great reason of this dark and mysterious carriage of the Spirit is That the Intendments of God towards the Powers and Kingdoms of the world may be revealed and made known but unto few such as have spirits sutable and wills to conform to the will of God in all things for if those great events and revolutions of State were made vulgar and known unto all it would raise innumerable combustions in the world and great sufferings and afflictions to the children of God from those Powers that they live under for whose sakes these great concussions and subversions of States and Kingdoms do come to pass that Christ's and their Interest may be exalted at the last 2. Note That it is the Spirit of Christ in his Word that makes known and opens the secrets of all Divine mysteries unto his servants Christ discovers unto John those mysteries of stars c. It is this Spirit that searcheth into the deep things of God He shall take of mine as Christ saith John 16.15 and shall show it unto you and hence he is called the Comforter because he makes the love of the Father and the grace of Christ which was before-hand hid in the bosome and counsel of God manifest unto poor souls and so sheds abroad the love of God in their hearts by faith The discovery of Divine mysteries are too high a work for the ablest and wisest person in his natural capacity without the help of Christ's Spirit for they are spiritually not carnally to be discerned But to proceed The mysterie of the seven stars Christ interprets to be the Angels of the seven churches Stars in all prophetical writings do signifie persons of eminency and honour and in Heraldry it is accounted the most noble sort of blazoning peculiar alone to the Armory of Princes The Angels of the seven churches or rather Messengers for so the Greek word signifies because they come with the best message and news that ever came to man to wit the glad tydings of
peace through Jesus Christ and therefore beautiful are their feet and so may rightly be represented mystically or figuratively by those lightsome and noble creatures the stars but to prevent tediousness in repetition I refer to the Notes on the precedent sixteenth verse where I have fully discussed the same subject And the mystery of the seven golden Candlesticks Christ interprets to be the seven Churches to wit in Ephes Smyrna Pergamus c. In Exodus 25. amongst the Adorements and Instruments of the Tabernacle God commanded Mâ—ses to make a Candlestick of Beaten Gold Christ in this verse takes up the Figures and Types of seven golden Candlesticks to represent mystically his Tabernacles with men his seven famous Asian Churches wherein his glorious presence did most resplendently appear for it is said verse 13. That he appeared in the midst of them in great luster glory and splendour Golden Candlesticks are fit Types and Emblemes to represent Christ's churches First In respect of their choicest mettal they are golden Candlesticks Observ Christ's churches are of that precious allay and temper that they excel all other assemblies in the world Others of the world though never so great and eminent are but as Lead or Tin but those like precious gold Secondly Gold is the most tryed and refined mettal that is so are Christ's churches they go under seven fold refinements They have tryals from God and man Refinements by afflictions refinements by the Spirit of Grace whereby their dross is done away and so become most precious and shining gold Thirdly Gold is the most noble dearest and highest esteemed mettal amongst men so Christs churches are the most highly respected by God of all creatures the world was made for their sakes yea they are the right heirs that is that have the more especial right by blessing promise and compact unto the world and the good things thereof whether things present or things to come why all is yours if Christ be yours 1 Cor. 3.23 Fourthly It is the most extensive and ductible of all mettals so Christ's churches they have the largest bowels of true charity of any sort of people in the world for they will endeavour the conversion and pray for it even of their very enemies Fifthly Gold is the most weighty of all mettals Christ's churches are of the greatest weight with God all others are but as the dust of the ballance in comparison of them they are of such weight with God that they are to stand in the gap to stay the hand of God when he goes out to execute his judgements If two or three righteous persons be in a City God will not destroy it for their sakes Sixthly and lastly Gold is most fair and shining of all mettals so Christ's churches they are most shining in their graces they are not guilded Candlesticks but golden ones yea beaten ones as that of the Tabernacle was Thou art all fair saith Christ to his Spouse in Cant. 1. my Love behold thou art fair behold thou art fair like a Lilly among the Thorns so is my Love among the daughters Cant. 2.2 In the next place consider the Types and Figures the seven Candlesticks that are the emblemes of those seven Churches and how they suit fitly for this purpose all know The proper work of Candlesticks is to contain and hold their shining lamps or candles as in Exod. 25.37 And thou shalt make the seven Lamps thereof and the Lamps thereof shalt thou put thereon to give light toward that that is before it As the golden Candlestick of the Tabernacle was to have seven lamps or lights to give light to all that was before it so these seven golden Candlesticks those seven Asian churches have their seven Lamps or lights therein which number denotes perfection to enlighten all that was before it they have also their seven Angels seven faithful Messengers Ministers or Ambassadors of Christ's Word and Truth to enlighten every soul that comes with a teachable heart before them Hence Note Observ That every church of Christ as the candlestick of the Tabernacle Exod. 25.37 ought to have their shining Lamps in them that is Ministers and Teachers that are both godly and faithful ones Each one of the seven Asian churches had its Angel its light its Lamp within its candlestick and a church without these lights these Angels is as a candlestick without its lamp or light standing for ornament and fashion sake but wanting much of its honour life light and service which those Lamps and lights would yeild unto it for Christ hath placed in his church some Apostles some Evangelists some Prophets some Teachers some Pastors some Elders and all for the edifying and compleating of his Body the church Churches thus organized with their Angels and Ministers are most comly yea that high expression in Cant. 6.4 may be well applyed to such Thou art beautiful O my Love as Tirza comly as Jerusalem terrible as an Army with Banners Amidst those seven golden candlesticks that had their Angels or Lamps shining within them Christ made his glorious appearance in the likeness of the Son of man verse 13. The discoveries of Christ's ways and presence both in the way of grace and judgement are most clearly to be learn'd and discern'd amongst his churches that have their Angels Ministers and Teachers shining most bright in their life and doctrine in the midst amongst them and like to this was the advice which Christ himself had given to the Spouse in the Canticles chap. 1.7 8. when she had lost or could not find her Beloved Tell me O thou whom my soul loveth where thou feedest Where thou makest thy flocks to rest at Noon His answer is If thou know not thou fairest among women Go thy way forth by the footsteps of the flock and feed thy Kids beside the Shepherds Tents Therefore O thou the beloved of my soul cause my soul that by its wandrings have long missed thee to seek for thee among thy golden candlesticks in thy Ordinances and holy Assemblies in the midst whereof thou dost appear that my soul which languisheth may be comforted with Apples and stayed with Flaggons with spiritual comforts and refreshments from thy self who dwellest in the gardens and feedest thy flocks beside the Shepherds Tents Observ 2. That Christ's churches are his chiefest Treasuries here on earth of light and truth If souls desire to come into the true light and truth of God where should they rather repair then unto those golden candlesticks whose proper service is to hold forth light unto all comers Christ is found walking in the midst of them verse 1â— and therefore where the Sun runs its course there must needs be light in that Firmament and much glory and for this reason in this place these seven famous Asian churches are represented by the figures of seven golden candlesticks and also in Zach. 4.3 c. the ancient church of the Jews is represented by a golden candlestick with seven Lamps
churches it passes my skill to conjecture There was a time when the good Bishop of Rome did take on him that self-denying Title only of Servus servorum Christi A servant to the servants of Christ but O now Quantum mutatus ab illo Secondly As some of the Presbyterian interest will have this Inscription To the Angel of the Church of Ephesus to be meant the Presbytery or the combined Elders of the church of Ephesus which is asserted with far less reason then the former for it is inscribed Unto the Angel not Angels of the church of Ephesus neither is it clear that there were more political churches then one in Ephesus to make up a combination of divers as the Presbytery will have it but rather the contrary is evident for if there were more churches then one in Ephesus the Inscription would run more rationally thus Unto the Angels of the churches of Ephesus c. But here they will object as I have found that one of their learned champions I mean M. Rutherford formerly hath done That Angel here is to be taken collectively as that The Angel of the Lord shall pitch his Tents about the righteous I grant Angel in that Scripture ought to be taken collectively for many Angels but that it should so in this place is a meer non sequitur yea rather a foul absurdity will be according to this sense of theirs father'd on the Spirit of God in this place for understand that the Presbyterie which is a collective and combined body of many Elders of divers churches which they would have here to be meant by the Angel All of the Presbyterian judgement do intend thereby the church representative as Go tell the Church that is say they the Presbyterie Hear the Church that is say they the Presbyterie Now that this word Angel will stand with such interpretation sounds very harshly for observe what a strange and uncouth sound and sense do these words give To the Angel of the church of Ephesus that is to the church of the church of Ephesus according to their acceptation for so they call the Presbyterie the church I suppose few will find but very little reason in such a sense yet I grant that in one church there may be many Ministers so there might be in Ephesus many Teachers many Elders many Deacons for they are all Ministers unto the church of Christ so also they might have one that had the preheminence over the rest as the Overseer Bishop or Pastor of the flock whose care and office is not only to rule and guide the flock but to feed them also and such a one is worthy of double honour in respect of the eminency of his ministerial service above the rest and so might rightly be called the Angel catexochen or chief Messenger or Minister of the church of Ephesus to whom these admonitions were directed and so I take the word Angel in this place to signifie the chief Minister to wit the Bishop or Pastor which God had set over the church of Ephesus to whom the charge is inscribed and this was Onesimus as Eusebius justifies lib. 3. cap. 35. out of Ignatius his Epistle unto the church of Ephesus Observ From this former discourse note That the Pastors and chief Ministers of churches are the fittest instruments to receive and deliver Christs messages and intendments unto his churches They can do it authoritatively ex Officio by vertue of their call unto that end Others of private capacity can do it only charitatively virtute doni by vertue of a gift by way of advice and counsel The charge here is inscribed to the Angel or Pastor of the church of Ephesus and it is the rather inscribed and directed to the chief Minister for sundry reasons First That it might have the greater reverence and authority with them to whom it was directed Secondly That it might be set home on their hearts with the greater wisdom and vigour for admonitions or reproofs coming from Pastors or the chief Ministers of the church are as nails driven by the masters of Assemblies Thirdly That it might be done with the more faithfulness for they are the Overseers of Christ's flock Fourthly That it might be done with the more tenderness and compassion for they are the Shepherds or Pastors of Christ's flock to feed and heal them notto wound or destroy them Fifthly and lastly That it might be done with the greatest experience for they are the Elders of the church who are acquainted with all our spiritual maladies and know their several cures and are the best Physitians next and subordinate to Christ for our souls in the world O let us therefore give them due honour and reverence which is most commendable and worthy of a sound christian to all Christ's true and faithful Ministers and Ambassadors of his Word and Gospel whom Christ hath honoured with the names of Angels Bishops Pastors Elders and the like let us not dishonour vilifie or upbraid with any branding or unworthy Titles whatsoever Observ 2. Unto the Angel of the Church of Ephesus Write Hence Note That every rightly constituted and well ordered church ought to have their Angel Minister or Pastor over them Every golden candlestick ought to have their burning Lamps within them to give light to all that come before them see more hereon on the last verse of the first chapter Yet in this I desire to be understood not as if the Being and form of a church did remain wholly in the Officers thereof but in the whole Fraternity of Believers the essential matter thereof primarily and chiefly so that I here intend the well-being of a church not the being thereof and so I affirm that two or three or more gathered together in the name of Christ to close with him in his Ordinances though without Ministerial Officers yet may be for the essential matter termed a faithful church of Christ but not a political organical one which hath the highest and greatest glory on it for I am of opinion that the first hath the priviledge of the exercise only of some Ordinances within themselves as Prayer c. but the latter hath the more full and ample Gospel pattent and commission even to the administration of the Sacrament and unto excommunication and highest censures which cannot rightly be executed out of political churches which are meerly acts of power office and authority From the words the church of Ephesus of Smyrna of Pergamus c. Some hence absurdly reason for a National church 'T is true there was a church at Ephesus at Smyrna at Corinth at Rome but to argue from hence that all in Rome all in Corinth all in Ephesus must be the church is a very fond reasoning This were to argue that Nero that bloody heathenish Tyrant with his whole houshould not much unlike unto himself in barbarous cruelty were the church of Christ because Paul writ to the church in Nero's house and though there was the
jure it ought not to be so for that which seems and tends to the destruction of a church should in no wise be admitted but the admission and toleration of such wicked persons tends to that end The illation is very clear from the nature of wickedness which is of a destroying nature to all entertainers of it witness those seven famous Asian churches and many other Eastern churches who for their iniquities and transgressions from the rule and faith of Christ are in stead of pleasant Gardens wherein the Lord delighted in spewed out and become the habitation of Dragons and receptacles of all unclean spirits Therefore it is unsound to argue from acts of God's providence to his will The act of Judas in betraying Christ was never the less abominated in the sight of God because he had pre-ordained it in his eternal decrees We must be sure to do no evil against all which God hath declared his displeasure from heaven on pretence that the Divine wisdom can order it to good and draw praise unto it self out of the wrath of man It is a sure maxime and rule unto us to act by the rule of God's commands which are patent not of his providential actings and decrees whose meaning unto us are unrevealed and secret Object But some here comes with a replication and object and say That they grant that manifest scandalous and wicked persons and erroneous are not to be admitted and tolerated in the church but withal add and answer by another question that it cannot be defended or made good that none ought to be admitted or tolerated in the church but such as are true and real Saints for so they say we make the church of God of no larger extent then the Elect themselves I have met somwhat to the same purpose in the writings of a Learned Gentleman Mr W. Morice of Devon in his New Inclosures broken down page 110. who says That he undertakes not to be an Advocate for persons notoriously wicked and scandalous not asserting that those which are notorious for sins may not be rejected but that without tryed and approved notes of sanctity they may be admitted nor that men whose flagitiousness is publiquely known may be repelled but none upon any private notion of their faults may be excluded and thus much will be inevitably concluded from the example of Judas his admission which was the Diana contended for or rather to use his own words Hos quaesitum munus in usus And in page 61. he asserts We do only here argue that Sacraments formally as such are not proper priviledges of real Saints or absolutely incommunicable to any but such as have given satisfaction of their holiness which is their hypothesis against which we are disputing Thus far he For answer I could refer M. Morice to another learned man of these times if he would account it as good payment to be referred to another and an able paymaster without exception even learned M. Baxter the great anti-Separatist and anti-Anabaptist of these days who hath sufficiently and with Achillean arguments made good that Thesis against M. Blakes dogmatical faith That it is a true justifying faith that entitles to Baptisme and so consequentially to other Ordinances of the church And also against M. Bedford his Baptismal Regeneration who hath strongly convinced in that dispute against him That Baptisme doth not convey the first grace but that the first grace was necessarily pre-required before Baptisme And though hereby M. Baxter hath unavoidably armed his adversaries the anti-Paidobaptists who takes up as the Lancastrians did of old to the Yorkists in the Battel of Towton the same arrows which came from their enemies quivers and send them back again to their greater prejudice and so may the anti-Paidobaptists form very sharp weapons out of M. Baxter's own Forge though justly and rightly by him fabricated and aimed to another end Neither can I see how it will serve M. Baxter's turn nor how he secures himself against the reverberation and brandishments of their retorted weapons when he flies to his common Asylum and subterfuge which is indeed his Clypi Septemplix or his surest backer when they charge upon him arguments drawn from his own pen. Sic propriis pennis laeditur ipse suis Or Proprius configitur alis A mounting Eagles plume fix'd on a Dart Rapt from her Wing it causeth her own smart And though to them he answers when they collect and object from his own positions that there must be justifying faith and the first Grace as pre-requisites in persons coming to Baptisme that that must be found either in the party himself or in the case of Infants in their parents for them but where that supererrogating grant is made to the parents faith I am yet to seek to make good the rights of Infants unto Baptisme and I believe it will be produced ad Calendas Graecas But how far purity of reason and analogie between the old legal administrations and the new Gospel institutions bind and oblige us I shall briefly enquire into and shall here take leave to digress so far as to leave one word on record for hesitating and scrupulating consciences in this particular Whether it is safer to practise ordinances in that way which by all hands and parties is accounted clear and obvious in their several positive institutions or in that way which is confessed to yeild most dark and difficult controversie to find it out as that about Infant Baptism is as M. Baxter himself most ingeniously confesseth page 301. of his Plain Scripture proof c. and in the beginning of that book more at large to page 9. And as it is to be observed that if it had been lawful in Institutions that relate to Worship as the Sacraments are which in themselves are not naturally moral Ordinances but depend wholly for vertue on the authority of the Institution to set them on the Rack in all the circumstantials of their administrations as for manner subjects and form thereof to answer all Allusions Types and Analogies that may be drawn from the old Testament we know not wherein they will make a stop unless as in the old Law there was one visible National church of the Jews which had a high Priest over them so by way of Analogie and resemblance the divisible parts of the Catholique church become united in one under one Pontifex maximus or in plain English his Holiness of Rome So dangerous it is to adhere to Analogies and proportions of reasoning from the obsolete Legal administrations which are no ways cogent or constringent to be exemplary either in matter form or subjects of Gospel Ordinances which wholly depends upon the Will of the Instituter who is faithful in his house as was Moses And that is but a slender argument or Scar-crow of some to raise an odium against their adversaries when they cry out with a full mouth this is to cast off the whole Law and old Testament at
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
officers now at present authorized in the churches meerly as such officers then surely there are some officers wanting unto the churches by which it may be rightly dispensed But the major being formerly cleared the consequence I believe none will deny that looks upon the preaching of the word as an act of authority and office therefore the conclusion is evident And therefore to shut up this discourse I am very much of opinion that all primitive offices and officers which were of positive institutions in the Apostles times are moral positive laws and still constringent and perpetual unless you can show their repeals See Cawdry on the Sabbath part 1. cap. 2. hereon and therefore binding unto the church in all ages Confer hereunto that of Eph. 4.11 12 13. All which indeed the church doth virtually and implicitely maintain though they have laid by the names thereof so necessary do they find the acts of the said offices though the offices themselves nominally are thrust out of doors When we send Preachers to our American plantations for the discipling the poor Indians are they not tantamount as Apostles When Eusebius the centurists and later Church Historiographers do historifie the acts and occurrences of the church are they not in a qualified sense Evangelists when persons do interpret and enucleate dark or prophetical Scriptures do they not look like Prophets When by the faith and prayers of the faithful corruptions are vanquished the will 's reformed health restored and Satanical dispossessions accomplished do they not carry the face of miracles And why then should we not entertain the offices and gifts themselves nominally as well as operatively and virtually though with some mark of distinction as by a crescent as unto younger brothers acknowledging always and that justly a pre-eminence of gifts and spirit in those of the first age and nearest unto the fountain of life and verity but far thereby from concluding that their offices were buried with the first founders together with their most excellent gifts in one arme but still kept alive and preserved for the good of the Church and the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come to the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the station of the fulness of Christ And that none may judge me rash or presumptory in this opinion I submit it to the tryal of Christ's churches and add Adhuc sub Judice lis est Try all things hold fast that which is good Let every one be perswaded fully in his own mind and in the mean to walk in that measure of light that he hath attained unto In the next place the question may be seasonably set how shall we know or try false Apostles from true Christ's ministers from antichrist's or the pseudo-prophets from the Orthodox Seeing the false ones can transform themselves into the Apostles of Christ and say they are Apostles and Ministers of Christ as well as true ones 2 Cor. 11.13 Rev. 2.2 This question indeed is worthy the discussion useful both for the rectifying of the private judgement of discretion as well as of the publique authoritative judgement of the church in this particular for indeed it is no new thing nor strange to the purest churches of God to have false Prophets and false Apostles in them In the days of Ahab 1 Kings 18.19 the prophets of Baal were four hundred and fifty and of the Groves four hundred but the true ones hid by Obadiah were but one hundred Ezekiel Jeremiah met them too in Babylon Jer. 28 29 chap. and Ezek. 12.2 3. The Apostolique primitive churches were much troubled and vexed with false Apostles false prophets and false teachers also witness 2 Cor. 11.13 2 Pet. 2.1 Gal. 5.12 Matth. 24.11 and those churches of Ephesus Pergamus Sardis c. had their share also in this trouble by the doctrine of Balaam Nicolaitans Jezabel c. and this God often suffers with the sad consequences thereof in and upon his churches to make the Truth more clear and precious to try the godly and discover hypocrites and to shew his power and wisdom that can produce good out of evil and preserve his undefiled in the midst of contagions but the wisdom of the Saints is to try them and discover them that so they may be avoided with all their malignant influences and pernicious doctrines Now a false Apostle or Prophet may be discovered two ways First Either from his false doctrine or prophesie Or secondly From his false call or mission The ancient Prophets of God were called Seers from the clear divine revelations and irradiations they had of the mind of God 2 Kings 17.13 and this was called the Gift of Prophesie Next They had a clear call to exercise that Gift But the false Prophets they prophesied out of their own hearts and follow their own spirits and have seen nothing as in Ezek. 12.2 3. that is They are Prophets because they will be Prophets it is their own motion that makes them prophesie they thrust themselves upon it and make their own wills the highest original of their call and therefore in the next place the things they prophesie are their own what their fancies lusts private interests affections and carnal reason suggest unto them so their prophesies come by the will of man not of God as that of 2 Pet. 1.21 and therefore however esteemed and magnified by men is worthless in God's account because it only proceeds from their own spirits and not from God's Spirit the true Spirit of prophesie Now I would not here be mistaken as if I pressed for enthusiastique prophesies but to keep close to that Spirit of prophesie in the Word of God which will not close with man's base interests and motions but is according to the will of God in all things and this is the true spirit of prophesie and therefore what comes from the will of man and private Spirits are in the Scriptures variously branded under the Titles of lies dreams vain divinations perverse things the commandments of men Mark 7.7 wisdom of this world 1 Cor. 2.6 another Jesus another Spirit another Gospel 2 Cor. 11 4. Therefore Paul durst not preach any other thing but Christ Jesus the Lord and what he had from him by his Spirit that he preached unto them 2 Cor. 4.5 Therefore we may plainly judge a false Prophet or Apostle when he comes with doctrines and prophesies of his own motions and own Spirit and own designs being opposite and destructive to the Spirits doctrine of faith and godliness within the Gospel Object But will not some say that all heretiques false apostles and false Teachers will come with verbum Domini in their mouth and pretend highly that their doctrines are concordant and agreeable to the word of God or else in vain to broach and attest them And who more high then
unclean lusts whatsoever This is the most sad condition when God does unchurch a people for their sins witness the habitation of these seven Asian churches wherein the Synagogue of Satan in Mahumatism and Heathenism is set up in the room of Christ's holy Doctrine and Ordinances and all for their impenitency and obstinacy in their loud crying abominations and therefore I cannot too often recognize this verse to backslidden souls Remember from whence thou art fallen and repent and do thy first works or else I will come against thee shortly and will remove thy Candlestick out of his place except thou repent Verse 6. But this thou hast that thou hatest the works of the Nicolaitans which I also hate Christ goes on and tells the church of Ephesus that though she was justly faulty for her defection in her first love yet she had this commendable point in her to be added unto her other commendable graces That she abhorred the abominations of the Nicolaitans both in judgment and practise which also was most hateful and abominable unto Christ himself Now the Sect of the Nicolaitans as all Ecclesiastique history testifies took the denomination from Nicholas a Deacon of Antioch but whether he was their leader himself or whether they falsly pretended him the first founder of their heresie is disputable Indeed Ireneus Tertullian and Epiphanius are of opinion that he himself was their leader yet Clemens Alexandrinus and Eusebius lib. 3. do say That the Nicolaitans had falsly pretended the name of Nicholas to their heresie as M. Baxter asserts in his book of Infidelity p. 132. However we see their heresies were abominable for Christ hated them and their heretical practises and opinions consisted as Antiquity testifies under the name of christians to hold and practise all manner of corporal obscenities and adulteries lawful and all manner of spiritual fornication and idolatries also and which they grounded on this wicked principle That there was no difference in good or evil but only in opinion and therefore took liberty to all sorts of wickednesses And that these were chief heads of their heresies is somwhat evident from verse 14 15. of this chapter where the doctrine of Balaam and Nicolaitans are joyned and compared Now we know that Balaam's wicked doctrine was To lay a stumbling block before the children of Israel to entice them to offend God both in corporal and spiritual whoredom in the business of Baal Peor that so by offending him they might perish Numb 25. compared to 31.16 The Nicolaitans were this false Prophet's true disciples and were true branches of the Gnosticks of old who pretended strange and unknown high mysteries and discoveries of light which plain and orthodox christians never heard of as many of the same spirit now a days pretend unto on purpose to amuse the simple and to draw them into the snare of Satan and how well these filthy dreamers amongst us do correspond with their elder Brethren the Nicholaitans compare the heresies and blasphemies of some of these times with that description of the Nicholaitans made by M. Baxter out of historical Antiquity page 129. of his said book of Infidelity speaking of the Nicholaitans whose inhumane filthiness saith he was such and their divelish conceits so many and vile that I will forbear to mention them only this They made themselves like Christ and some of them to be equal to him and some the same with him That good and evil differed not in deed but in mens opinions they worshipped Images they lived in such horrid ways in lust and filthiness as is not to be named Epiphanius himself unhappily fell in amongst them and knew their ways from their own mouths and actions but happily escaped when they would have drawn him to their lusts They have multitudes of amazing words and notions like our Behmenists that would bring a man into a suspition of witchcraft to read them They used witchcrafts and several sorts of inchantments and kept divels in familiarity with them that by their means they might encrease their knowledge and power Thus far M. Baxter And he professes afterward that it is not one nor two but all church histories of those times that makes mention of them do say the same things and if they will read Epiphanius himself who once fell in amongst them they will see much more Having thus far described the Nicholaitans and their heresies in the next place take this Note Observ That the more pure sound and undefiled the church is the divel is most solicitous to raise heresies and schisms in it How busie the divel was in those Asian churches in the Apostles times to bring in the foul heresies of the Nicolaitans the doctrines of Balaam and Jezabel if possibly he could so to entice them to sin against their God that he might have his purpose on them but when the church became more corrupted tyrannical and antichristianized under the headship of the Bishop of Rome their heresies were less and their schismes fewer then in the primitive purer times for Satan would rather hereticate and poyson the whole then a part and indeed the divel has his designe accomplished when he sees a church rushing onward to their own destruction by the multitude of their corruptions and amongst such he hath no need to lay any of his stratagems of heresies and schisms but only to let them in peace and security and they will hasten on fast enough unto their own destruction Therefore hence unto me it is a good argument that we have true and faithful churches of Christ amongst us and that the true doctrine of the Gospel is sincerely preached and taught amongst our churches or else Satan the envious one would not be so ready to sow also his tares of heresies and errour as he does at present amongst us to overthrow if he may our hopes and harvest It seems to me but a sad saying when some Ministers affirm they give thanks to God that their churches are not troubled with the heresies of the times though I confess heresies are great evils and to be fervently deprecated from all Christ's flocks yet when they say they are all at peace it is much to be feared that there is another strong man keeping the house besides Christ for be sure when Christ comes to bruise Satan's head he will bite Christ's heel and no sooner is the man-child Christ born in the souls of his faithful ones but the Dragon will presently send forth floods of water of heresies errours and persecutions if possibly to destroy both it and them Rev. 12.15 and this proceeds from that everlasting enmity set between the seed of the woman and the seed of the Serpent even from the beginning Gen. 3.15 and will continue until he be bound up in everlasting chains of darkness and therefore the purer the church is the busier will Satan be to undermine them if he may Observ 2. Another Note is That all heresie is defiling and abominable
properly The first Paradice may serve to typifie or represent the second Paradice or new Church-state or heaven which Christ will restore unto his faithful ones before the ultimate day and end of all See more on the 21 and 22 chapters Verse 8. And unto the Angel of the Church in Smyrna Write these things saith the first and the last which was dead and is alive Verse 9. I know thy works and tribulation and poverty but thou art rich and I know the blasphemy of them which say they are Jews and are not but are the Synagogue of Satan Christ having finished his charge to the church of Ephesus goes on on the same account with the church of Smyrna and commands the Angel or chief Pastor or Minister of the said church who as Ireneus testifies was Policarpus scholar unto S. John to write those things for them to take notice of which he was about to discover to them The person that gave out these discoveries and charges to the churches is here plainly manifested to be Christ who was dead and is alive as in v. 18. of the precedent chapter more fully The matter of the discovery is wholly of encouragement and approbation I know thy works and tribulation and poverty but thou art rich that is I know thy works thou church of Smyrna and the trouble affliction and tribulation that thou endurest by reason of the opprobrious scandalous and reviling speeches which those cast out against thee which call themselves Jews and are not And I know thy poverty and scantiness in worldly riches but I add withal thou art rich in spiritual graces and though thou art accounted poor in this world yet thou hast treasures abiding for thee in heaven And withal I know the blasphemy of them which say they are Jews and are not but are the Synagogue of Satan As if he had said I also know and take notice of the reviling speeches that those which call themselves Jews and so perhaps were so by blood and yet are not true Jews true spiritual Israelites but rather by reason of their unbelief and malicious practises and persecution of the truth and the professors thereof are the very divel 's disciples and of the Synagogue of Satan Here is a two-fold knowledge or several acts of one and the same knowledge and far different the one from the other The one is a knowledge of approbation love and complacency the other of hatred and abhorrency Christ knows the works of the church of Smyrna of her tribulation persecution and poverty and loves her and honours her for it Christ also knows the works of her adversaries of blasphemies reproaches and enticements to evil against the true Professors of godliness and not only hates them for it but sets a character of ignominy upon their head for ever for what may be more reproachful or stigmatizing then for those that think themselves somwhat in the church of God that call themselves Jews the keepers of the Oracles and mysteries of God yet indeed to be justly numbred among the disciples of the Synagogue of Satan that is of the divel 's church for the word Synagogue in the Greek signifies so much as Convention Meeting or Church which is commonly used now in the worser sense which was appropriated first chiefly to the Jewish Pharisaical and Priestly meetings and called the Jewish Synagogue but Christians having renounced the name and thing have appropriated to their meetings or conventions a more significant name to wit the Church Ecclesia and leaves the Synagogue to unbelieving Jews Antichrist and the Divel to nourish their Disciples in From Christ taking knowledge with approbation of the works and tribulations of the church of Smyrna see the Notes on v. 2. of this chapter to which I refer But from this verse explained one Note shall be Observ That a poor afflicted and persecuted church of Christ is more dear precious and rich in his eye then all other the potent rich and mighty Societies in the world Christ looks upon the latter but with an eye of common providence as the Sun shineth and shower falleth on the field of the righteous and unrighteous alike herein there is no distinction of love or mercy God equally dispenseth those common gifts equally alike unto all neither is any one to be accounted godly or ungodly elect or reprobate from the abounding or want thereof for some godly have abounded and others have wanted herein But the church of Christ they have distinguishing mercies their afflictions and tears are treasured up in a bottle of remembrance for a reward and crown unto them they are as the apple of his eye his jewels members of his mystical body and therefore must needs be dear unto him for no man ever hated his own flesh for them the world was made and is preserved and continued to this day for their sakes and I dare be bold to affirm if there were none of his elect members on earth the world would soon see its night and period and forthwith relapse to its primitive and everlasting chaos or at least pass away and perish that its place be no more found Christ is still walking amongst those golden Candlesticks viewing their order and takes his delight in those Gardens and Beds of Spices and so gets up early into these Vinyards to see if the Vine flourish whether the tender Grape appear and the Pomgranates bud forth Cant. 7.12 his delight was ever to be with the children of men and takes much pleasure not only in seeing and smelling the savoury exercises and spiritual sacrifices of the more grown christians but also takes much complacency in viewing the growth production and fruitfulness of younger christians and leads them gently by the hand by his doctrine and discipline until at last they are brought unto the Wine-cellars of his love where he bids them to take their fill of love but by the way comforts them with apples and stays them with flaggons till at last he bring them home unto himself purified and cleansed by the purgatory of afflictions and tribulations as gold seven times tryed by the fire of the Chymister The genuine use of this is to demonstrate the danger of persecution of Christ's members or churches to all persons in the world They are his members and in as much as it is done to one of them it is done unto himself and better a milstone were hanged about the neck of such offenders and cast into the Sea then to offend one of his little ones The reasons that Christ's churches though afflicted scorned or persecuted are so dear and precious to him are First Because they are his Members and it is most natural to love ones self for he that loves not himself cannot love another and we are bone of his bone and flesh of his flesh Secondly Because of their graces and unction we having received all of his fulness grace for grace and of the same anointing with himself though in an
end blasphemed and raised a most false report touching his resurrection and affirmed That his Disciples came and stole him away out of his Sepulcher and that he was not indeed risen as they affirmed but conveyed away closely by them that he might be deified And this the unbelieving perverse Jews say unto this day Their malice stops not here against the Head but also falls foul upon his members and churches in succeeding ages We see how maliciously they fall upon Stephen in Act. 7. and how zealous Saul himself was whiles an unconverted Jew against the Disciples at Damascus Acts 9. What uproars did the Iews raise and what provocations did they use to incense the Magistrates and chief Governours against the Apostles and Disciples of Christ in every place and City These Asiatique churches were not free of their clamours or their invectives against the christian profession Paul met them at Antioch Acts 13.45 and at Iconiâ—m Acts 14.2.19 who stoned Paul and at Thessolonica Acts 17.5 an uproar was risen by the Iews by reason of him at Corinth he was drawn before Gallio at the Iudgement seat by the envie of the Iews Acts 18.12 and at Ephesus he found the same malicious dealings from the Iews Acts 19.9 he found some of the same Blasphemers there that were in the church of Smyrna and Philadelphia Rev. 3.9 that spoke euil of that way of the christian faith before the multitude Yea the very heathens themselves were more friendly to the christians then the Iews the professed people of God witness the entertainment of Paul amongst the Athenians Acts 17. the carriage of Gallio Festus Felix and Agrippa towards him Pilate a Roman Prefect would wash his hands from the death of Christ whiles the Iews the visible people of God cryed out Crucifie him At Malta amongst the Barbarians Paul was almost deified Acts 28.6 But when at Ierusalem and amongst the Iews they would haue torn him to pieces Acts 21. and 23.12 O strange That zeal perverted should so rage in fury against the truth of God and his Christ These Iews did not only occasionally oppose the faith of Christ and the publishers thereof but of set purpose did go to every City and place where it was taught for to oppose and suppress it if they could else possibly they could not be found in so various places and Cities and at so far distance one from the other doing their parts and venting their malice against it Object But some may say That those that raised blasphemies in the churches of Smyrna and Philadelphia were not properly Iews by blood but such as say they were Iews and are not but do lie cap. 3. 9. I answer Indeed they were not worthy to be called Iews who had many eminent priviledges peculiar to their Nation our Apostle Paul could boast that he was an Ebrew of the Hebrews and Rom. 3.1 2. they had much advantage every way chiefly Because unto them were committed the Oracles of God and the word of peace and reconciliation by Christ was first to be preached unto them then next unto the Gentiles Mat. 10.5 And indeed they were not worthy of the name of Iews that had such great and glorious priviledges and yet so averse unto the Truth Yet secondly I say they must needs be the same Iews of the same blood and progenie that opposed persecuted and blasphemed Paul and other true churches of Christ also with those found blaspheming reviling and persecuting in Smyrna and Philadelphia being so like one the other in their cursed practises But lastly I answer Though they say they are Iews yet indeed are not for he is not a Iew that is one outward but he is a true Iew a true Israelite of God that is one inward It is not he that tals and boasts of his carnal priviledges and birth-right as from Abraham and does not the works of Abraham is a Iew but such an one is a true spiritual Iew that walks in the steps of faithful Abraham but for those reviling persecuting Iews they were rather to be termed Rabshekahs and Barbarians then Iews for their circumcision was become unto them by reason of their impieties and blasphemies against the truth uncircumcision and therefore not worthy to be called Iews Iust as a nominal christian when turned antichristian and a blasphemer and persecutor of the true profession of Christ who will think him worthy of the name of christian And though he arrogates to himself that name and Title and says as the Iews here did he is a christian who will not say unto him he is not but a lyar and a Barbarian or at best an antichristian But if it were demanded What were the blasphemies of those Jews against the church of Smyrna and Philadelphia c. I answer as before Doubtless their blasphemy was Bicernis or two-fold The one horn thereof strook directly at Christ The other at the churches and his members This appears by Acts 19.9 when Paul preached in the Jews Synagogues Christ and his Doctrine divers were hardned and believed not but spoke evil of that way before the multitude First They would blaspheme the Master and say that he was a deceiver and cast out Divels by Beelzebub and a destroyer of their Laws and Customs which they had from Noses And next That his Disciples and Followers were seditious and perverters of all Magistracy and Governments and also amongst themselves unclean using promiscuous lusts as the Nicolaitans were denying the holy Laws of God so by these Diabolical artifices to bring them into contempt with the whole world and so under the rod of persecution and tribulation See the charge of Tertullian the Orator of the Jews against Paul Acts 24.5 6 c. tending partly to this effect and the Jews perceiving the heresies of the Nicolaitans Gnosticks and others of like unclean practises to creep in among the churches were bold to reproach them as all such and of the same unclean judgements and practices with the former Consider the words of Epiphanius to this purpose out of M. Baxter's book of Infidelity page 131. Which sort of men says he Satan seems to have fitted and sent for a reproach and stumbling block to the church of God and having put on themselves the names of christians that for their sakes the Nations being offended should abhor the profit of the church of God and should refuse the truth declared to them because of their savage wickedness and incredible vileness that I say their frequent vilanies being taken notice of they might perswade themselves that those are such that are of the holy church of God and so may turn away their ears as I said from the true doctrine of God or at least beholding the dishonesty of a few might cast the same reproaches upon all c. These doubtless were the advantages that the Jews took to blaspheme the churches of Christ with and so to make Christ's doctrine and followers seem abominable whiles some that were
called christians were truly and worthily abominable This artifice and method Satan keeps still afoot to this day to vilifie Christ's Truth 's and his followers by terming their doctrines Novel and new Lights though of above 1600 years standing and of Apostolical Institution and if they prove faithful Assertors of it are presently termed factious or Schismatical for it being as they say Disturbers of the National Peace perverters of Customs Laws and Governments and forthwith branded with Anti-magistratical and Anti-Ministerial Titles as if they were against Magistracy when they say in the first place Fear God in the next Honour the King Or if they were against all Ministers because they are against the formal lazie and belly-god Priests whose very forms as carnal ordinances are perished with using and in the room thereof desires a Ministery sound able godly efficacious spiritual and more edifying in the assemblies and churches of Christ In the next place if any defection happens in the churches of Christ as if some among them turn loose Nicolaitans or the like there will not be wanting the Nominal Jews formal christians to blaspheme them as if they were all of that feather The Papists as soon as they heard of some heresies broken forth among the Protestants presently cry out and blaspheme the whole name of Protestants as if they were all of that heresie Among the old Episcopal men of our Nation it was a common saying That a Geneva Presbytery made a fair gap and was a downright way to Brownism and Anabaptism as M. Hooker's Preface to his Ecclesiastical Policy manifests And if any Non-conformist turned Anabaptist or Brownist presently they would say the Presbyters were all such And again if any Independent or Baptist now a days became a Familistical Quaker or Antiscripturist presently the Presbyters lay the same harsh judgement and contumely upon the whole churches of the same profession to render them abominable in the eyes of all as if the eleven Apostles were all Judasses because one in twelve was a Judas This Satanical method should be quite laid by by such as have truly learned Christ This was the old Jewish trick and stratagem against the primitive precious Asiatique churches of Christ who were not all Nicholaitans because some Nicolaitans were crept in among them but precious in the eye of God both for their graces and sufferings for the testimony of Jesus But for such as will blaspheme the true doctrines of Christ and the Professors thereof by means of the evil among them and to cast a reproach tribulation and affliction thereby upon them all let them too withal not be discontented to read their judgement in this verse Whiles they say they are Jews and are not but are the Synagogue of Satan Observ 4. The last Note from these words shall be That a mis-led zeal is both dangerous and pernicious Little did the Jews think that they were fighting against the God of heaven when they were persecuting and blaspheming the Professors of Christ Nay they do it and think as Paul in his ignorance that they do God good service in it If our zeal be not commixt with sound knowledge instead of promoting the glory of God we may do the downright work of Satan These poor Jews had an indubitable aim and zeal to glorifie God for so Paul bears testimony of them Rom. 10.2 but it was exercised amiss in that it was not according unto knowledge if their judgement had been rightly informed or bore the least proportion with their zeal they would not persecute the disciples of Christ from city to city and from Town to Town much less put the Lord of life to death amongst them But the Scriptures must be fulfilled Use Christians now adays should look to it lest they go about to do the work of Satan when they blaspheme and persecute all others that are differently minded from them in some particulars They may call themselves christians but are not for it savours not of a christian spirit which is ready to cover and heal the infirmity of his christian brother not to revile or cast a rancour on it to Gangrene it which is the work of Satan Though I am not for the least toleration of evil or heresie in the church of Christ yet I would have all to take heed how they blaspheme persecute or speak evil of that way or practise which has the visible stamp of Christ upon it though at present by reason of some clouds of ignorance over them they cannot plainly discern the truth of it In this case the counsel of Gamaliel Acts 5. is very seasonable Refrain your selves from these men and let them alone for if their work be of men it will surely come to nought but if it be of God ye cannot destroy it lest ye be found even fighters against God Verse 10. Fear none of those things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tryed and ye shall have tribulation ten days Be thou faithful unto death and I will give thee a crown of life I know says Christ the tribulation and affliction that will overtake thee O church of Smyrna yet fear none of those things which shall come upon thee Neither art thou to suffer only the reproach and blasphemy of the tongue but also the divel shall so far prevail against you as by his instigation that the Tyrants of the world and your malicious enemies shall so far persecute you and cast some of you into prison but comfort ye it is not for your destruction but only for the tryal of your faith and constancy to your christian profession and your tribulation is not for a little space but to continue ten days that is ten years that answers ten prophetical days or rather I understand it ten days of tribulation shall pass over you to wit the ten great primitive persecutions the first whereof began against the christians under Nero and the tenth under Dioclesian yet however this long and tedious persecution reach thee yet leave not thy constancy but be thou faithful unto thy Lord and Saviour though their persecution be so high and fiery as to make thee to taste the tortures of death for thy faith yet be thou a faithful witness to me in that death and thou shalt be crowned as a reward of thy faithfulness with the glory of eternal life Observ 1. From the words is God never lets the divel loose to raise tribulation or persecution against his churches but he gives them first a cordial a preparative and strength from himself that they may not sink under ut though they may suffer by it Before the ten great days of persecution fell on the primitive Asian churches Christ tells them Fear not those things which ye shall suffer though imprisonments and death it self attend you for it is only for your tryal and that your faith may be more apparent by your constant Martyrdom in the face
to them and as apt to hear them as they you But I confess you have those christian societies and churches among you that are as Lillies shining in graces among those Thorns and unfruitful Nations and to retard our reformation in church and ordinances till all be squared and hewn fit for this work or before the Magistrate compels all unto this work is a vain expectation seeing that there is so much of that old leven of our ancestors National Churches National Officers Birth priviledges and Ordinances on that account c. still remaining in the hearts of most amongst us that it will not only render the work of a full reformation in this generation most difficult but the attempt thereof rather dangerous and prejudicial not only to the faithful in this Land but generally to the cause of Christ in all the reformed Nations round about us Witness the intemperate zeale of many that lived in the days of the first reformation who became a reproach and a shame in their irregular attempts about this work Though they had good hearts and desired and aimed at good and just things yet they prosecuted it not justly for to denominate a good action or work The thing it self desired and attempted must not only be a good and honest thing in it self as a full reformation to God's word is but it must have other honest circumstances in it also 1 The time when must be considered in such a time when God and a clear providence calls unto it 2 The manner how must be considered in a peaceable maner it is to be endeavoured and promoted as the work of the spirit of peace not with wars tumults and rebellions against Magistrates which is as the sin of witchcraft So that the best action may lose its reward and the atempters thereof suffer justly for the unjust prosecution thereof It is a sure rule to christians that they are to do no evil that good may come thereof We are not to sin against the Laws of God nor his Ordinance of Magistracy unless cases of inevitable necessity where God will rather have mercy then Sacrifice to promote any just end or good whatsoever for we are bound to walk by the rule of God's commands and precepts not of events and providences Therefore all ye faithfull ones of this land be wise and sober in this your way of temptation stop not the current of God's reformation by your precipitate and irregular actings be you still and you shall see the salvation of our God You see the main hinderance of this full work amongst us even the old leven of false worships derived and left unto us from our ancestors God will remove this more and more by steps and degrees and that more generally and will enlarge the Tents of Jacob among us if we provoke not God by our sins towards him But to expect a total reformation never look for it until the day Star shall arise with an incomparable glory In the interim let us walk honestly and soberly like children of the Light serving and fearing God and honoring the King and then God will make them unto us Nursing Fathers and Nursing Mothers And most happy and blessed are the people that have their portion and lot in such a Land Object But after all this an Objection may be risen The church of Pergamus had those among them that held and maintained the doctrines of Balaam and the Nicolaitans and practised spiritual and corporal adulteries so held the church of Corinth Thyatira had the doctrines of Jezabel Galathia the Jewish doctrine of circumcision and many other great corruptions were among those primitive churches as drunkenness denying the resurrection incest eating things offered unto Idols and the obscenity of the Nicolaitans Yet these are still called the churches of Christ his seven candlesticks his faithful ones called and elect And are not then our Parochial churches our National churches as truly churches of Christ as those were And are they not as sound in doctrine and practises as those first primitive christians and churches were and so deserve the Name of churches of Christ faithful elect and called as well as they 1 I Answer We are to look unto the first institution of all churches if they are gathered and planted by the Ministry of the Gospel and Spirit they are truly churches of Christ elect and called though in process of time the envious one sowed plentifully among the good Wheat his Tares and Darnel as among those of Corinth Pergamus and others in the Primitive time yet I believe Christ had but a few things against theirs in respect what he has against ours they were but corrupt in part ours all leprous they lost but some members we the very vitals For I much question whether our National churches were of this Gospel structure as those primitive churches were at the first seeing we read in History of their civill institution and beginning being so divided or ordained by the politique Laws of the Nation Yet withall I say we had the sincere faith of Christ here preach'd amongst us presently after if not in the very Apostles days by Joseph of Arimathea as Historians testifie this good seed was almost lost among us but again revived by the providence of God in after ages but held captive and low under the Tyranny of Antichristian darkness yet doubtless God had here and elswhere his invisible church and elect ones Our succession to the Apostles is by cleaving to their doctrines and so we own a succession from them but not a visible succession of churches for so we have sayled under the Antichrists raign and tyranny over us and to plead that our parochial Societies are churches of Christ is but at best to plead that our Hundreds or Counties are churchdivisions Presbyteries or Ecclesiastique Jurisdictions also being of the same civil institution with the former But some write that Dionysius Pope of Rome was the first divider and institutor of Parishes about Anno 267. and brought into England by Honorius Bishop of Canterbury as learned Master Selden in his Book de Decimis testifies 2 I Answer If our churches were right in their first institution gathered by the word and spirit we have as really lost the very being of our churches under Antichrist's raign as the churches of Corinth Pergamus Ephesus Smyrna c. under the Saracenical tyranny and Mahometanism And therefore there is as great need to call our churches out of Babylon and to restore them from Antichristianisme as Pergamus c. of the miserable captivated Asian churches from Turcism and Mahometanism unless we grant that the whore of Babylon had the keeping and was the preserver of the Ordinances of the true Spouse and had the power of the Keys committed unto her And therefore the authority that many churches pretend unto by succession of churches is but a sorry one and at the best but Antichristian and Popish Lastly I Answer That it is not corruptions in
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
cap. 18. The Beast and false Prophet joynt companions in evil the one upholding and confirming the other the one by an unrighteous and tyrannical Sword the other by false doctrines and miracles till at last both are caught by Christ and his Armies and cast into the lake of fire and brimstone Rev. 19.20 And if common tribulations were not enough for false teachers and their folowers Christ will cast them into a bed wherein they shall roul themselves in grief cover themselvs in grief and with great tribulation and if all this will not do to bring them to repentance for their wicked deeds and practises Christ hath another bed to cast them into a bed of death and destruction in the next verse And I will kill her children with death except they repent of their deeds Repentance is the only remedy against divine judgments turning from sin and turning to God will turn God's wrath from us and his love towards us See more hereon about repentance ver 5. and 16 of this cap. Vers 23. And I will kill her children with death and all the Churches shall know that I am he which searcheth the reines and hearts and I will give unto every one of you according to your works As the true church of Christ hath her children begotten and fostered up by the immortal seed of the word so false Teachers and Heretiques have their children also begotten by the spirit of deceit and falshood and nourished by errors and wickedness So this false Nicolaitish Prophetess had her children followers of her Fornication and Idolatry In the former verse we read of her Adulteries that doth commit fornication with her and promote her doctrines of Idolatries equally with her self and that Christ would cast them together into great tribulation except they repent and here we find their Issue children of the same cursed stock which Christ will aso shew no mercy to but kill her children with death that is will sweep them away in judgment not only with a violent and precipitant deatnh â—ut will also slay them with a death eternal Hence Note Observ 1. That children that tread in the steps of their wicked parents are envolved under the same judgments with themselves If we be partakers of our Father's sins it is just that we should be partakers of their punishments If we follow the steps of our faithful parents we shall have the same reward with them of our faithfulness in the latter day God giveth to every one according to his works the child shall not dye for the sin of his parent nor shall the child be saved for the faith or obedience of his parent For the Soul that sinneth shall dye And he that believeth shall be saved But as for the little ones that are uncapable of actual sin or faith their salvation or damnation is according to his will that sheweth mercy on whom he will and whom he will he hardens Rom. 9. Quest. But if it be demanded How will it stand with the justice of God to cut off little children which are innocent nor ever yet done good or evil together in judgment with their parents Answ Little children that had never committed actual sin even babes new born or in the womb doubtless perished in the floud and many in Sodome and yet without impeachment of or derogation to divine Justice First God can do it out of Soveraignty and absolute dominion which he hath over his creatures He is the Potter he that made the Vessel can break it he that gave life to babes can take it away and who can say why dost thou this Secondly all Infants are defiled with original sin and as the wages of sin is death so God can justly inflict death on them both temporal and eternal as the due wages thereof together with their parents Thirdly Little children are part of their parents substance and family and God may justly punish the living parent in his child by death as well as any others of his stock and substance as by a temporal punishment Fourthly Though God may often sweep away in his temporal judgments many little innocent children as by the Sword Famine c. and yet they not perish eternally for violent or sudden death is no Argument of God's hatred to them for many precious souls expire by a more terrible and violent death then that of the Sword Pestilence or Famine Fifthly and lastly For the comfort and the better support of the hopes of faithful parents for the well being of their little innocent dying infants whether they are taken off by God either by an ordinary death or in a common judgment let them understand for their comfort that God hath made an everlasting covenant of grace and salvation with Christ for all his Elect ones Gal. 3.16 Isa 53.11 12. and though the Infants of believers die before they can receive the promise of the Spirit by faith yet the chosen ones in Christ are secure by virtue of God's eternal love towards them in Christ being chosen in him from all eternity Ephes 1.14 and let me with reverence speak it Christ may as soon perish as one of them he being the head they the members making up one mystical church Had God ever cloathed himself with flesh in the person of the Son had it not been to lay down a sufficient price and ransom to divine Justice for all his ever beloved chosen ones And where there is such a predeterminating love as God's is towards his Elect and such an inestimable and compleat price paid for them as Christ's death is how can any such possibly perish without violation and impeachment both of divine Love and divine Justice This is a surer ground of the salvation of some dying Infants of believing parents then that that some Arminianising persons of these days do make to wit the parents faith the condition of the Infant 's salvation Dying Infants with those of that perswasion I leave these few following considerations First They should do well in the first place to produce that grant which they pretend to be in the Gospel covenant that the parents faith is the condition of their Infants salvation dying so but this will be done ad Graecas Calendas it savors too much of works of Supererrogation and Popery to be true Secondly If some dying Infants of believing parents are saved on the condition of their parents faith then all are so saved that dyes so before they have forfeited their condition by their own actual transgressions and if all of them are saved dying so then happier would faithful parents be to see all their children dy whilst Infants and innocent for then they should be sure of their salvation then to see them live for some of them must become reprobate and wicked for few godly parents have ever had all godly children Abraham had Ishmael as well as Isaac Isaac had an Esau as well as a Jacob Jacob had a Reuben Simeon and Levi. brethren
life in the Paradise of God c. all being variety of expressions to set forth the great and excellent glories of the other world Christ did formerly promise the participation of himself in that his glorious kingdom to the conquering Saints under the Types of Hidden Manna Tree of Life and in this verse as the morning Star Christ is the bright morning Star First Because he then brings comfort with him to his afflicted churches Secondly He brings light with him to his ancient people the Jews that now sit in darkness and in the shadow of death Rom. 11.25 2 Pet. 1.19 This morning Star is the same with that Sun that rises in Malachy 4.2 with healing in his wings and must of necessity signifie Christ's personal appearance again as the greatest part of the crown and reward of his faithful ones and for the healing enlightning and conversion of his ancient church and people the Jews Hence Note Observ That Christ will appear again to the comfort of his afflicted Gentile churches and to the enlightning and conversion of his ancient people the Jews before the ultimate end of all and general judgement Because then is a day of total destruction not an appearance for the conversion of them that are in unbelief That is the time when the Saints receive their utmost glory not striving ruling and over-powring the Nations Christ then delivers up all power unto the Father 1 Cor. 15.24 therefore that is no day to give power into their hands over the Nations In the day of ultimate judgment Gog and Magog and all the churches enemies are caught and cast into the Lake of fire and brimstone for evermore cap. 19. 20. Therefore it is no day of ruling over them for that day then will be past and over To conclude the Saints temporal reigne begins with the appearance of this Morning Star and ends with the final destruction of all the wicked but their heavenly glory shall never end And for the conclusion of this chapter Vers 29. He that hath an ear let him hear what the Spirit saith unto the Churches Let the wise intelligent christian consider and ponder what the Spirit saith to each of these churches and from the often repetition of the Spirits memento in these words take this conclusion That Christ's Doctrines and Prophesies cannot be too often inculcated upon the hearts and memories of his people CHAP. III. Verse 1. And unto the Angel of the Church in Sardis write these these things saith he that hath the seven Spirits of God and the seven Stars I know thy works that thou hast a name that thou livest and art dead CHrist proceeds with his charge against the church at Sardis superscribed unto the Angel or chief Minister of that church for the reasons before specified chap. 2. v. 1. Write these things saith he that hath the Spirits of God and the seven Stars I cannot joyn unto their Interpretation that makes the seven Spirits and the seven Stars to be all one to wit Christ's seven Angels of his Churches which he carries in his hand cap. 1. 20. so it would seem a tautologie whilst a more convenient sense may be found applicable to it to wit These things saith he which hath the seven Spirits of God that is the Spirit of God in his sevenfold graces and perfections for the number seven in all Prophetical writings doth intimate perfection as cap. 1. 5. and 4. 5. and this sevenfold spirit of perfection being Christ's own spirit and being sent by him and at his disposal and therefore Christ may be truly verified to have the seven Spirits of God or the sevenfold operating Spirit of God as well as the seven Stars in his hand and disposal Hence Note Observ That the Spirit of grace and a gratious Ministry are the special inseparable gifts of Christ towards his Churches They are inseparable companions where the one doth go the other is present also If Christ comes with seven Stars in his right hand he comes with the seven Spirits in his left hand to that people also A true Ministry and the Spirit are never separated Though I should not ty up God to those means only yet ordinarily it is in vain to expect Christ in the Administration of the Spirit without the Ministerial Adminstration of his Stars and Angels They are as it were the Charioteers of the Spirit The Word is the Spirit 's Vehiculum or Chariot but the Ministers thereof are those that carry and support this Chariot on the shoulders never think that the Spirit the glory of this Chariot will come or rest in our Temples unless it be brought unto us by the feet of those Stars those beautiful ones that bring the glad tidings of peace God hath so linked together in his all-wise decrees and predeterminations the concatenation of subordinate causes or mediums unto salvation that ordinarily one cannot be effected without the other and so we are saved by faith in Christ through the sanctification of the spirit and word One will not doe this work without the concurrence of the other but when Christ comes with them joyntly together either to a particular Soul or Church he makes them of a wilderness and a land of darkness a Goshen and a land of light And happy is that people to whom Christ so cometh with his seven Spirits and his seven Stars with his gracious Spirit and spiritual Ministry and for such whose lot is fallen in such a Land I say their lot is fallen in a goodly Heritage But what is the reason that Christ here appears under this representation of one that hath the seven Spirits of God and the seven Stars I Answer Christ is upon discovery of the hypocritical defections of the church of Sardis and thererefore he needs to appear not only under a searching piercing and spiritual administration as one that can search the reines and hearts cap. 2. 23. and as one that hath the seven spirits of God or the sevenfold searching Spirit of God which knoweth the hidden things of man but also under a lightsom administration of the seven Stars for a further discovery and conviction of their hypocritical practises and therefore the church of Sardis's hidden hypocrisies and inward rottenness being searched out by the Spirit of God and made manifest by the true light and Ministry of the seven Stars Angels or Ministers of the word he falls upon them with his charge against them and tells them I know thy works that thou hast a Name that thou livest and art dead Hence by the way Note Observ That Christ's spiritual Ministry in the hands of his Ministers and Embassadors can try the secret and hidden things of man The spiritual man saith the Apostle judgeth all things and is judged of none And if a private spiritual member may judge Judicio discretionis then surely much more the publique Embassadors and authorised Ministers of Christ they can try by the Word and Spirit whither our works profession
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
unto its operations and offices I can but judge them very immorigerous unto the sweet and easy yoak of Christ that will not endure a Pastor an Angel a Minister over them to precede in all official duties unto the flock of Christ It is unto such that the Holy Ghost hath committed the oversight of the flock and therefore all are to submit unto them as unto the Lord For though I should grant many things unto the members in common with their Officers yet not to be Officers or Pastors in common with them for there are none such as Pastors of Pastors in the Gospel of Christ but Pastors of the flock of Christ And therefore as I could never brook a lawless community or leveling in the churches of Christ all to be Rulers and Teachers and none to be taught and ruled so neither would it comport with truth according to my judgment to admit of Pastors over Pastors or one Presbitery over another no farther then prudence will lead unto but not of Divine right and equity It is evident these seven Asian churches and all the other the Primitive Apostolical ones were Pastoral Episcopal Independent ones I think it no Paradox to assert that an Episcopal church may be Independent for I take such a one to be of Divine right indeed whilst the Prelatical Episcopal church hath lost its jure divino by exalting it self beyond Christ's bounds and taking too much upon it Observ 2. That the pure undefiled Saints of Christ are persons of high esteem and account with God They are men of Name and Quality God takes notice of them as men of most excellent and eminent spirits all the rest of Sardis besides them are but such that had the name that they were living but are dead Those are they that shall walk with Christ in white for they are worthy All the rest of the world are not of the same valew with these in the sight of God for they are those for whom the world was made yea God reproves Kings for their sakes saying Touch not mine Anointed Psal 105.15 They are God's Jewels his Precious ones which he makes up in safty and secâ—rity When all the world is on fire and combustion besides they are in a Land of Goshen of light peace and comfort Mal. 3.17 And the great reason of this is in that they have the image and likness of God upon them and his spirit dwelling in them and every thing does love and highly esteem its like for likness is the root of love much more God's who is love it self will highly esteem and love his Saints being the workmanship of his own hands Even in Sardis thou hast a few Names Hence Note Observ 3. That in the most corrupted Church state Christ may have some chosen and precious Saints Sardis had but the name that show as living and was dead and yet in this nominal dead formal church God had a few Names there that were precious to him The church of God did never totally fail upon the earth nor never shall though the visibility thereof may fail yet the invisible church will never fail When all flesh had corrupted its ways and wickedness of man grown great and the earth filled with violence before the Floud Gen. 6.11 12. yet then was Noah undefiled and a faithful Preacher of righteousness yea he was just and perfect in his generation and walked with God In the corrupted church state in the days of Ahab when Jezebel cut off the Prophets of the Lord and set up Idolatries in the room of them true worship of God and the godly and righteous so vexed and wasted that Elijah the Prophet thought none but himself left in Israel Even then the Lord tells him there were seven thousand which had not bowed the knee to Baal 1 Kings 1.18 In the time when Christ came in the flesh which was in an exceeding bad and corrupted church state and in a time when the Jewish church was never more corrupt then when he came yet there was then a Joseph a Mary a Zachariah and Elizabeth a Simeon and Anna and some few others that truly feared God In the darkest and deepest night of Popery there were some faithfull witnesses unto the truth The Waldenses the Abigenses Pauperes Lugdunenses c. of whom some of the Popish Writers themselves testifie that they were upright in their carriages and believed aright concerning God only they blasphemed the church of Rome So there was a Huc a Jerome of Prague a Wickliff Berengarius Peter de Bruis Luther Oecolompadius Melancthon c. in a time and state bad enough So here in England when the church was exceeding corrupt under the Prelacy yet then appeared here a Cartwright Hooker Ames Parker Bolton Robinson Reynolds Aynsworth Baynes and many other pretious Saints and faithful Witnesses unto the truths of Christ Observ 4. God accepteth the pure and undefiled as worthy of eternal life at 5.8 Blessed are the pure in heart for they shall see God They are those that shall walk in white with Christ and inherit the Kingdom with him Quest But if it be demanded Doth not this assert a merit in workes or that purity in the life doth exact from God in the way of Justice some answerable compensation to it I answer first and assert That holiness or purity of heart is the descriptive quality of those that shall see God they and they only of Adult persons are accepted by God to that high priviledg Secondly I grant too that the eternal life of happiness is set forth and given as a prize as a reward as a crown to the conquering Saints so in this and the last chapter it is often promised unto such holy ones under such a notion of a crown and reward Thirdly but I utterly deny that it hath the least proportion to satisfie Divine Justice or merit the least in strict Justice from God towards eternal life 1. Because eternal life is the free gift of God and he giveth it to whom he pleaseth Joh 17.2 1 Joh. 5.11 2. Because Divine Justice requires exact obedience which saith that he that is guilty of the breach of one tittle of the Law is guilty of the transgression of the whole For the best Saints being so imperfect in their obedience that they come far short in obtaining any thing at the hands of God in strict Justice 3. Because our sanctification and holiness is the alone work of God's own grace and spirit and therefore improperly said to merit at his own hands A child may merit from his Father in Justice by his filial obedience the parent being under a natural Law of compensation as well as the child is under the law of obedience towards him But God our heavenly Father is tied up unto no such Laws being a free agent and giveth life to whom he pleaseth 4. And therefore Lastly Because man hath forfeited his first covenant of merit and life by righteousness in Adam and
them for his names sake â—o all generations for ever But if it be asked How we shall honour God faithfully this way It is answered we must as those few undefiled names or Saints of Sardis overcome the corruptions and pollutions of the times by witnessing against them and openly stand for and profess the contrary truths and ways of God and follow the advice of Paul to Timothy 2 Tim. 2.21 If a man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use And therefore let the understanding christian mark and consider this as it is in the advice of the Spirit in the immediate subsequent verse Verse 6. He that hath an ear let him hear what the Spirit saith unto the Churches This verse formerly opened therefore needs no farther explanation Verse 7. And to the Angel of the church of Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This Epistle inscribed to the Angel of the church of Philadelphia is directed also from Christ under various remarkable descriptions for holiness truth and soveraignty having the key of David which he beareth not idly for with it he openeth and no man shutteth and shutteth and no man openeth This church of Philadelphia was one of those seven famous churches scituate in the lesser Asia now called Natolia whose Angel or Pastor was Demas or Damias as Ignatius Epistles testifie And indeed it was a church by the Spirit 's description which was the fairest among the Sisters the most comly orthodox and sound among all the seven whose very name doth set forth her gracious nature and qualities Philadelphia signifying Brotherly love or love of the Brethren which doth notably agree to the excellency of grace that was found in this church being not openly convinced of any crime but altogether extolled for her gracious deportment M. Brightman makes this his darling and beloved Philadelphia to typifie and represent his reformed Geneva French or Scottish church model but upon further enquiry I doubt his counterpane will fall short of their first pattern in purity and soundness and he makes the church of England as then governed by Bishops for their luke-warmness and remisness in matters of Religion to be the counterpane of Laodicea his blear-eyed Leah but Philadelphia the Geneva Helvetian and French Reformed church begun by Zuinglius and Calvin to be his much adored darling and Rachel and so he makes Sardis to represent the German Reformed church under Luther and his associates Pergamus to represent the degenerate church of Rome as then in being about the time of Luther and so upward he makes the several states and ages of the church the counterpanes of Thyatira Smyrna and Ephesus unto the Apostles times But by what warrant M. Brightman does this or why he is so luxuriant in his applications I know not and I conceive under due respect to so learned an Author as M. Brightman that it is beside the intention of the Spirit that ever those seven Asian churches should typifie or represent any other churches or state of churches that should rise in futurity only they are left unto us and to all ages to come as examples and patterns to understand and know the dealings of God with them that if we be partakers in the same graces with them we shall have the same encouragements approbation and reward as they had but if we be found guilty of the same transgressions as they were we shall fall under the same judgements as they did and that that made M. Brightman thus over-free in his applications in his counterpanes I verily believe to be the variety of conditions both good and had found in those seven churches which by a good wit may be stretch'd out to represent the condition and state of any church whatsoever which is not altogether beside the scope or intention of the Spirit in them for it is often inculcated in this and the former chapter He that hath an ear let him hear what the Spirit saith unto the churches What was written unto them was not only for themselves but for the cognizance of all others in the future also coming under the same conditions and qualifications with themselves But to proceed These things saith he that is holy he that is true c. These words contain a description of Christ who sends this Epistle to the Angel of Philadelphia whose two first properties are taken out of the nature of the Son of God to wit Holiness and truth Christ makes this discovery of himself sutable to the condition of the church of Philadelphia which was an eminent shining star both for the profession of the truth and for holiness to the other the more delinquent churches he discovers himself in another posture with eyes and feet like burning brass and with a two edged sword proceeding out of his mouth but with the gracious he appears more gracious and to the truly godly he appears in his own proper nature in Truth and Holiness Hence Note Observ Christ discovers himself unto his people not only as the holy One but as the God of Truth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he that is holy he that is true They are much deceived that aim at holiness without the truth They that own not Christ according to the truth can never be truly holy ones or sanctified persons for truth sanctifies John 17.17 Let their actions be never so highly estimated in the eye of the world as proceeding from holy self-denying persons yet if they be not done in the truth that is from a true fountain and to right ends they will lose their reward and be at best but as tinkling Cymbals What profit doth it yeild the monastical Votaries of Rome when they devote themselves to so rigid austerities and pretend so high to holiness whiles they have banished truth from their borders when neither their ends nor their aims are right according to the truth of God's word To what end is the Quakers austere carriage and outward holiness whilest they deny Redemption or Satisfaction by the blood of Christ Will their inherent holiness or their austere upright carriage serve instead of Christ's imputed righteousness Holiness and truth must go together to denominate a true Saint Heathen Philosophers will quite out-strip the best of christians in divers acts of vertue but when proceeding from a christian according unto truth they are to be called by another name holy or godly actions If you try the doctrines of men only by the holiness of the persons that brings them you may entertain errors instead of truth for truth is not always with the most seeming holiest men But if doctrines come from persons holding the truth in sincerity and professing the same truth in purity and integrity of their souls doubtless such doctrines in their first origen
were from heaven and not from men Hence it is that the Spirit of God is not only called the holy Spirit but also the Spirit of Truth John 14.17 because it leadeth and guideth into all truth and wheresoever the Spirit cometh as a holy Spirit to sanctifie it cometh in the first place as a Spirit of Truth to lead the soul into the ways of truth If Christ makes any discoveries unto thy soul it will be as unto Philadelphia as the holy One and as the true One As he is the way unto holiness so he is the way the truth and the life and no man cometh unto the Father but in by and thorow him John 14.6 Which hath the Key of David that openeth and no man shuteth and shutteth and no man openeth These words have relation to that prophesie of Isaiah cap. 22. 20. 22. about the calling of Eliakim the son of Hilkiah who should be a Father unto Jerusalem and to the house of Judah into whose hands the Government should be committed and in vers 22. The Key of the House of David will I lay upon his shoulder saith the Lord so he shall open and no man shall shut and he shall shut and none shall open This Eliakim in the days of Hezekiah was his chief Steward or master of his houshold as appears by 2 Kings 18.18 26. and it seems by the transactions between him and Senacharib none were suffered to go in or out to treat with Senacharib but Eliakim and whom he did approve of he was a man in great authority with the King and carried the Key and Soveraignty ever his whole houshold and therefore he is prophesied of by Isaiah to come or to be called again of God not in person but in his antitype and true counterpane Jesus Christ the true Eliakim who beareth the Keys of David c. Christ may well be typified by Eliakim and to be called the spiritual Eliakim promised in Isa 22. both for his name and nature Eliakim signifying as Hierom de interpretatione nominum the God of the Resurrection or God that rose again and who was this true Eliakim but Christ In the next place Christ was descended from this Eliakim Luke 3.30 therefore rightly brought by the Spirit in Isaiah to typifie him forth But lastly and chiefly Christ is the true spiritual Eliakim in respect of his Kingly office and Soveraignty which he beareth over his spiritual house his church as Eliakim bore it over the house of David The Key is put metonymice the ensign of Authority for Authority it self But why the Key of David and not the Key of the House of David Isa 2◠22 I answer Either it is to be taken metonimically the Master being put for the House or else for the more excellency of this Key that Christ bears before that of Eliakim's the truth it self exceeding the Type Eliakim was but an inferior Minister as the Steward and that in the family of David but Christ he bore the Key of David that is that was born before or by David himself due unto the highest Governour and extending to the whole Kingdom And therefore excels that of Eliakim's being limitted only to the houshold of David But why is the Key of David brought by the Spirit to represent Christ's Soveraignty and Kingdom over his church I answer for divers reasons First God promised an everlasting Kingdom to David and therefore a fit Type of the church of Christ who are loved with the everlasting and sure mercies of David Secondly David's Kingdom was over the Israel of God so Christ over the true Israel of God according to the Spirit Thirdly David was an absolute Lord over his Kingdom he suffered no Jebusites nor Canaanites to domineer within his Realm and Jurisdiction so Christ within the verge of his Government and Sovereignty he suffers no unclean Canaanite to rule and reigne nor any unclean thing to enter therein but he will be sole Lord and Soveraign within his House as was David and therefore in the next words it is said That openeth and no man shutteth and shutteth and no man openeth The same Key that openeth the same Key shutteth Christ's Key Power or Authority doth open and shut in a threefold respect First It opens the true Doctrine of Salvation and Redemption by Christ that none ever hereafter shall shut it up or obscure it and again he shuts it up to many unworthy and impenitent people which none but by him shall be able again to open and discover Secondly It opens and shuts in respect of the Government and Soveraignty that Christ bears over his Kingdom his holy Temple and Church either in admission or exclusion of members Isa 9.6 Zeah. 6.12 and herein no man can open or shut admit or exclude but as Christ hath laid down the rules and directions thereunto in his word Thirdly It opens and shuts into Christ's hidden mystical and everlasting Kingdom the church of the Elect and invisible Saints and to whom Christ doth open to enter herein no man can shut and to whom Christ shutteth no man can ever open so absolute a Lord is Christ in the whole work and administration of his Kingdom that what he does no man can undo or hinder and what he will not have done none can bring to pass He openeth and no man shutteth and shutteth and no man openeth From the words thus explicated Observ That Christ is the sole absolute Lord soveraign Giver and Disposer of all the blessings relating unto his Kingdom Christ is a Lord by power Mat. 28.18 2. He is a Lord by purchase Rom. 7.20 3. He is a Lord by conquest John 16.30 4. He is a Lord by donation Ps 2.8 5. He is a Lord by election as from God Mat. 12.18 Isa 22.20 c. And doubtless such a Lord hath an absolute power over all the Ministrations of his Kingdom to promote execute or hinder as he pleaseth The magistrate walks not in this sphere he hath another Kingdom to deal with the Magistrate cannot here shut nor open though Erastus vainly dreamt the contrary Christ's Key or the Key of David only fits this lock As the spiritual Key of David cannot open or shut in the civil kingdoms of the world neither can their civil keys open or shut in the spiritual house of David being fitted for another lock and who proves the contrary disorders the whole lock and brings always ruine instead of blessing upon the experiencers thereof Christ fits not upon Caesar's Throne nor Caesar upon his Each must remember and keep their place and station If Christ open with his Key and receive into his visible Kingdom Caesar hath no key to shut out If Christ shut against any Caesar hath no key to open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar may shut the door to true Saints and open it to the debauched world and so make an Image like to that of Nebuchadnezzar's whose feet were partly iron partly clay But when Christ in his Ministery
receive the truth revealed by the Spirit of Truth The church of Philadelphia may be said to have this double door opened a free power given her by Christ to preach the Gospel and ready and willing hearts to receive it which no man should be able to take away from her for it is the great Key-bearer of David himself that hath opened it and maugre all the malice of devils and wicked men in their hellish designs it can never be obscured and shut up more Hence Note Observ That it is Christ alone that vouchsafes and gives fair opportunities and accesses to preach the Gospel and opens the hearts of the hearers for a kindly entertainment of it also 'T is not the force of man's wit conceit or eloquence of words will open this door either to one self or others Christ must first open and give a door of utterance or else the tongue will be as dumb as Zachariah's before John was born unto all Gospel mysteries Next the hearers will be as deaf unto the sound thereof as dumb unto the utterance of it before the Spirit comes and works kindly on their hearts to a fruitful reception thereof How possibly else could twelve plain Tradesmen Mechanicks Fishermen c. go on with that boldness in preaching the Gospel and have that door of utterance and entertainment almost in the whole world amongst inveterate and malicious enemies of God and Christ if the great Key-bearer of David had not touched their tongues and unshut their mouths and tâ—â— hearts of their hearers both at once the one with a power of speaking the other with a power and willingness of hearing receiving and treasuring up what they had heard and learned What a large door hath Christ laid open since the first days of reformation to this present day This could never be attained unto by the power of man but by Christ who by weak and despicable things and persons hath confounded the wise and mighty of the antichristian world as Luther was wont to say consider with what weapons I have overcome their errors I have never touched them with a finger but Christ hath destroyed them all with the Spirit of his mouth i. e. the word of his Gospel What doings what imprisonings what finings what punishments what tortures what punishments what deaths did the old Popish Doctors and clergy and of late the prelatical Bishops raise and invent to shut up this door that Christ had opened to his faithful witnesses in this land and yet what did they prevail and get thereby but by dashing themselves against the corner stone and by endeavouring to suffocate and shut up the true light became themselves the children of darkness and broke themselves to pieces against the corner stone and became the scorn of the whole world And if such endeavours are again set on foot against Christ's faithful witnesses to shut that door which Christ hath laid open to them let the experience of the time past towards the Prelatical persons and others of the same stamp be a curb unto such undertakers and an encouragement to all his faithful ones that they need not fear the reproaches or actings of men against them for it is Christ that hath opened a door unto them and no man shall shut it For thou hast a little strength and hast kept my word and hast not denyed my name These words are no diminution to the praise of the church of Philadelphia for having a little strength for the sense runs thus Because though thy strength be but small and thy gifts be but low in respect of others yet thou hast well improved those which thou hast and hast maintained my truth and hast not denyed my name This manner of speaking is usual among the Hebrews who put the coupling particle and for the disjunctive thouâ—h or yet This is called little strength not in opposition of much corruption that reigned in Philadelphia as Sardis that had but a few names alive because the greatest part were dead but this is called little strength being apparently no great strength comparatively to what others had and that God had given her for her talent which she improving and putting to profitable uses according to the parable Matth. 25. and therefore of all the seven churches this is most commended of God and in nothing reproved by him Hence Note Observ That a small Talent well improved is followed both by a benediction and a commendation from God himself The Parable in Matâ—h 25. confirms this where he that encreases his Talent is made owner of more and Governour of many Cities This church of Philadelphia bears the name from all her Sisters for her proficiency in the Truths of Christ Though her strength was not so great nor her profession and abilities seemed so high as the rest yet she was more fruitful then the rest and therefore she surpasses them all and hath the greatest portion and blessing given her then to any other and so becoms the only daughter of her mother the peerless Sister of the seven Have not of late many low despicable churches and persons for well improving their small Talents became fragrant gardens and eminent workmen in God's Vineyard whiles others of higher profession parts and abilities for want of husbanding their Talents both lost their Talents and became barren Desarts and like unsavoury Salt fit only to be cast into the Dunghil Though my years be but few and my experience small yet for want of this improvement I have known great Doctors to become Wittalls in the things of Christ and on the other hand children and babes by bettering of their Talents though but of small and of a little strength and as but a Mustard-seed in the beginning yet to become sound Doctors in the church of Christ and at last to grow up as great Trees in the Vineyard of God whereunto the Birds of the Ayr may fly for shelter Vers 9. Behold I will make them of the Sinagogue of Satan which call themselves Jews and are not but do lye Behold I say I will make them that they shall come and worship before thy feet and they shall know that I have loved thee By this double remarkable Asterisme or twice repeated Note of attention Behold In one verse Christ is about to bring to pass some notable worke in his church and what is it but to make the perverse Iews that troubled the peace of the churches in blaspheming the truths of Christ and endeavouring to bring afflictions and tribulations on the true Professors thereof but to make them stoop to the Scepter of Christ and to make them worship him before their feet to make them one flock and one church and to make them know that this Christ and this church whom they have vilified blasphemed and persecuted to be the only special object of God's Law and the only way and means to salvation and eternal life But to explicate the words more fully Behold I will make them of
the Sinagogue of Satan The words in the Greek copy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza's Version reads them Prebebo eos qui sunt ex Synaga Satana The Verb is in the Present tense I give and not in the Future and what is given Those that call themselves Jews I give or I yeild is put in the present tense either for the more certain denotation of the certainty of the good promised to come in the future for so the latter clause doth intimate I will make them that they shall come and worship c. Or else Secondly it denotes unto us that God did at that present time make some of the Iews to submit themselves unto his church as it were a taste and first fruits or as a pawn and earnest of their more full general and universal call and subjection to the Scepter of Iesus Christ which should ensue in future ages which the latter clause of this verse is full unto whereof more hereafter I formerly she wed on cap. 2. ver 9. how those Iews that are only so by lineage and descent do lye when they cal themselves Iews and are not To call ones self a Iew in those days when John wrote this Revelation was as much as to profess and to arrogate to themselves that they were the seed of Jacob and had Abraham to their Father and were the Israel of God the only people of God his peculiar Inheritage to whom the promises appertained the children of the Kingdom to whom the Oracles of God were committed and all others Aliens and Barbarians in respect of them who alone had the priviledges of the children a holy Nation the Lord's Portion who alone had the Temple Divine Ordinances Worship and clear Visions of God Now when those persons that boasted themselves of those priviledges yet persecuted reviled and blasphemed Christ and his churches as they did that of Smyrna cap. 2. 9. They cease to be true Iews and make a lye when they call or profess themselves Iews true Israelites of God when indeed they are children of the Divel and of the Sinagogue of Satan for his works and counsels they do really execute and performe they do synagere work together plot study and execute one and the same thing and therefore worthy to be denominated his Disciples of this infernal Colledg and Synagogue and not of Christ's church colledg or of the Society of Iesus Hence Note Observ That many are apt to call and boast themselves to be true Jews true Israelites of God true Christians that in truth are not for their evil works and blasphemies both towards Christ and true Christians doth evidently shew that they do lye in their Profession and Indeed are not true inward Jews and Christians but of the Synagogue of Satan You would have thought it strange to hear of a Sinagogue of Satan an University as it were for the Divel set up among the holy people of God his own Inheritance and yet it was most true John Baptist could have called them a generation of Vipers and Christ more plainly the children of the Divel for his works they did do and John here a Synagogue of Satan and that most deservedly for their contumelious reproaches and oppositions against the Gospel of Christ and true Believers We have a true counterpane of these carnal Jews among the christian churches in those days who call themselves christians and children of the Kingdome and yet only fit to be cast into utter darkness They crack of the Temple of God of Ministry of Ordinances of true Visions of God and the truth and yet who more enemies to the truth and to true godliness They are just like the Iews of old that boast of Abraham to be their Father and that they are Israelites as from Jacob and yet are ready with the Iews to crucifie the Lord of life in his Saints and followers They think it enough with their elder Brethren the Iews to have Abrahams and Iacobs to their Ancestors and Progenitors but for Abraham's faith or Jacob's spirit in wrestling with God let that alone for them that will They think it safe enough to be of Israel according to the flesh to be born in a christian Nation or church and to have some external badges and priviledges of children as Baptisme or the like then all is well whilst the weightiest things of the Law and the most substaintial parts of Religion they let ly by and contemn And what are all their arrogating Titles when truth is wanting but a kind of blasphemy and a lye I know the blasphemy of them that say they are Jews and are not cap. 2. 9. for indeed he is not a Iew which is one outwardly in circumcision of the flesh but he is a Iew which is one inwardly whose heart is circumcised and is one in the spirit Rom. 2.28 There were two sorts of people that did call themselves Iews and were not but did lye 1. The Samaritans 2. They of Iudea and Ierusalem and both by their perverse carriages to Christ and the truth did blaspheme and dishonour the honourable name of a Iew. So among christians there are two sorts that wound this honourable name of christians who call themselves christian churches and are not but do wrong and blaspheme the honourable name of church and christians I mean the Romish Popish Synagogue and many of the pretended reformed churches The first like the Iews of old cry out The Temple of the Lord The Temple of the Lord O The Church The holy Catholique Church The Chaire of Peter The infallible Chair of Peter We are the only Spouse of Christ no salvation without our jurisdiction and yet who greater blasphemers reproachers and persecutors of the true christian churches and Saints then they And seeing they will not part with the Title of the church let them keep it but is such a one as is here mentioned the church or Synagogue of Satan not of Christ and as long as their Idolatries continue she will ever be a Babel not a Bethel counterfeit Iews no real spiritual ones christians only in Title and shew not in truth notwithstanding all their high pretentions and claimes to the contrary 2. So many of the pretended reformed christians cry out We are of the reformation we are baptised we are of the Lutheranes confession we are of the Calvinists and yet no Papist more blind more ignorant more vile more profane or greater enemies to Christ in the power of godliness The names titles and honour of christians they love they esteem they expect and yet who vainer who more profane more ungodly or less deserve it then they They are only nominal christians outward Iews but to the inward spiritual Iew who more strangers to it then they Let them therefore look to it notwithstanding their high and honourable affected titles least the spirit of God shall declare the very truth and manifest to all true christians that they are only seeming Iews and do lye
Domitian Trajane c. reach'd the rest of the neighbour Asian churches but she had her portion also of affliction and tryals under them ten persecutions But it seems by the Spirit 's expression here her portion herein was not so large as others had and therefore as to her it is called an hour of temptation a small particle of time respecting the former ten days that went over Smyrna cap. 2. 10. Quest How then is it said here that she is kept or saved from this hour of temptation Answ It is as if Christ had said I will deliver thee from the hour of temptation Now Christ is said to save or deliver from the hour of temptation several manner of ways First That the temptation or tryal should not at all touch them this was not promised to Philadelphia Secondly That though it should come upon them yet they should not suffer or quail under it but should overcome the temptation or calamity manfully by receiving strength from Christ to undergo it Thirdly That though they should suffer under this hour of tryal yet it shall not so reach them as to undo their eternal state and condition this is sealed secured and kept safe by Christ Fourthly They are saved and delivered from this hour of temptation comparatively as unto others there is no more laid upon them then they are able to bear it is but an hour a taste of affliction whiles others pass under ten burning days of tryals In these three latter senses Philadelphia may be said to be kept safe from the hour of temptation either from failing under it or loosing by it in their eternal estate or comparatively unto others Hence Note Observ That though the Saints may suffer in a day of tryal yet they receive little loss by it but raâ—her gain and profit It is but for a tryal and refinement of their graces not for a destruction of them It is but for an hour not for an age and though the common calamity or hour of temptation should so reach them as to deprive them of this life as often it does yet know there are saved and delivered from the judgments and evil of the temptation they are above that they are eternaly marked by God and not one of them shall be lost but shall be gathered and made up as his Jewels from out of the Ashes of the world In the execution of God's judgments God looks with a distinguishing and considering eye upon all persons that he toucheth therewith his eye distinguisheth between the pretious and the vile Psal 34.15 16. The eys of the Lord are upon the righteous and the face of the Lord is against them that do evil that when the hour of temptation is coming upon the whole world Christ is then taking a special care for his in saving them and sealing them from the evil of that hour In Rev. 7.3 when Christ sent forth his four destroying Angels a special charge was in the first place given them saying Hurt not the Earth neither the Sea nor the Trees till we have sealed the servants of our God in their foreheads and so they went presently on to the sealing and securing of the servants of God before they went on with their destroying weapons compare Ezek. 9.4 c. hereunto O the goodness of our God who hath a special care of us and eye towards us in the common calamities of the world who will either preserve us as Israel in a Goshen or as Christ himself was in Egypt whilst the Herods of the world doe wrack their cursed malice upon the Infants of Judea for Christ's sake And so our temptation will be but for an hour as respecting others and if it reaches us further and seizes our persons and the relations most dear unto us be assured and know it is but an hour of temptation and we shall be delivered from it and become more then conquerors through Christ Master Brightman on this verse that makes the reformed church according to Calvine the counterpane of this of Philadelphia that the reformed church asserts the conterpane as the type formerly had is to have an hour of temptation a more grievous affliction far above all others yet a short one and is to come to pass by the Romish Antichrist in the West and the Turkish Mahometane in the East but yet herein the church shall get the victory And I am thus far of opinion with Master Brightman that before the great Battel of Almighty God and destruction of Antichrist the true church of Christ shall more eminently and signally be slain and trod under foot by her Antichristian enemies then at present she is For this is the day of striving and only of indeavouring to bring forth and Antichrist still hinders and prevails for it was given him all the time of his raign to make War with the Saints and to prevail Rev. 13.7 but before the end of his raign and about the finishing the Testimony of the faithful witnesses of Christ the Beast that ascendeth out of the Bottomless Pit and shall make war against them and not only overcome them but kill them Rev. 11.7 8. c. And their dead bodies shall ly in the street of the great City for three days and a half as the reproach and scorn of all their enemies and the expectancy of this signall day of affliction over the churches of Christ before the utter overthrow of the Antichristian Beast it far more conduces to the good of the churches of Christ then an over-hasty expectancy thereof that every one may be prepared by faith and holiness and remain unmovable in that day it being still the usual Method of Christ after great and signal calamities and afflictions to come with salvation joy and rest unto the church of God for he himself by the way of the cross entered into his glory Therefore you Saints think it not strange when such an hour of temptation cometh over you Christ will save and keep you from it and ye shall be conquerors at the last and shall raign on earth Rev. 5.11 To proceed to the next words Which shall come upon all the world to try them that dwell upon the earth This hour of temptation that was to come upon all the world is not to be understood of all the world indefinitely but in a limited sense as that God so loved the world that he gave his only Son c. that is the world that Christ died for his holy church and members for it is evident whatsoever the Arminâ—â—n and Universalist saith to the contrary that by the world here is meant the churches of Christ dispersed in Asia and else where for Christ never sends a day or hour of tryal on the wicked world for what need he so to do for they are neither regenerate nor under grace and therefore have no graces to make tryal of either by way of quickning strengthening or confirming so that when Christ promises to Philadelphia that he
will keep her from the hour of temptation which shall come upon all the world to try them that dwell upon the earth is no more in effect but as if Christ had said I will keep thee from the hurt and danger of the hour of temptation which shall come upon all the christian churches in the world for the tryal of their faith and constancy in all the quarters of the earth Hence Note Observ That not any of Christ's churches are exempted from tryals and temptations And the great reason of this is that the church most thrives and grows this way it is observed a Lily among Thorns grows fairest and largest and it was anciently said that the blood of the Martyrs was the seed-plot of the church the more times that gold is refined by the Refiners fire the more ductible and solid it becomes So Christ's churches the more tryals they go under the more eminent and resplendent they become in grace In the day of affliction under Bishops and Prelates more true godliness did appear then at present in the day of prosperity and peace A beloved child never scapes without a rod from his Father when he offends neither a true church from Gods fatherly tryals and chastisements for in some things we offend all and the best hath their maculae their spots dross and defections to be purged from therefore not strange when we fall into diverse tryals by this we know that we are not bastards but sons beloved of God Heb. 12. And all things shall work together for good to those that fear God Observ 2. Another Note hence is That the greatest hour of calamity and temptation that comes upon the world is but a tryal unto the godly Temptations unto the wicked are God's Judgments towards them they are the executioners of his wrath and justice He destroys the wicked in his fiery indignation But unto the godly they are only for their tryal strengthning and bettering To one God gives riches honour preferment c. as a mercy to the other they become snares unto and destructive So also on the godly as on Job God sends the plundering Sabaeans as a tryal of their patience on the other as the executioners of his wrath Sword famine or death that equally sweeps away both yet unto the one they are but the instruments gate or door to a higher glory yet unto the others an entrance unto final judgments Therefore Saints think it neither no loss when temptations seize upon them they become more weighty more solid more sound more sincere more experimental more gracious and at last more glorious thereby and on this ground how little are they troubled when all the world is on fire and in combustion about their ears when many do call for the mountains to fall upon them and hide them from the fiery indignation that is passing over yet they are placide serene and in a Halcion condition all is peace with them though all the world is fire about them being so far above the world Vers 11. Behold I come quickly hold that fast which thou hast that no man take thy crown Christ tells Philadelphia that he is about a remarkable and notable work and it is Behold I come quickly This is not to be understood of Christ's second coming to judgment nor of his spiritual coming but of his coming with the hour of temptation and tryal upon his churches this is somwhat agreeable unto that expression of Christ to the church of Ephesus cap. 2. 5. Else I will come unto thee quickly and remove thy Candlestick c. So Christ tells the church of Philadelphia with a Behold to usher it in I come quickly what to do But with that hour of temptation upon all the world to try all that dwell upon the earth which hapned and fell out presently after this Vision was given unto John in the time of Trajan the Emperour who succeeded Domitian in whose days this Revelation was given to John at Patmos and in the days of Trajan his successor this hour of temptation tryal affliction and persecution seized upon all the churches of Christ in Asia and else where Therefore she is exhorted to hold fast what she had received and that is the word of Christ and his patience which she had formerly received and kept and that she is now again exhorted to hold fast maintain and persevere in when that hour of temptation cometh on all them that dwell upon the earth Hence Note Observ That the consideration of Christ's speedy coming with times of tryals upon his churches is a special motive to persevere with constancy in the profession of Christ and his truth If we knew that judgement was so neer at the door it would make us to trim up our lamps to have them furnished with the oyl of faith and light of good works that we may be able to stand in the day of tryal No greater motive to set an edge upon our graces then to know that Christ is near with times of tryals If we knew the good man of the house would return this present day we would have all things garnished to bid him welcome Hold fast for I come quickly or else as in the next words you will lose your honour and your crown Hold that fast which thou hast that no man take thy crown As if Christ had said to the church of Philadelphia Thou hast hitherto kept the word of my patience kept close unto my Gospel go on couragiously in that course which thou hast begun hold fast and persevere therein lest if thou fail in thy course another come and take away thy crown and reward Here lies a difficulty what is meant by this crown Some would have it eternal life which is the crown of our faithful adhering to Christ and his doctrine but I cannot adhere to this opinion for this crown can never be taken away from the faithful for though many that are only externally called may be said for non-persevering to lose their crown which they once hoped for and indeed they never had true right and title to it but only in their outward seeming call and in the book of the visible church but not of God's election and predetermination as formerly more at large is manifested verse 5. on the book of life Therefore surely this crown which may be taken away from the faithful and given to another for inconstancy or non-perseverance in the truth is that honour and reward which was promised Philadelphia in verse 9. preceding That all her enemies should fall low before her and worship before her feet which kinde of crown and reward indeed may be taken away from the faithful for their looseness slothfulness or remisness in duties of godliness to which they are often promised and annexed and for want thereof are often removed and given to a more proficient and worthy people So you see what is this crown that may be taken away from the faithful for their
mountains Christ and his Saints shall be the universal Monarchy in the world He and they shall rule the Nations not one of them but all of them with a rod of iron which never as yet was fulfilled but rather the contrary and therefore to be expected in its due time and season Quest But the great question and doubt is whether this Triumphant state of the church shall be here on earth or in the supernal heavens as some would have it Answ I answer The new Ierusalem or new church-state is to come down from God out of heaven as aforesaid and therefore sure not in heaven Secondly It is a new heaven and a new earth wherein dwelleth righteousness according to 2 Pet. 3.13 now righteousness or justice is properly in earth among living Saints and is given unto them as an additional promise of future happiness in heaven above there was no fear to miss it or needed any promise for the confirmation of it Thirdly In this new State Christ shall rule the Nations with a rod of iron now surely 't is well known there are no Nations in heaven to be ruled with a rod of iron and therefore it must be on earth Fourthly This new city was measured by the Angel Rev. 21.17 and it was found according to the measure of man that is of the Angel one hundred forty and four cubits and how this finite measure can suit with the infiniteness and immeasurableness of the supernal heavens let the wise consider therefore surely it must be meant of an estate on earth Fifthly In verse 24. it is said That the Kings of the earth do bring their glory and honour unto it now this cannot be said of the supernal heavens for they can bring no addition unto that 6. To this new state there is promised That God will wipe off all sorrow and tears and that there shall be no night there Now this were superfluous to be promised and added to the supernal heaven the habitation of Gods glory and therefore it must be fulfilled to a new church state here on earth Seventhly and lastly How unreasonable would it be to describe the invisible heavens above with rivers with streets and with trees therein sutable only to an estate here on earth as this is in Rev. 22.1 2. And this is that Jerusalem which is above that Paul speaks of Gal. 4.26 which is the mother of us all it is called heavenly and from above because of its divine original and of its right of inheritance and it is said to descend or come down from God because God's singular power and mercy shall gloriously appear in building this new city And this new heaven or heavenly church state shall be on earth according to Rev. 21.1 and understand that subordiâ—ata non sunt contraria There may be a heaven on earth and yet a heaven above there may be a church triumphant on earth and yet in heaven also And therefore to close with that of Rev. 5.11 which is very downright and positive for the earth to be the place of the Saints triumphant reigne And we shall reigne on earth Quest But another question may be made whether this Imperial reigne of the Saints shall be after the general resurrection and judgment or before Answ I answer after the particular resurrection of the Saints and before the ultimate end of the judgment of the Nations and wicked of the world the Saints shall first arise and come with Christ and meet him in the clouds and be joyned to the Saints that are then alive which at the sounding of Christ's trump and in a moment shall be changed and made immortal as their brethren the raised ones are and they shall reigne a thousand years and over whom but over the unbelieving Nations of the world And this is Christ's great day of judgment and the day of his reigne wherein himself with his Saints and members do reign over and judge the wicked of the world wherein a thousand years is but as one day with God and this he does before the ultimate act of all for towards the evening of this great day God suffers Satan to gather together all the wicked of the world as the sand of the Sea shore under the conduct of Gog and Magog to endeavour the ruine of these immortal Saints if it were possible Rev. 20.8 9. but they are all taken in that enterprize with their leader Satan and cast into the lake of everlasting fire and presently thereon follows the general resurrection and judgement of all and all that were not found written in the book of life were cast into that lake of fire which is the second death And I would willingly demand of all that are contrary minded to what end should this new Jerusalem come down from heaven after the general judgement or after the ultimate end of all when all the elect Saints of God shall be translated into heaven into the Kingdom of God even the Father They that should conceive that the new Jerusalem or church state should descend unto the earth after all the Saints are carryed by Christ unto his long before prepared mansion even into that heavenly place where himself shall be and so we also shall be for ever with the Lord 1 Thes 4.17 John 17.24 I should judge them to want some Hellebore or rather true light from above to enlighten their dark understandings in this particular and therefore sure the time of the Saints triumphant reigne is to be here on earth before the ultimate end and general judgement of all the world From the words Which shall come down from heaven from my God Observe Observ 2. That that glorious new Church-state that the Saints shall enjoy or otherwise That the â—aints Imperial reigne shall be most eminently conspicuoâ—â— and openly known and acknowledged by all the Nations of the world Now the great question is Who are the true church or the only Saints in the world This question then will be cleared and put out of doubt and not till then wholly but in part according to the several measures of outward tokens and characters which may be counterfeit and hypocritical but then there shall be no deceit no hypocrisie shall lye hid the name of God will be writ upon them and of the new Jerusalem and of the Son of God and it will be so eminently obvious to all beholders and so plainly demonstrated in the operations and effects thereof as if the very name had been written in their foreheads and surely it must needs be so for this new city comes down from God he being the builder of it and John saw by a prophetical Vision this new City coming down from God out of heaven Rev. 20.2 And if it were already come down from God as some of those days do vainly dream of it would surely be known and acknowledged both by the godly and ungodly also by the godly as being the especial workmanship of his own hand only
in which their souls would delight Neither can they be ignorant thereof being to be sharers and compartners in that Kingdom though differing from one another in judgements and opinions the weak christian shall be a partner therein as well as the strong and therefore all of this sort must needs know it if it were come down from heaven on earth already 2. In the next place the wicked and ungodly of the world must needs then take notice of it also for there is written thereon the name of God of new Jerusalem and the new name of the same all signifying power strength and glory which they must needs be sensible of and feel the effects thereof unto their pain if the time were at hand that they should rule and break them as a Potters vessel as in cap. 2. v. 27. with a rod of iron That Kingdom that comes down from heaven from God shall surely be seen and acknowledged of all and especially coming with thaâ— power and glory as the day of the Saints triumphant reign does being ushered in with the most glorious appearing of the morning 〈◊〉 Christ in the clouds with myriads of his Angels and raâ—â—â—d Saâ—â—â—s that none can possibly be ignorant of it Therefore that I may deal plainly with those that would have the Saints to reigne before their Leader Head and King appears 't is much to be doubted that their spirits are not right with their master's spirit who was meek peaceable ready to suffer under the powers of the world not drawing the sword to free or revenge himself or his followers but checked Peter for it when he attempted it on Malchas and the rest that laid hands upon him Christ well knew that his Kingdom was not of this world of this age of sin and corruption and therefore his way was not to enter upon it by swords and blood but by suffering and patience and so entered into his glory and they that go another way may build a city but not such a one as comes down from God out of heaven whose builder is God they may erect a city whose builder is man and on whose gates and walls are written their own names not of God or of Christ's nor of the new Jerusalem they may build a Babel not a Bethel a Kingdom wherein the Beast may reign in not Christ and his Saints a Kingdom of weakness and imperfection whereby they themselves and all that trust thereunto may be justly involved into utter ruine and misery for trusting to the weak arm of flesh and leaving off their hopes in the living God and of that everlasting new city promised to the conquering suffering patient Saints and not to the heady rebellious or precipitant ones of the earth and whereon the name of God of the new Jerusalem and the new name of Christ is written and inscribed so plain and so evident that he that runneth may read it and say at the time when it descends that this is the Spouse the Lamb's wife the great city the holy Ierusalem that came down from God which shall be so universal and conspicuous for light and glory that all Nations of the earth that are saved shall walk in the light thereof and bring their glory to it and this city had no need of the Sun neither of the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof Rev. 21.23 Vers 13. He that hath an ear let him hear what the Spirit saith unto the churches If it be demanded why these words are so often inculcated at the end of each particular Epistle to the several churches I answer What was written to them was not only peculiarly relating unto themselves but unto all others to take notice of also unto the ends of the world coming under the same conditions with themselves according to that of Paul Rom. 15.4 It was not only written for them but for our instruction also And therefore let the wise christian consider what the Spirit saith unto the churches Ver. 14. And unto the Angel of the church of the Laodiceans write these things saith the Amen the faithful and true witness the beginning of the creation of God The seventh and last of Christ's monitory Epistles is written to the chief Minister or Pastor of the church of the Laodiceans which was Archippus as some say mentioned Coloss 4.17 not far from Philadelphia in the lesser Asia It was called Laodicea from Laodice wife of Antiochus who built it in honour of his wife and called it according to her name Laodicea which name in the Greek signifies as much as Commandress Princess or Dictatrix of the people The nature and disposition of this church was somwhat agreeable to the nature of her name She conceived her self to be a glorious church a Princess amongst the rest of her Sister churches for so in vers 17. she vaunts her self to be rich to be increased with goods and to want nothing But when the Spirit of Christ brought her to the tryal she was found wretched miserable poor blinde and naked Hence by the way Note Observ That God does often in his providence ordain names to persons and places sutable and well comporting with their natural dispositions and qualities Christ was called Jesus because he was the Saviour of the world Ioshua had a name also from the same root he being also a temporal Saviour unto Israel leading them into the land of Canaan saving and delivering them from the hands and fury of the Canaanites the ancient inhabitants of the holy Land Many examples are found of the like kinde as Iohn whose name and nature both were gracious Chrysostome he was an eloquent golden mouthed Father and he had a name sutable to his nature Many more of the like kinde will offer themselves to the observant eye but these shall suffice 2. For places and churches Rome was called Roma from Romulus from some old word of the like sound which signifies strength Babylon from Babel confusion Philadelphia had a beloved name and she was a beloved church Laodicea had a vain-glorious name and she was a vain-glorious church much boasting of her spiritual riches whiles miserable poor and naked These things saith the Amen c. Christ is here described under a threefold property 1. As the Amen 2. As the faithful and true witness 3. As the beginning of the Creation of God These three properties are taken out of the general description of Christ in the preliminary Epistle to the seven churches in the first chapter First he is called the Amen out of the eighteenth verse of the first chapter to denote unto us Observ That what Christ promiseth and predicteth in this book of Prophesies must surely come to pass And that the truth hereof may not fail he adds another property taken out of chap. 1. v. 5. He being the faithful and true witness Now what this Amen hath promised predicted and said in these prophesies must
needs be sure and firm for In him according to that of the Apostle 2 Cor. 1.20 are all the promises of God yea and Amen and that he may get the better faith and credence thereunto he adds another title The faithful and true witness Paul could publiquely profess That he was a faithful witness of the mind and counsel of God to his discsples and that he had hid nothing back that did necessarily conduce to their salvation and think ye that Christ in these Revelations hath not dealt as the faithful and true witness who is the God of all truth himself O ye of little faith that will not believe the truth of those Prophesies the downfal of the Beast Babylon and the whore together with the resurrection of the witnesses and the churches glorious restored state on earth before the end of the world which are clearly and fully asserted and evidenced from this book of Prophesies Hath not Christ promised it that is the Amen in whom all the promises are yea and Amen and coming from him that is the true and faithful witness that can never fail And to take off all suspition of failure of the truth of those prophesies there is a third property here added The beginning of the Creation of God This hath relation to that description of Christ in chap. 1. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may be rendred either The beginning of the Creation of God or The principality of the Creation of God For Christ is both the beginning of all creatures for by him all things were made and without him nothing were made and he is also the supreme Prince and Governour of all the works of the creation for so it necessarily follows That all things should be subject to his principality and government who did at first create them and give a Being to them Therefore to shut up this The sayings of these Prophesies in this book must needs be sure and come to pass in their appointed seasons seeing the Amen the faithful and true witness and the Creator Preserver and Governour of all the works of the Creation hath said and spoken them who will not then believe them coming first from so faithful and true a witness and from one who is the beginning and Prince of the whole creation and therefore most able to perform them Verse 15. I know thy works that thou art neither cold nor hot I would thou wert cold or hot This church of Laodicea as she comes last in place so she comes last in spiritual graces of all her sister churches Christ findes nothing in her that is truly commendable Even in the churches of Sardis and Pergamus though as good as dead and mixed with much corruptions yet there was found in them somwhat praise-worthy some undefiled Names that were not carried aside by the false Doctrines of Jezebel but in Laodicea nothing is found commendable and therefore she hears of nothing from Christ but matter of reproof and of the desperateness of her spiritual state and condition Doubtless there were some sincere faithful Witnesses in this church of Laodicea notwithstanding the Spirit 's silence in it or else she could not be properly numbred as one of the golden candlesticks or as a church of Christ their number being but small they were not sufficient to give a denomination unto the whole for indeed a body politique whither civil or spiritual is to be denominated sound or unsound from the major part as in the case of particular souls or persons if grace be more prevalent in degree in the soul then sin and corruption it is to be tearmed a sincere gracious soul but if sin be most prevalent it may be justly tearmed a sinful and unregenerate soul So is the case of political churches if their frame constitution and matter be most unsound and corrupt such churches are not to be denominated sound healthful bodies We are not to call darkness light or light darkness Though for their profession of their faith they be called churches of Christ yet for the deadness thereof they may with Sardis be rightly tearmed dead ones yea twice dead and to be plucked up by the roots Doubtless under Prelacy both English and Romish there were and are diverse pretious christians and Saints of Christ as in the days of Elijah when the Idol of Baal and his worship and the Priests thereof were exalted yet then in that corrupt state of Israel there were seven thousand that bowâ—d not the knee to Baal yet them few faithful ones in the days of Elijah or those in the days of Prelacy c. Popery came far short to denominate Israel at that time or our English or Forraign Nations under that corrupt frame or temper of antichristian Prelacy to be praise-worthy churches or sound sincere and healthful in their general matter frame or constitution But to return to the charge against Laodicea I know thy works that thou art neither cold nor hot Laodicea was of a strange mongrel composure and temper neither cold nor hot moulded and compacted as a certain odd extraction of two contraries cold and heat I thought before this that that maxime was in all things unquestionable In medio consistit virtus It seems true Religion will not admit of that Principle for Laodicea is here blamed to be in the mean that is in a frame or temper which is neither hot nor cold By hot is here understood one that is zealous fervent in spirit for the truth and worship of God that cannot endure any corruptions will-worships or superstitions shall be admitted in the true christian Worship and Religion and such a one is called a hot fervent or zealous christian and this can never be too intense as unto the degrees thereof if it be considerate and according to sound knowledg The ignorant inconsiderate zeal is reproued and condemned as dangerous and pernitious not the sound and orthodox It is not with God's graces as with moral habits of vertues wherein both the extreams straying from mediocrity either in the excess or in the defect are faults and vices as the excess of liberality may run into prodigality and the defect into covetous parsimony or the excess in fortitude may be called temerity and fool-hardiness and the defect cowardise and pusilanimity and so in the rest but in gracious habits the case is different Souls cannot exceed therein Be ye holy as your heavenly Father is holy no less then an aim unto perfection will serve turn be zealous fervent boyling hot for God and his truth it being sound and considerate it will admit of no mediocrity Lukewarmness or half friend to God and his ways is equally an abomination in God's sight for he requires the whole heart as is coldness or deadness it self and therefore this strange commixture of tempers in Laodicea is exploded by Christ as most dangerous and pernitious and therefore adds I would thou wert cold or hot Hence Note Observ A lukewarm temper among
Christians is not only disaproved of by Christ but also dangerous and pernitious to their Souls welfare Christ could not give one good word of Laodicea for this very reason but in the next verse was ready to spew her out for this her remissness and mediocrity Some will neither be fast friends to Religion nor yet utterly opposite unto it a true hermaphroditical Laodicean temper But what makes them thus to hancker and halt betwen two extreames that they are neither hot nor cold In their very foreheads you may read the reason worldly intrest worldly profit worldly honours do so over-bias them that they will be partly religious and so far forth friends unto it as may get them repute and so be accounted prudent civil and honest men but for the better part of it to have the heart upright for God and the affections kindled and intense upon and for the glory of God in the day of tryals and persecutions they will not touch upon that they did not take Christ upon such account to follow him to his cross there they will leave him as long as he provides loaves for them they will follow him but when he is dragged to the Judgment Hall as our true summer-bird at the approach of winter they fly into their holes for security and will not appear more for Christ until he returns with a sun shine and spring of prosperity upon them These are our moderate politique state christians who are neither hot nor cold true Hermophrodites in Religion that will not move a foot farther in matters thereof then what the State dictates to them If the Prince as in the days of Q. Mary command Popery Popery shall up for them if a Q. Elizabeth succeed all presently reform and become Protestants if she will have Prelacy in the church maintained there will be found assertors enough of its jure divino if Presbitery shall take the Throne all of our State christians will presently fall in to the Geneva and Scottish garb if Independency shall get at top presently our Laodiceans run to New England for a model if that again come out of fashion they are ready to run to Amsterdam for a new pattern So indifferent are such Laodicean christians in matters of Religion that whatsoever form or intrest of all sorts shall be uppermost they will be sure to be of that side and this proceeds from their luke-warm temper and defect or want of heat or true zeal in the Religion they profess if they were zealous in any form though unsound yet they would more closely stick unto it Paul whiles he was a persecuting Saul was zealous though in a bad case So the Jews had a zeal unto God though not according to knowledg Rom 10.1 The Papists to this day continue zealous to their Superstitions and will Worship Only those that pretend highest and to be raised out of the graves of Antichrist and to come to a higher pitch of Reformation then any other christian Professors in the world are like true Laodiceans neither hot nor cold I believe that Master Brightman though not Prophetically yet prudentially enough likned and applied the state of our English church as a true counterpane of its pattern to Laodicea in the times when he wrote for we may observe still the same natural temper in her children at present as he observed in their fore-fathers in his time they are of that mediocrity that they care not what Religion they follow so their intrests honors and estates are secured and maintained I confess they are willing to admit of part of the truths of Christ in Doctrines but for the ministration of Discipline Governments and Ministerial Functions they are very well still contented to retain them that come from Egypt and Babylon and not from Christ and his holy church therefore they are to look to it least they are spewed out as their fore-fathers the Prelates for their Laodicean temper and half Reformation which hitherto they have but as yet attained to Object But here it may be said May not christians be too hot too zealous in their intentions towards things of their Religion were not a moderater carriage and temperature more commendable in them and more advantageous to the work of the Gospel then an over fiery zealous one To answer this Question first understand whereof zeal is compounded and that is first of an intention of the affections or an enlarged love on the thing beloved Secondly Of jealousie which is with great indignation and grief when an injury true or supposed is offered to the thing so fervently loved So this affection of zeal is not simply good or evil but is an indifferent passion found in men both good and evil for the Apostles were zealous and so were the Pharisees Christians were zealous so were the Jews so some of the reformed are zealous in their ways so many also of the Papists but that that denominates zeal either good or evil is first in respect of its object godly zeal must have the knowledg of a right object it must be truly God's glory God's worship God's truth God's will and doctrine either in part or in the whole and that indubitably that denominates a godly zeal A zeal to God out of Christ as the Iews had will not suffice to call it a truly godly zeal because it was not according to knowledg nor having an adequate and compleat object 't is true their zeal towards God was good and commendable in them but because it was not guided by sound knowledg it was blind and erroneous and therefore vitious for want of a compleat object Secondly It grieveth for the wrong truly done and not supposed as the Iews thought was done by the preaching of the Gospel unto the glory of God and his true worship True godly zeal must have right ends it ever affecteth and seeketh the honour of God and not self praise and vain glory Examples of this true godly zeal we have in Christ when he whipped the buyers and sellers out of the Temple Joh. 2.15 and in Phineas Numb 25.8 11. in Paul and Barnabas when they rent their cloathes Act. 14.19 and Moses when he broke the Tables Exod. 23. and in Paul for the Corinthians 1 Cor. 1.11 and for the Galatians Gal. 4.19 But many for want of right objects right ends and other due ingredients have missed of true zeal as Demetrius his zeal for Diana Act. 19. whom he ought not to have loved so Paul a Pharisee was zealous but he loved that that he should not have loved that is his own righteousness by the Law as the rest of the Pharisaical Iews did Jehu was zealous but failed in the manner 2 King 10.6 The Apostles out of zeal wishing fire upon the Inhabitants of Samaria Luk. 9.54 failed in the end of their zeal it being not out of pure affection to God's glory or out of charity unto their neighbours but out of revenge and impatience as from Bonarges Sons of
Thunder and how zealous and hot are the Papists this day for their scarlet Strumpet and her fornications which ought not to be loved and therefore no true zeal but spurious and impious The reason of all this is that a mans intentions are never good be they never so highly pretending thereunto but when they are built upon a good warrant to wit the Word of God and referred to right ends namely the praise of God and the good of his church and people Now to return to answer the doubt proposed having cleared what true zeal is with the circumstances thereof I answer That we cannot be too zealous when a right object and right ends are proposed Paul in Rom. 12.11 exhorteth men to be fervent in the Spirit hot boyling hot in spiritual affairs What think ye of Paul when he opposed Peter to his face in the business of circumcision and would not give way to his dissimulation no not for an hour so zealous was he for the truth of God God is so zealous of his own honour and glory that he smote Uzzah 2 Sam. 6 7. for putting only his hand unto the Ark out of an ignorant zeal to save it from falling unto the ground one would have thought that God would have commended his zeal and spared his ignorance herein but being not according unto knowledge but contrary to the command of God he suffered for it No good intentions and meanings will make that action or duty good or lawful be it ever so speciously religious and gracious that is not warranted by the rule of the Scriptures the best duties for want of this scantling are turned into sin And as God is zealous of his glory so he makes his Ministers like himself Heb. 1.7 He makes his Ministers a flame of fire I would have all indifferent lukewarm moderate State-christians to consider with themselves whether could the Apostles and first Disciples of Christ ordinarily propagate the Gospel thorow the world if they had been all of an indifferent lukewarm Laodicean temper Christ himself was thought by the people to be one too hot that his zeal was beyond his judgement Mark 3.21 and therefore said He was beside himself Paul was also accounted mad not only by Festus for his zeal towards God Acts 26.24 but also by the christian Corinthians 2 Cor. 5 13. So Michel scoft at David as one of the fools for his zeal yet though they and other Saints of God were vilified and reproached by the ignorant world yet their zeal have laid that corner stone and foundation of salvation that all the gates of hell shall not prevail against it What think you will the scarlet whore that sitteth as a Queen be dethroned or Antichrist be discovered and overthrown by a moderate lukewarm Laodicean State Religion and Temper Surely the first Beginners and Founders of our Reformation were of another spirit then we in these days are of or else it would have made but a slow procedure for want of this true zeal our Reformation is at a stand and in spiritual growth non progredi est regredi But I would still be understood that it must be a zeal mixed with the former ingredients and with sound knowledge that it may be as an eye and a guide to direct and conduct it aright both in the things to be loved and in the manner and ends of their love or else zeal not rightly regulated may be dangerous and pernicious There are three sorts of people that offend and fail in their zeal First Those that are stark cold and have no zeal at all to Gods glory or his worship as the profane worldling is Secondly Those indifferent lukewarm christians that are neither hot nor cold as those Laodiceans were and as the Israelites of old halting between God and Baal 1 Kings 18.21 The third sort are They whose zeal is blind void of sound knowledge and godly wisdom who covering their own carnal affections with the cloak of glorifying of God rush on inconsiderately into many evil and unlawful actions Some on this pretence endeavour again in these our days to set up Antichrist in his Throne among us Others on the other hand for want of this sound knowledge joyned to their zeal under pretence of pulling down Antichrist and the Scarlet whore they endeavour to undermine and pull down all Magistracy Ministery Scriptures and all the Ordinances in Christ's churches whatsoever whereof this age of ours affords as many lamentable examples as any former whatsoever therefore let every one be instant with God in prayer to add wisdom and sound knowledge unto his zeal Secondly I answer That in controverted opinions of Religion that lye deep and dark whether they are the will of God or not moderation in such things is most commendable and let every one walk as he hath attained unto for I am of opinion that all controverted points and mysteries in the Word of God will not be made manifest unto us until the day of the revelation of all things when Christ the great Key-bearer of the House of David shall appear to open all the sealed books and no man shall shut again and so that Scripture in such things may be rightly applyed Be not righteous over much that is be not over zealous hot or fervent for them But for plain obvious and perspicuous commands and truths of God as whether Christ's precepts and commands or Antichrist's are to be followed and embraced our zeal and intentions here cannot be too hot we cannot possibly here admit of a Syncratism or a mean as worldly wise Cassander would endeavour between Papist and Protestant either God must be God or Baal must be God either Christ must have the Throne or else Antichrist must reigne they cannot possibly inhabite in one Temple God and Dagon will not correspond no degree of zeal herein will suffice but what is the highest and aimeth at perfection the defect whereof either that of coldness which is more remote or that of lukewarmness which is nearer is equally faulty in this particular either let us be altogether Romish or altogether Reformed either fully zealous for Christ and his ways or else cold thereunto for no mean will serve turn Therefore Christ in the next words says to lukewarm Laodicea I would thou wert cold or hot That is I would thou wert resolved one way or other I rather thou wert any thing then what thou art I would as rather thou wert of no Religion as of this mongrel uncertain hotchpotch Religion that thou art of From these words Note Observ That a luke-warm Religion is equally if not more displeasing unto God then irreligion or profaness itself Christ here prefers coldness the most remote degree in Religion before a nearer luke-warmness Christ wished Laodicea either to be hot zealous in the things of God or else cold that is dead strange and alienated to the things of God rather then indifferent and lukewarm as she was It is as good and there
mouth for this their sin hath not God done the very same thing with us here in England here of late for this hermaphrodical religion that was professed amongst us half popish half reformed half rotten half sound even spewed it out root and branch never to be licked up more Is it not also to be feared that the same mongrel luke-warm condition is creeping in upon us again What meaneth else the many vindications that are set forth of late of the lawfulness of their practises doctrines missions calls hyerarchical superintendencies national churches and maintenancies and the like If Christ have vomited them out as unholy things he will not return again to take them up they are loathed of him for their mongrel temper and therefore spewed out and if you will know who they are that endeavours to lick them up again They are dogs I mean whelps of Rome that desire to return to their vomit They are Sows I mean unclean worldlings that make their belly their God that desire to return to wallow in the myre of Antichristian fooleries I shall say no more but this If Reformation according to Gospel pattern be the way be zealous in it burn in it walk in it stoutly couragiously as children of light but if Rome be the way to the new Jerusalem take her mark follow her and be not ashamed of her for Christ will not endure a middle temperature between both either be all Romish or all Reformed there is no medium between heaven and hell neither between true christian and antichristian either be the one or the other for because thou art neither hot nor cold it will come to pass to thee as it did to Laodicea Christ will spew thee out of his mouth Be wise therefore ye children of light Hold fast the liberty wherewith Christ hath made you free Have not your faces or thoughts towards the onyons and flesh pots of Egypt again but let your faces be to Zion-wards to build up the breaches thereof and be hot zealous fervent therein and that according to knowledge and then doubtless God will be with you and lead you into Goshen into a land of peace and rest Vers 17. Because thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blinde and naked Laodiceas sin of luke-warmness had a two-fold ground or rise 1. Proceeding from a false perswasion of her own worthiness 2. From the ignorance of her own misery Her vain perswasion of her own worth proceeds from the consideration and conceit of her great wealth and riches not only spiritual which she wanted and Christ adviseth her to buy of him in the next verse but temporal and worldly she boasts her self not only to be rich and abounding in riches of both sorts but also to want nothing she had such a fulness that her contentation was compleat Many persons may abound and be rich and yet want much of fulness of satisfaction and contentation but the church of Laodicea it seemed abounded to contentation in her own conceit which is the highest pitch of riches for she had need of nothing and hence grew that sin of hers luke-warmness and half christianity From hence Note Observ 1. That the most rich and abounding wealthy churches are aptest to become the more remiss moderate indifferent and luke-warm christians In the primitive times when the churches were poor and low in the world they were purest more zealous and eminent for truth and martyrdom but when the church was indulged and lull'd in the lap of Constantine the great she grew more remiss and as riches and preferments were heaped on her she grew dayly more luke-warm till at the last she became key-cold as unto the truth as it is in Jesus and so shortly became purely Antichristian when the great preferments of Episcopal Lordships Deanries Arch-deanries Prebendaries c. were on foot among us Christ's Pastors became silken Priests and where was then true zeal for the truth That was driven into corners among some poor Puritans Brownists Anabaptists so scornfully called and the like but for the rest they were but half christians a medley of moral civilians half Romish half Reformed and this proceeds from the nature of riches and prosperity which is apter to choke the seed of grace then adversity and to bring a forgetfulness of God and a luke-warmness upon the hearts of those that do abound therein and therefore the children of God are so often warned in the Word that they take heed to themselves lest when they are full and cloyed with God's blessings through over-fulness they should forget the Lord. Thou sayest thou art rich c. And knowest not that thou art wretched and miserable c. The other cause of Laodiceas sin is the ignorance of her misery which she could not see and perceive by reason she was blinded by her outward prosperity and riches From whence Observe Observ 2. That the most ignorant and wretchedly miserable Church is the most boasting and highest pretending to spiritual riches and graces Doth not the church of Rome this day vaunt that she is the only rich one increased with goods and have need of nothing And 't is true if she only meant of worldly goods she is most pompous and replete therein but that is not all she vaunts too of her spiritual riches she calls her self Roma sancta the only Mother church the holy catholique church and no salvation without her pales the only Keeper of the Treasures of the Spirit and dispenseth them where she pleaseth and yet notwithstanding this high claim and pretence who more truly wretched miserable blinde ignorant naked and destitute of all true graces then she Laodicea was so vain-glorious that she could boast of her riches and yet she was the poorest of the seven of all the Reformed churches Our English under Episcopacy was wont to bear the Bell for outward splendour and glorying not only in her external riches but also of the magnificence of her worship beyond all others and yet among them all who nearer and dearer to her Sister Rome then she She was then looked upon as the first returning daughter to her Mother Harlot as the Apostate Bayly in his Epistle to the Reader of his book called End to Controversie testifies page 67. where he says That there were no other difference between them but that the Tapers upon their Altars wanted light and their Altars Priests and their Ceremonies purpose But the Lord since hath made a wider breach his name be praised for it and rendered her more irreconcileable to Rome then ever heretofore and we trust never more to be made up between them For further describing the wretchedness of the highly pretending church of Rome which may be truly parallell'd to the church of Laodicea in this particular of vain-glorying and boasting she hath here five degrees ascribed to her The two first are as common
affections or accidents of her disease in respect of her self or of others she was in a pitiful lamentable and miserable state and condition The three latter declare the very nature of her disease she was poor blinde and naked you know to be poor is to be beggarly so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek signifies a beggar She was not poor in spirit and in her own eyes which is a blessed poverty Mat. 5.3 but she was a poor beggarly miserable one one that is proud and beggarly which is hateful odious She is a true beggar beg she will and never leave begging of the Kings Princes Nobles and Potentates of the world till she have gotten the choisest fat things of the earth to become her patrimony She is a stout sturdy beggar if you will not give she will take Beggars lye in the cross lanes and high-ways to beg of all they meet so beggars of this rampant church lye close to all great Assemblies to Dyets Parliaments Counsel-Tables Great Mens houses to beg the Advowsons and to catch the scraps of preferments that fall in their way I could wish there were none of this beggarly poverty among us at this day Christ's true Ministers should be of a nobler temper and Spirit then to serve at Tables for lucre sake their master will provide for them in a more honourable way if they can but trust on him for their sustentation and livelyhood It was a wise observation of M. Brightman's concerning our English clergie in his days under Episcopacy That the Angel of England in plain terms grew wealthy by begging and as he further says neither is he in very truth nor is to be called ought save my Lord Beggar In the next place blindness is added to her beggarliness to make it the more grievous a blinde beggar is the most deplored and miserable of all beggars for being necessitated to seek and beg for his living abroad yet want of sight will not let him seek so blindness of minde want of true spiritual understanding where true riches lies is a great addition of misery to a poor beggarly church that makes her to seek amiss and to call that riches which is not truly riches from this ignorance and blindness it proceeds that the church of Rome and others that follow her steps do beg and seek greedily after riches honours and preferments that are meerly transitory and vain and leaves alone the true riches the treasure which is from above that never perisheth yea they are so blinde and obstinately blinde that they are ready to strike at him that endeavoureth to convince them of blindness and to shew them the way unto everlasting treasure In the last place there is added Nakedness as an aggravation of the misery of this church When one is stript of his garments and rendered naked his shame is laid open to the view according to that of Nahum 3.5 It is not sufficient that she is a poor blinde beggar but she is a naked blinde beggar the most contemptible of all sorts We have seen the poverty the blindness and ignorance of the church of Rome and Christ hath also discovered her nakedness unto us we know her shames and wherein her secret abominations does consist it is in vain for her now to boast of her spiritual pomps and trumperies whiles Christ hath discovered her skirts and shown us that she is a beggarly one void of all true spiritual riches that she is a blinde one ignorant of the ways of true happiness that she is naked that is for want of spiritual garments about her she is left open and bare to all shame and reproaches that are cast against her for her deformities which are obvious to every spiritual discerning eye O that God would make the Reformed churches amongst us to discern between true riches and those which are not so but only in pretence that he would put a nobler spirit into them then that of Laodicea a beggarly poor one waiting for the crums of preferments at the Tables of the Great ones of the world Is not their Lord and Master the Lord and Soveraign of the whole creation and shall he provide for the Ravens and the Lions whelps their meat in due season and will he forget the members of his own body God forbid Oh Christ which art the true light of the Father anoint our eyes with eye-salve that our blindness may be done away and discover our nakedness unto us that we may seek unto thee for a covering for gold that is tryed and for a rayment that we may be clothed that our nakedness may not appear before thee to our utter shame and confusion Amen Verse 18. I counsel thee to buy of me Gold tryed in the fire that thou mayest be rich and white rayment that thou mayest be elothed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou mayest see You have hitherto heard of Laodiceas sin want and misery here follows her remedy proportionable to her disease here is gold not outward glittering or pretended gold but tryed gold offered to help her of her poverty Here is white rayment a glorious rayment of Christ's righteousness offered to cover her shame and nakedness and here is Eye-salve offered even true knowledge and wisdom from above that she may see the way unto everlasting happiness But to open the words a little more fully I counsel thee It is Christ that counsels and advises and who will not follow it The matter of his counsel is offered to the church of Laodicea and unto us also if we be found in the same vain-glorious yet beggerly condition as she was in for the word was not written only to them but to us for observe what the Spirit often says He that hath an ear let him hear what the Spirit saith unto the churches So the matter of Christ's counsel is as well unto us as unto Laodicea and that threefold as the disease was threefold 1. To buy gold tryed gold which is set against poverty 2. White Garments which is for a covering of her nakedness 3. Eye-salve which is a remedy for her blindness First by the way from the party counselling to buy he being the same from whom it is bought I counsel thee to buy gold of me Note Observ That all true spiritual riches and graces are to be fetch'd from Christ alone Christ sends us not to our own works or to his blessed mother or to any other Saint departed with so many Ave Marias so many Pater Nosters or so many Vows and Pilgrimages to buy them at their hands but he tells us Come buy them of me Christ alone is the great dispenser of his Fathers Treasure all power is given into his hands and in vain to seek the Kingdom of God or the treasures thereof but in by and through the Son and it is most just it should be so it being the purchase of his
death and passion he powred out his soul unto death for us that he might have power to heal our souls of all their infirmities therefore he is made unto us both wisedom justification sanctification and all in all The manner of seeking this gold is by bargain and sale I counsel thee to buy of me I shall inquire how this bargain is made up First Understand in all legal contracts there is an agreement of both parties or else it cannot be a bargain Secondly In some bargains and contracts ther is a legal consideration given for the thing bargained for either to the full valew or somwhat equitably proportionable thereunto or Lastly There are other absolute bargains and sales of lands and goods disposed therein freely only on the consideration of the donors or granters of love affection and preferment to the parties beloved and so given freely to them and to their heirs for ever without so much as paying a peny by way of legal retribution for it yea the donor often is so free in his deed of gift that the donee is freed of all fear of forfeiture of his Estate for there is not reserved so much as a Rose or Pepper corn by way of Rent that for non payment thereof the State should be become forfeited And that party that would not be thankful to such a free giver is worse then an Infidel Now to our heavenly bargain and to apply If we will buy of Christ gold and heavenly Treasure we must first come unto him and strike up the bargain with him he will not sell unto us against our wills though he himself must make us first willing and therefore he cries Isa 55.1 Come unto the waters come ye buy and eat and Rev. 22.17 Christ is very willing to sell us freely and we must be ready to buy it and accept it freely all that he expects at our hands is to agree with him on his own tearms and that is to accept it and receive it freely beleive that he can and will do it and it is done Secondly He ties us up to no legal consideration or conditions on our part that on nonperformance thereof be they ever so small we should forfeit the State of our Inheritance he hath paid and performed fully all our dues and legal conditions unto the Father for us and in our stead and he hath taken the possession of the whole Inheritance into his own hand and therefore in the third place he is upon a free deed of gift with us and if we will buy at his hands we are to come and buy wine and milk without money without price Isa 55.1 and Christ calls in Rev. 22.17 to him that is athirst Come and whosoever will let him take the water of life freely and they now that will not be obedient to the commands and laws of this gracious donor by way of gratitude and thankfulness for so glorious and free an Inheritance bestowed upon them are not worthy of the least mercy in his Kingdome if this Inheritance were entailed on us on condition of payment or performance of a small petty grain of corn or the like as is the mite of our faith or obedience c. as the Arminians would have it we should be in bondage fear and danger all our life long if not at least forfeit all by our non-payment and performance therefore blessed be God that hath not left our salvation in our own hands but founded it on the rock Christ which cannot be removed Quest But why doth Christ here counsel us to buy gold of him I answer He that goes about to buy a great Treasure is very careful diligent and his affections intense upon it that none put him out of his bargain So it must be here for this heavenly Treasure we must be earnest with Christ to strike up this bargain we must not let him alone by our prayers until we have obtained this pretious pearl at his hands 'T is true Christ will sell us this pearâ— freely yet we must agree with him for it though we have nothing to give him in the least by way of legal compensation for it yet we must buy it receive it in its own way and method If you will buy any gods that you want you must repair to the Fair or place where it is to be bought So if you want tryed gold to enrich you or garments to cover you or eye-salve to enlighten you you must come to Christ who is the Merchant of these heavenly wares upon his Fair days when such pretious wares are set to sale and to his Ordinances in his Assemblies on the publique days of his heauenly Bartering if you will attain unto this heavenly Treasure But to proceed And that you may the better know the nature of this heavenly Treasure it is here called Gold tryed in the fire You formerly heard that the church of Laodicea was an outside golden candlestick yea she boasted and pretended high to true riches yet for all her vaunting she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mendicus a poor beggerly church but here is gold that will enrich her to purpose it is gold tryed in the fire it is not sophisticate or hipocritical gold but real tryed gold Hence Note Observ That the graces that come from Christ are the only true and real graces The church of Laodicea doubtless was rich enough in some respects yet she was a beggerly one because her riches was not from Christ If we in those days come to our Ecclesiastical Functions Livings and Benefices not by a callâ— from Christ but by our own struglings beginnings strivings and endeavours thereunto though thereby we may become outwardly rich yet at best we are but basely beggerly rich but the tryed gold that comes from Christ is such that makes the souls truly gratious where it is It is not gotten by begging at the dores of the great ones of the world but at the gates of the Temple in that holy way and order of calling chusing ordaining which Christ himself hath ordained in his word this is truly refined gold because it is the wisdom and way of God which is as gold refined Prov. 8.10 and Psal 12.7 This is tryed and therefore will hold water It is true we may become rich in the eye of the world in parts abilities and humane learning and they may shine like gold in the eyes of the injudicious simple and ignorant but alas if Christ doth not sanctifie them to us they may make us the worse not the better for them Major Cleriâ—us major Hereticus If Christ gives us hearts to seek after his refined gold then surely we shall no longer be so beggerly base as to set up our own guilded parts in the room of Christ's true wisedom which is as gold thrice refined neither shall we any longer set up our own church ways and orders according to our own prudential dictates but shall come into the truly golden way of Christ
which is often tryed and approved by the fire and therefore avoideth not the touch-stone or fire of tryal but standeth firm as the pillars of the house of God and they that trust unto it and are partakers of it do become rich exceeding rich in all true spiritual graces to their eternal glory Therefore for shame ye Ministers and servants of Christ that are truly such and conscientious of your duties leave of your beggerly trade in pursuing that that is no riches and come to Christ and buy gold of him tryed in the fire that will make you rich to purpose and so shall ye shine like Stars of the greater magnitude within the Firmament of your churches I feare me all is not gold that glisters with you O how dangerous it is to be in such a seeming fair condition when we conceit we are rich and lack nothing whiles indeed we are poor miserable blind and naked The Angel of Laodicea once thought as well of himself as the Angel of England at present but see his judgment for his hypocritical outside and half Religion which is much to be feared by us also if we grow not hotter and repent to wit that it will shortly come to pass that Christ will spew us out of his mouth and leave our place desolate unto us and this Christ doubtless would long since have done if he had not a remnant amongst us that are tryed gold for whose sake he doth preserve us yet understand that Christ knows how to cast off and burn up all the chaff as he did the Prelatical party of late in his judgments and fiery indignations and to preserve the wheat the godly safe and secure he will preserve them as gold in the Refiners fire it shall suffer no diminution whiles the dross suffers loss and is quite burned up and consumed by it therefore in time be wise repent and follow hear Christ's counsel buy gold of him tryed in the fire that thou maist be rich Secondly The second part of this heavenly purchase is white rayment that thou maist be cloathed We formerly heard of Laodiceas nakedness of her shameful nakedness now here is a covering for her a white garment that she may be cloathed and that the shame of her nakedness do not appear We know nakedness in it self was no shame before the fall but since sin hath prevailed it is become vile and shameful as God provided for Adam after his fall garments of skins to hide his shame so Christ hath provided spiritually a white rayment for the covering of all the spiritual defects and shame of the members of himself the second Adam Now this white rayment that is here provided and offered by Christ to Laodicea to cover her nakedness may be taken two ways as Laodicea had a twofold nakedness and shame upon her so here is a garment proportionable to her wants First she was naked in respect of true righteousness she was rich enough and righteous enough in her own eyes as many of these days are yet here is a garment provided by Christ for her to cover her nakedness This is that garment spoken of Rev. 17.13 14. which is the long white Robes that the undefiled followers of the Lamb do walk in that have washed their Robes and made them white in the blood of the Lamb. Our sins bring shame and misery and nakedness upon us and defilement on our souls and it is Christ's blood that washes them white takes off the stains the guilt and obligation to wrath thereon and serves for a white garment to cover to hide and keep quite out of sight all our bloody spots and stains as if they were never done or committed and so are carried away on the head of this scape-Goat into the land of forgetfulness never to be remembred more Secondly She is naked too in respect of her outward garments church officers orders and ordinances she might be rich enough in outward endowments as riches worldly wisedome learning c. as some of our churches amongst us are yet beggerly poor and naked to the true calls orders ministrations and graces of the spirit and therefore Christ here offers her a white rayment of his own making for a covering of this her shame and nakedness to wit a ministry of officers and ordinances squared out in the Temple of God's holy Word for call for mission for matter for form and not according to humane invention notwithstanding which she might be naked still open to shame still and miserable still Hence Note Observ That the rayment of Christs making is the only rayment that will reach all our necessities and cover all our nakedness all other garments will come short of this work If we should maâ—e a linsey-woolsey garment partly of Christs and partly of our own commixture it would be like that in the Law that was partly linnen and partly woollen an abomination unto the Lord yea for all that we might be cold and naked Christs garment is such a garment that it will reach us from top to toe that no part of our shame or nakedness shall appear Sin brings shame and sin brings contempt and nakedness upon us and Christs rayment is a white rayment an inocent rayment a glorious honorable rayment it will cover all our shame and nakedness and therefore worth the buying our own rayments are spotted defiled and will not serve the turn but Christs is white all over If we expect to appear perfectly righteous holy and just before God or otherwise we shall never appear before him to approbation for no unclean thing shall enter into his presence then we must be sure to cloath our selves in the white rayment of this our elder brother In the next place if we have a desire to have the nakedness shame contempt and scorn that is cast upon our churches and is obvious to the whole world to be healed covered and done away then let us make haste and clothe our selves with this white rayment that Christ does counsel us to buy of him that is let us speedily look into the holy Vestry of Christ's Word and see what Garments Christ hath provided for his Spouse there The King's Daughter is all glorious within yea thou art all fair my Love there is no spot in thee Cant. 4.7 11. and the smell of thy garments are like the smell of Lebanon When we cast off Christ's order in Discipline church ordinances offices and missions we cast off Christ's white rayment and presently discover our shame and nakedness to the eye of the whole world It was the advice of Paul in Timothy 1 Tim. 4.12 Let no man despise thy youth And why Because he had on the white rayment of Christ's true Ministery and according to Christ's minde which garment is so full of Majesty though Timothy was but a youth yet being clothed therewith it rendered him not only above contempt but truly gracious and honourable in the eyes of all Some in the room of this of
God if we were not of his family he would leave us alone to run on in our own perverse ways until destruction and hell overwhelmed us Be zealous therefore and repent What zeal is see formerly on the fifteenth and sixteenth verses Christ in the former verse prescribed the remedy to the church of Laodicea for her disease and here he adviseth to the application of it Be zealous be fervent be hot cast away thy half mongrel Religion which is neither hot nor cold Purge out O England thy Romish leven that makes thee hang even half way between heaven and hell between Christ and Antichrist Be zealous and repent O Laodicea cast out O England thy pretended riches honours and preferments which works a conceit in thee that thou art rich whiles thou art but beggarly and naked and buy gold tryed of the fire of Christ and true honours from him and that white rayment of his righteousness and of his holy Spouse in her external offices and ordinances which will make thee truly honourable beautiful rich and comly Be zealous I say and fervent hot after those precious jewels and spiritual riches and repent of thy former follies and vain conceits and then thou wilt be wise to purpose and become as a Lilly among the Thorns and the fairest of all thy Sisters Vers 20. Behold I stand at the door and knock if any man hear my voice and open the door I will come in to him and will sup with him and he with me Christ adds here another motive to the poor blinde Laodiceans to come unto him for gold for white rayment for eye-salve to supply all their wants which is drawn from his willingness and readiness to come in and converse with all such that are but willing to receive him and to close with him and therefore he tells them Behold I stand at the door and knock Christ comes as one desiring to have entrance he knocks first that they may know to whom it is that they must open Christ coming in his first grace is irresistable and as the strong man dispossesses Satan and takes possession of the house the soul by a spiritual force and over-powering hand But if the soul after faith received by its own sloth remisness or backsliding shall shut the door or entrance thereof against the kindly operations of Christ and his Spirit Christ is not obliged to break up the door of that heart again by violence as at his first coming in unto it but will come and call and knock for entrance that is will wait with mercies with providences with precepts commands with exhortations and reproofs that if possible to melt the straying and erring soul into compunction and to open again unto him that the King of glory may enter in From which posture of Christ Observe Observ That Christ uses all possible means for the reclaiming and regaining erring souls into the ways of life He comes as it were a supplicant at their doors and desires them to give entrance to him He stands and knocks he waits and waits long and calls and calls again by divers and various ways of mercies and grace he puts them in minde of his former loving kindnesses and how ready he is to help them if they will but open to him and follow his direction and hearken to his voice Somtimes he shakes his rod over them to bring them to repentance and tells them as many as he loves he rebukes and chastens somtimes he invites them by mercies and gracious considerations to return unto him then again he takes the terrors of the Law to make them see their danger if they continue obstinate unto his calls and lastly he sends his Ambassadours with precept upon precept and line upon line beseeching in Christ's name the straying souls to return unto him Christ will never be wanting to them unless they be wanting unto themselves Quest But why does not Christ himself use his force and open the door himself by his Spirits power to these poor Laodiceans Is not he the great Key-bearer of David who openeth and no man shutteth and if he would but speak the word he need not stand knocking at their doors they would fly open to him that he might enter in I answer 1. 'T is true At Christ's first entring into the soul our base natures are so resistable and abhorrent to the work of grace that he must come by force by a spiritual force with his Key of David to unlock the doors of our hearts if he will have an entrance thereinto But secondly Having first shed abroad his first grace into our hearts then he commands us to work in the power of that grace to work out our salvation with fear and trembling Having received the promises saith the Apostle clense your selves from all filthiness 2 Cor. 7.1 and Christ puts us then upon doing that we may stir up our graces improve our talents and become active growing and fruitful christians and on this account Christ here knocks at the door of the hearts of the church of Laodicea and bids her to hearken to his voice and ro open to him She had received the first grace of faith from Christ or else she could not be numbred among the seven golden candlesticks though she was a sad disorderly and rusty one yet she was a church of Christ still and therefore might very well be commanded to set her power and grace a working to open unto Christ the operations of whose Spirit she had shut out and quenched by her uneven carriage and luke-warm temper Thirdly and in the last place Know that Laodicea had not quite shut the door to Christ as unto the operation of his graces she was a church of Christ though a luke-warm one but she had shut the door and denied him passage in some of his Ordinances by which Christ usually and ordinarily enters she had shut the door unto a true spiritual Ministery Discipline orderly calls and regular dispensing of his Ordinances and instead thereof entertains a formal lazy indifferent luke-warm Ministery State-discipline Officers and calls and so all Ordinances are brought to the scantling of the will of man not of God or of Christ and so makes up a mongrel Hermaphroditical worship part of God's and part of man's which indeed is purely neither God's nor man's and therefore an abomination both to God and man She had shut this door and way of entrance against Christ as some of our churches has done this day and therefore Christ comes and knocks and how By the Ministery of his Word and faithful Witnesses And as John was sent with an Epistle in his hand to Laodicea and the rest of the delinquent Asian churches so Christ sends his faithful Teachers and Prophets with a burden in their mouths against all such false worship and doctrine to unshut the doors if it may be that the King of glory may enter in Use From the discoursed premisses it plainly appears That this Scripture
stands little in stead unto the Papists and their champion Bellarmine in his book of Grace and Free will cap. 1. to maintain from hence their Pelagian doctrine The power of mans Free-will before conversion unto Faith and amendment For Bellarmine therein triumphantly interrogates were not he foolish that would knock at his neighbours door if he knew for certain that there were no man within that could open It is true it were so but Bellarmine for all his great learning herein is much mistaken Christ here knocks at a door where there was one within that was able to open the party was only asleep he was not dead or quite departed from his house and therefore he knocks and calls unto him to awake and open unto him like the Spouse in the Canticles 5.2 She was asleep when her beloved came and knocked saying Open to me my Sister my Love my Dove my Undefiled So Christ comes to the church of Sardis vers 2. and bids her to awake and strengthen the things that remain and commands Laodicea to open unto him who had a power and ability to open though it was grown weak and remiss and therefore had need of a knocking a vigorous call to rouse her up unto her duty And therefore Bellarmine is quite mistaken when from hence he asserts That Christ bids the reprobate and unregenerate to open to him it is only a believing church a backslidden luke-warm believing church that he bids to rise up and open to him it is not one altogether dead but a sleepy careless luke-warm church that he stirs up to this duty of opening to him Secondly I answer Though it were granted Bellarmine that Christ somtimes knocks at the doors of Reprobates and unregenerate persons and calls to open to him though they neither will or can open to him yet Christ may do this as often he does without any impeachment to his wisdom he hereby shows what their duty is and requires it from them and justly he may though they are not in a possibility to perform it they having forfeited and lost their ability by their own fault not only in their common parent the first Adam but also by walking in the same steps of disobedience with him and Christ is not bound by any Law to restore it again unto them And therefore Christ in the last place does often call to open to him upon the very reprobate themselves as in a judiciary way for the aggravation of their condemnation upon their refusal according to that of John 15.22 If I had not come and spoken to them they had no sin but now they have no cloak for their sin Thus much in answer to Bellarmine and his doctrine of Free-will and the power of the meerly natural man in the works of grace and faith which are in the first place to be wrought by the Spirit to be nourished by the Spirit to be consummated and perfected by the same Spirit But to proceed If any man hear my voice and open the door I will come in to him and will sup with him and he with me As if Christ had said If any man will be obedient to the word of my mouth opening the door of their hearts yeilding obedience to my many and earnest solicitations I will then come and dwell in that soul and impart my self unto him and sup with him that is communicate and have mutual fellowship with him and he with me Note hence Observ 1. That it is the Saints highest priviledge to have fellowship with Christ and he with them Where there are those heavenly intercourses there is a heaven upon earth or earth ascending into heaven and heaven coming down upon earth persons hereby do become the Temples of the holy Spirit I will come in to him saith Christ that is Christ will dwell in him spiritually really operatively by his grace and he shall dwell in me that is by faith and so such become and are made the sons of God Luke 19.5 and are made partakers of his holy nature Is it not a great shame to our christian churches to deny themselves this great priviledge in not hearkning to the voice of Christ or opening the door unto him It is true we are ready to hearken to the voice of Christ so far as stands with our interest that we may not be accounted heathens abroad in the world and indeed that is all if it will amount so far for the ordinance of preaching is no distinguishing Ordinance Go Teach all Nations and the Ordinances of Prayer and Praise are but natural duties which all persons in the world are bound unto as well as christians but where is the opening the door to Christ in his especial distinguishing Ordinances Where is the mutual feasting supping and communicating between Christ and his churches in his holy Ordinances of the Supper tasting and feeding on the several and various gifts of the Spirit of Christ in his members Where is the improving of his Discipline Where are his Gardens enclosed Are not all like a Forrest or Wilderness without any culture or hedge about them 'T is true there are some few gardens whose savoury spices and precious ointment does cast a sweet smelling savour abroad but their tender Grapes are but weak and it is to be feared if God's mercy prevent not that either the little Foxes will undermine them or the wild Boar root them out I speak it according to my judgement and conscience that our contentation and sitting satisfied under a formal and luke-warm preaching and some other natural duties only will be a means to provoke God to spew us out of his mouth for our half way Religion the one ought to be done and the other not left undone we ought to have a respect to the whole will of God not so far only as our carnal wisdom thinks sufficient and no farther It was once and not long since a just complaint That common Prayer and other church Discipline and Episcopal Ruling had thrust out of doors a true preaching and divers other holy Ordinances of Christ But observe the change now it is to be feared that preaching will silence and invalidate many other of the Ordinances of Christ and render them useless to us Therefore we are to hearken to the voice of God the whole voice of God and open to it if we expect Christ to come in and to sup with us and we with him We are first to hearken to his Word open the door to him of our hearts in the preaching thereof then we are to proceed and not sit still as those silly ones that are ever learning and never coming to the knowledge or practise of the truth we are to go on to the work of perfection that is to walk in all the Ways and Ordinances of Christ which will build up our souls unto the measure of a perfect man in Christ and make us wise indeed unto salvation Lastly I conceive there is more in these words I