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
opens and shuts there is such an excellent Image erected like the first part of that in Dan. 2.32 Whose Head was of fine gold his Breast and Arms of silver It was a notable and noble saying of Constantine the Emperour unto the Pastors and Bishops of his time Vos est is in Ecclesia sed ego extra Ecclesiam Episcopus Though he was the great champion of the church and the christians temporal Saviour yet he would not meddle with opening or shutting in Christ's church nor extort the Key of David or Christ's out of their hands to whom Christ left it for what is done by them is done by Christ as by his delegated power what they binde in earth is bound in heaven and what they loose on earth is loosed in heaven Christ will not suffer any to weild his Keys but those to whose hands he hath committed them according to his own method and way of directions who uses them contrary to this they will find them Scorpions in their hands ready to bite and destroy them instead of healing and curing Remember the example of Uzziah and tremble 2 Chron. 26.16 Was it not the downfal to Popery when Spiritual men turned Layicks and Bishops became Princes And on the other side Secular Princes handled the Spiritual Keys opened and shut as they pleased made Laws Edicts and Rules unto the church which was Christs and his churches prerogative only What undid our late Episcopal hierarchy in England but mixing sacred things with profane making Christ's and Caesar's Laws all one The Bishop he was made a temporal Lord to act in the Parliamentary and civil affairs of the Nation and in requital hereof the supreme Magistrate he is made supreme Head of the church to enact what Laws he pleaseth as in reference to the church and to open and shut to whom he wil by his high courts of Delegates and high commission c. such a church such a head a civil church a civil head such a church such laws such officers such keys such pow-Ar all prudentials and all of the present worlds wisdom and fabricating and therefore not strange that the fabrick lasted no longer but fell witâ—in few ages after the first structure thereof And is it not now to be feared that the church amongst us may be lulled asleep as in the lap of Constantine by over-much indulgence and temporal honours cast upon her and her Ministers Though I am not an enemy to their just maintenance and temporal comforts yet I am jealous of them that all is not Lamb-skin that appears so about them but that somwhat if not too much of the Foxes tayl lies undiscovered within What means else the bleatings of the cattle I mean their pressing after preferments extraneous as to their churches as Heads of Universities State-chaplains great Parsonages Commissioners and Tryers c. and so by reason of the want of Christ's own Key do often open to persons against whom Christ hath shut and shut against some to whom Christ hath opened So fallible are men that open with the wooden key of their own Politiques the Lord deliver our Soveraign Magistrate from the snares of these spiritual Machiavilians or Machiavilian Doctors that do teach the Magistrate to lay his Politiques as rules to Christ's church that would have him open where Christ shuts and shut where Christ opens It is equally dangerous unto both Magistrate and Minister to move or act out of their own proper spheres but acting in their own Orbs the one in his Civil Government and State the other in his Spiritual policy and church so both becomes gracious and honourable in their respective governments and dominions Quest. But what Shall not christian Magistrates do nothing in the church or execute no part of their Authority therein which God hath given them for the good of the church I answer First The Magistrate may exercise his authority for the good of the church in several respects First In protecting encouraging and countenancing the church in the service of Christ and defending their liberty therein and so become Nursing Fathers unto the church Secondly As Christ does approve and command obedience from all to Magistrates and their Laws as for God's sake Rom. 13. So Magistrates should approve and command Christ's Laws and Government to be observed of all within their respective boundaries and jurisdictions Thirdly If any proves turbulent seditious or factious in the church under pretence of liberty and so become a peace-breaker in the Commonweal the Magistrate may restrain him by his civil power Fourthly If any church member become a blasphemer an idolater an open delinquent against the first Table or transgressor of the second the Magistrate may chastise him for it over and above the censure of the church not as required thereunto by the church but by vertue of his own civil Laws that equally reaches all persons that transgress them whether Ecclesiastiques or others 2. But secondly in the Negative I answer That Magistrates have nothing to do nor are competent Judges as Magistrates of controversal points opinions doctrines or of things meerly relating to the church Christ never endued the Magistrate with such a power Therefore the argument is very prevalent a Negative That they have no such power The church alone under Christ is endued with that power of trying doctrines suppressing errors in opinions and judgements according to the rule of the Word Now to whom this rule was given the foresaid power was given but the rule was committed to the church only and not to Magistrates Mat. 18. therefore the said power of trying doctrines and suppressing errors was committed only to the church and not to Magistrates Object But may not Magistrates suppress errors and use their authority to that end when they are thereunto well advised by a Learned Assembly of Divines or able Ministers of the church Answ The Ministers of Christ if they be such advisers herein do first betray their trust and calling in their Master's service into the hands of the Magistrate plainly acknowledging that their Lord and Master hath not provided an Armory sufficient in his House and Kingdom to overthrow errors as well as means for their discovery Is not this to run for carnal weapons whilst they lay by those made by God spiritual ones and mighty through God to pull down Powers Principalities and all the works of darkness Secondly If Magistrates act thus upon the advice of others they must not only see with other mens eyes and act upon an implicite faith but do also hereby become but the executioners of their Assemblies Decrees What more doth the Popish Princes when they execute the Edicts of the Romish conclave And what otherwise did Pilate when he became the executioner of the Priests sentence upon Christ in crucifying him A Sea-mark to all to take notice on this account Thirdly Magistrates as Magistrates are not to suppress errours because Christ hath other Laws Ordinances and Ways to suppress them
GULLELMUS HICKS GEN. ATATâ—S 〈◊〉 1658. Though Thou no Prophet art nor Prophets Son Without their Spirit this could ne're be done Though Brightman Napeir Mede are gone to rest Their Sp'rite yet liues redoubled in thy Breast Yee that have cast th' Apocalyps to ground Because so dark mysterious and profound Why take it up againe and use this Glasse T will then no longer for a Mystriè passe D Loggan del et sculp ἈΠΟΚΆΛΥΨΙΣ ἈΠΟΚΆΛΥΨΕΩΣ OR The Revelation Revealed Being a Practical EXPOSITION On the Revelation of St JOHN Whereunto is annexed a small Essay Entituled Quinto-Monarchiae Cum QUARTO ὉΜΟΛΟΓΊΑ OR A Friendly Complyance BETWEEN Christ's Monarchy AND THE MAGISTRATES By William Hicks Gent. Somtime of Wadham Colledge in Oxon Now living near the Mount in Cornwal Dan. 2.28 There is a God in heaven that revealeth Secrets and maketh known uâ—… the King what shall be in the latter days Rev. 1.3 Blessed is he that readeth and they that hear the words of this Propheâ—… and keep those things which are written herein for the time is at hand A Deo principium Dabit Deus his quoque finem LONDON Printed by J. Macock for Daniel White and sold at his Shop at the Seven Stars in St Pauls Churchyard 1659. To the Right Worshipful Sr Richard Chyverton Late Lord Mayor of the Honourable City of LONDON SIR I Take the boldness to present unto You this Essay on the Revelation of S. John and I hope for this my Address and for prefixing your most worthy Name to this Discourse I shall not be judged either unseasonable or presumptuous Considering not only the great Honour and Devotion I bear to your most Worthy Name and Person but being also bound in Gratitude to Revive the Memory of that most Generous and Noble Family of the Chyvertons of Kerris your Worthy Kinsmen To whom I being obliged by so many real Benefits and neer Relations that I knew not how to manifest a better Retaliation then by a Revival of their most Worthy Memories in the Dedication of this Discourse to your Worships Protection who is the only Surviving Branch of that Ancient and Truly Generous Family of the Chyvertons of our County of Cornwal But by the way I shall take leave to assure you being not altogether ignorant of the ends and ayms that most men lay before themselves in such Dedications that it was least in my intention to affix hereunto your Honourable Name thereby to add a countenance to any private opinions of mine much less was it in my eye to raise an esteem upon my weak endeavours by insinuating the least complyance in your Worships judgement in many things I have written herein let them stand or fall according to the Truth and Reason therein manifested I quite disclaim any such pretences in having any Interest in my Plea for this my Application unto your Worthy Self But if the least measure of the Truth of God be herein found I trust it will be no dishonour to your Self nor to the greatest amongst men that such walk under the countenance of your Authority and great Names But what herein shall justly appear heterodox and dissentaneons from the Word of God let it not have the least approbation or countenance from man but let it rather be as an abortive birth and dye for ever never to have a resurrection more Thus having wiped off the sinister Interpretations for this Application In the next place be pleased to take a view of what is here tendered when the urgency of your great and important affairs will permit it being an Interpretation on part of the Book of John's Divine Prophesies wherein God's various dealings with his Church and people as also with the Empires of the world under whose power they come under are under most lively Prophetical Representations and Hyerogliphique Figures discovered and made known even from the time of the giving of that Prophesie unto the end of the world And you know 't is a common Custome amongst most men to get a Prognostication in the ending of the old year to inform themselves of the Accidents and Events that are likely to be in the ensuing year Lo now about the end of this year I present You with this first part of this Divine Ephemerides composed by the skilfullest Astronomer that ever was There is now no need of upholding that wretched practice of running to the Wizards or Star-gazers to know the Events and Successes of Churches States and Kingdoms We have here a full Discovery from himself who created the Stars and knows their course and calls them all by their Names who looseth the bands of Orion and binds up the influence of the Pleiades Men may conjecture and their conjecture fail they talk of the heavens but never were there for a full discovery but here then the Lord of Heaven and Earth and he that created the Seas telling and foretelling Signs and Wonders not for a day or a moneth or a year but for many years even until the end of the World not only the events of our present old year but the accidents also of the New year that is of the other life The Mathematicians of this world never dream'd of that great day wherein a thousand years should make up but one great and glorious day Only this Book the Saints great Almanack reports this and therefore I believe it Aristotle could not conceive that the World should end because he never understood how it did begin but behold a greater then Aristotle is here Christ hath taught of the end and given Notes and Signs to discern this end I doubt not but you will perceive and finde how singular useful the knowledge of these Prophesies will be to all persons but especially to such as have their hands much employed in the great Affairs of the World so that when their Lord and Master cometh with ten thousands of his Angels to call them to an account of their Stewardship how comfortable then will the contemplation be that they in their several Generations have employed their Interests Power and Authority in the World for Christ and his people against Antichrisâ— and its Adherents Those Christian Worâ—thies that have already long since fallen asleep with those that are alive at Christs second coming that have engaged on this account wiâ— be sure then to have an Euge bone Serve to be their portion and they that have ruled here for Christ shall then rule and reigne with him for ever But I desire not to be mistaken in this that I judge all is Antichrist that many in these days call Antichrist I know there is a true real Antichrist an opposite state to Christ and Truth under the Visor of Christ and Truth It is not every difference in Judgement or Religion that makes up Antichrist indeed oâ— late I finde it a State-knack of several parties and factions to brand their adversaries with those odious stiles of Antichrist Heretiques c. that they may
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
the conquering Saints 181 182 In whose power is it to remove false Teachers 196 VVhether the power of the Keys be singly in the Officers and Presbytery or joyntly in the Officers and Brethren together 198 How will it stand with the Justice of God to cut off innocent Infants with their Parents in his wrath and judgements that have never done good or evil 204 How comes Infants dying Infants to be saved that have not faith And whether the Parents faith is the condition of their salvation 205 c. Whether we may merit by our works 208 237. How are the Saints Co-partners with Christ in his Imperial Reign and Kingdom 212 Is it not in the power of Saints to recover themselves out of sin without going to Christ by faith 223 Whether true Saints may finally fall away from grace 223 241. Whether perfection may be had in this life 225 Whether Christ creates war and sends the sword into the world 233 Whether the Saints of God for their iniquities may be blotted out of the Book of Life 241 VVhether it be lawful to pray that God would blot out any name or person out of his Book of Life 242 Whether the Civil Magistrate hath authority over the Church 250 251 Whether Magistrates may not suppress errors being well advised by a Learned Assembly of Divines 851 Whether the Magistrate be not subordinate unto Christ as Mediator to make Laws for him to rule next and immediately under him in his Church 252 VVhen shall the Jews and Gentiles be gloriously united into one Church 261 VVhether Saints may be said to be saved in the hour of Temptation and yet suffer in it 262 VVhether the tryumphant State of the Church shall be here on earth or in the supernal Heavens 276 313 VVhether the Imperial Reigne of the Saints shall be after the general Resurrection or before 277 VVhether Christians may not be over-hot and Zealous in matters of Religion And whether a moderate temper would not be more advantagious therein then an over-furious one 285 VVhether we are to buy of Christ his Graces by way of contract or not 295 How is Christ said to love those whom he bitterly chastiseth 302 VVhether does Christ always use a spiritual force for the reclaiming of his back slidden people 304 VVhether Christs Kingdom and the Fathers be all one 310 Whether the Saints as Saints may justly expect by vertue of promise in the Word the Rule and Dominion under Christ on Earth at this present time 335 Whether the Saints in order to the obtaining of the Rule and Dominion may oppose the Supreme Magistracy they live under 335 337 VVhether Heathenish or Antichristian Magistrates may be opposed 338 339 VVhether the Saints Imperial Reign be far off or near at hâ—nd 341 342 VVhether it be not lawful for Saints to put to a helping hand in pulling down the Powers of the world that uphold Babylon and the VVhore thereof 346 347 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or PRAECOGNITA THE REVELATION OF Iohn the Divine CHAP. I. VER I. The Revelation of Jesus Christ which God gave unto him to shew unto his servants things which must shortly come to pass and he sent and signified it by his Angel unto his servant John THis Book hath for Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Revelation of John the Divine And here in the Entrance I shall take leave to insert some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or preliminary discourses and questions which are necessary to be discussed before I enter upon the Exposition of the Body of this Book Quest 1. Whether this Book of the Revelation of John be of Divine Authority 2. Whether John who in the Title of this Book is named John the Divine the Author thereof be the same with John the Apostle and Evangelist the beloved Disciple of Christ or some other person 3. In the last place I shall give a compendious view and taste of the scope and designe of the whole Book 1. Concerning the Divine Authority of this Book I should say very little or nothing unto it well knowing how dangerous it is to move Foundation stones or to question the Authority of any of the Books of God received reverently in the Churches of Christ from age to age as the Canon and Rule of their Faith and Manners If it were not that the Adversary of old took advantage by this artifice to hinder the growth and cast prejudice on many of the Truths of God and to weaken the comforts of his Saints mainly cherished and supported by the Prophesies in this Book The occasion of the first doubting of the Divine Authority of this Book Hence rose in that it favoured the pretended Heresie of the Chyliasts or Millenaries and their adversaries endeavoured to father it rather on Cerinthus the Heretick then the Apostle John thereby if possibly they might not only enervate its Testimony but quite shut it out for ever out of the number of the Canonical Books of God that it might never do the Chyliasts any service more Vpon this ground Hyrome was the first that did most publiquely call its authority into question about the year of Christ 400. and that in pure opposition unto the Millenaries the followers of Justin Martyr Tertullian Ireneus Lactantius and others of good credit and authority in the Church of Christ in that judgement Secondly it became suspected as Erasmus witnesseth who in this particular and concerning other Divine Books also was very unstable in his own Judgment in that some of the ancient Greek primitive Christians did not receive the Revelations as of Divine Authority and this Hierome himself also testifies But on what slender grounds this came to pass I shall presently consider And though it is granted that some ancient Greek Christians did not receive it yet it was by others of the same age and of the far abler parts judgement and integrity numbred amongst the Books of God and acknowledged to have the publique stamp of his Spirit on it There was one Caius or Gaius as Eusebius witnesseth in the fourth book of his History who saith That this Book was written of one Cerinthus an Heretique who held among many other errors That after the resurrection of Christ his Kingdom should become earthly and sensual wherein the flesh should be satisfied again in all manner of concupiscences for the term of a compleat millenary of years Dionisius of Alexandria takes up this report from this Caius an obscure person and as is thought was one of the heretical Alogi who denied as Epiphanius testifies the Word of God and on the false report of this Caius Dionisius doubts of the Divine Authority of this Book But Hierome takes up the same slender ground from Dionisius and doth object it strongly But I answer it seems Hierome would admit of any slender testimony to the invalidating of the Authority of this Book because this book was the great Fortress of his adversaries the Chiliasts yet however though Hierome
he is the high Steward and great Dispenser in God's Kingdom All power is given unto him in heaven and in earth Observ 3. That that Prophesie which comes from so sure an Author as Jesus Christ must infallibly be true and come to pass for he is and always was the great Prophet of his Church it was he that gave visions and Prophesies to the Prophets Isaiah Ieremiah Ezekiel Daniel somtimes by his ministring spirits the Angels somtime by himself in the appearance of the likeness of the son of man Ezek. 1. v. 26. And all know that their prophesies stood sure and were accomplished in their respective seasons But as unto the stedfastness and faithfulness of this book of Prophesies see what Christ himself testifies in Rev. 3.7 14. and in ch ult v. 6. These things saith the Son of God who is the faithful and true witness therefore of most sure performance in God's appointed seasons From the words which God gave unto him to shew unto his servants things which must shortly come to pass Observe 1. That Christ's servants are very privie to Gods counsels and knows much of his designes This Christ hath verified First From that ground of union which is between Christ and his members for being once become his members or servants then they in Christ and Christ in them and according to that 1 John 2.20 They have an unction from him that is holy and they know all things so that they that have the Son have the Father also for they both are one in will counsel power and essence John 17.21 22. And the secrets of the Lord are with those that fear him 2. They know much of the mind of God in all the combustions changes and revolutions of this world Many think that they come by chance ill fortune or for want of foresight in management of State affairs but the servants of God know that the hand of God is in all those revolutions and State-shakings and that there can no evil befal unto the City but that there is the providence of God in it directing and over-ruling it unto its end so that they do foresee that this change and that alteration in the world will come too and can rightly conclude that all tend as in a chain of providences to bring about God's great end in the exaltation of Christ's Throne and the pulling down his enemies Observ 2. God reserved the more full revelation of all things concerning the changes and revolutions of the Church and State and the end of all unto the day of Christs exaltation in glory Christ on earth was not so glorious as Christ in heaven he had not so full commission to send out so much of his Spirit while he was on earth as when he was in heaven John 7.39 So in like manner it is no sin to say that God had not communicated unto Christ's manhood whiles here on earth the compleat knowledge of times and seasons and the end of all for he is said to grow in knowledge and therefore according to his manhood whiles here on earth might be ignorant in some things But yet it is clear the Father revealed it to him when he ascended into heaven that he might reveal it to his Church as the due reward of all his sufferings chap. 5. 9. Thou art worthy to take the Book and open the Seals thereof for thou wast slain c. Which must shortly come to pass See vers 3. on these words The time is at hand And he sent and signified it by his Angel unto his servant John From these words you may observe That God reveals these Prophesies not immediately from himself but mediately and by instruments First God gives this Revelation to Christ Christ gives discovery partly himself and partly gives commission to his Angels for the same Thirdly The Angels instruct John Fourthly John directeth the same to the seven Churches And fifthly From the seven Churches they are left to all the Churches of Christ for information unto the end of the world The infinity of God and the finiteness of creatures are not compatible therefore God uses instruments sutable to our capacities for discovery of his mind Observ 2. From the Messenger or Angel by whom partly this prophesie was sent Observe That Christ employs Angels in great services for his Church Angels were the first publishers and preachers of Christs birth an Angel tells the Apostles that Christ should return in that manner they had seen him go up to heaven Acts 1.11 Angels tells Abraham and Lot what God would do to Sodom Christ tells John Rev. 22.16 That he sent his Angels to testifie those things in the Churches The Angels are made ministring spirits for the service of the church and their service is more manifest in these particulars 1. They inform us of God's will and God of our ways they ascend and descend Zac. 1.11 Gen. 18.19 2. They oppose the enemies of Christ and his Church Rev. 12.7 Dan. 10.20 Numb 21.22 3. They execute the judgements of God upon his enemies Exo. 12.23 Gen. 19.11.13 c. Isa 37 36. Rev. 16. throughout 4. They defend the godly both against wicked men wicked spirits and wicked practises Rev 7.1 2 3 c. Psal 34.7 and 91.11 Gen. 32.1 2. 2 King 6.14 15 c. 5. Next after the spirit of Christ they comfort the afflicted in their distresses Luke 1.30 Acts 10.4 and 27.24 Dan. 6.10 11 12. Luke 22.43 6. They are God's reapers and gatherers of God's elect at the end of the world Mat. 24.31 From the person to whom this prophesie was sent and revealed by the Angel under this relation of his servant John what this Iohn was is made fully to appear in the preliminary discourse unto the Title it was Iohn the brother of Iames our Lord's kinsman the beloved disciple a great Pillar and Apostle in the Church of Christ and yet he is here described under the title and relation of servant not only so by right of creation but of redemption special right covenant and service From which observe That to be related to Christ by way of service is a higher priviledge then any outward relation to him Better be Christ's bondman then his kinsman inward priviledges are more honourable then carnal Mary was happier in carrying Christ in her heart then in her womb Iohn glories more to be Christ's servant then his cosin Mat. 12.47 48 c. Christ professeth that they are his kindred who shall do the will of his father and he that is related to Christ in grace and faith is as sure of his love and acceptation as any of his nearest friends or kinsmen Observ 2. It is man's greatest honour to be Christ's servant It was a curse upon Cain Gen. 9. to be a servant of servants but to be Christ's servant is not only free but noble Iohn though he was a great pillar a prophetical Apostle the darling Disciple yet Christ calls him but his servant Paul
same incommunicable properties with the Ancient of days He is here farther described to have eyes as a flame of fire and feet like unto fine brass burning as in a furnace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eyes like a flame of fire signifies either their piercing nature in searching into the secrets of the heart or of wrath and indignation to terrifie his impenitent enemies and indeed Christ is here from head to feet presented in a fiery colour his eyes were as a flame of fire his feet like unto fine brass as if they burned in a furnace Hence Note Observ 2. That when Christ is about executing acts of power and judgement against Kingdoms or Churches he is most terrible in his appearance When he goes about to call to an account the seven Asian Churches he is very intense about it and all of a fiery colour sparkling in the eyes like fire does signifie much anger and indignation feet of burning brass speed and execution Christ is here presented in that fine posture he is brought in Rev. 10.1 with his face shining as the Sun and his feet as pillars of fire whereupon presently followed terrible thunders and dreadful judgements So in chap. 2. v. 18. he is presented with eyes like fire and feet like brass and forthwith goes on with a charge against the Church of Thyatira So in Rev. 19.10 11 12. he is said to have his eyes like a flame of fire and his vesture dipt in blood and presently goes on in executing great wrath against his adversaries The dreadfulness of this fiery Judge when he comes in wrath will better appear if we consider that of the Prophet Malachi 3.2 3. Who shall abide the day of his coming and who shall stand when he appears for he is like a Refiners fire A Refiners fire is the hottest most terrible and most consuming How terrible he is towards Babylon both literal and mystical consider Jer. 51.25 and Rev. 18.8 9 c. I am against thee oh destroying mountain speaking of Babylon which destroyest all the earth I will stretch out my hand upon thee and rowl thee down from the Rock and will make thee a burnt mountain This was fully executed on old Babylon in the letter And how severe is Christ against Babylon in the mysterie in Rev. 18.8 Her plagues shall come at one day death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which will condemn her Peruse the chapter throughout When Christ goes forth on his red horse to execute judgement and to take peace from the earth neither Kings nor Captains nor the mighty ones of the earth shall be able to stand against this mighty one They shall call for the mountains to fall upon them to hide them from the face of him that sitteth upon the Throne and from the wrath of the Lamb. And Paul tells us 2 Thes 1.8 of the dreadfulness of this Judge who should come in flames of fire to what end to destroy Antichrist the son of perdition with the brightness of his coming only consider once more Rev. 19.12 13 c. When Christ goeth forth to make war in righteousness his eyes were like a flame of fire and was clothed in a garment dipt in blood and out of his mouth proceeded a sharp sword that with it he should smite the heathen for he shall rule them with a rod of iron for he it is that treadeth the wine-press of the fierceness and wrath of almighty God All this doth clearly inform that Christ hath another name a strange name that none knoweth but himself Rev. 19.12 that is another nature and disposition to appear in then of a Lamb No man ever thought that have only considered Christ in the state of his humiliation that he had that Lion-like disposition in him All Christ's adversaries shall one day know that he is as the Lion of the Tribe of Judah whose voice shall be terrible unto them as well as a Rock of defence and safeguard to all his chosen ones and as sure as he hath already acted the Lamb-like part in his sufferings here on earth and now doth the same in his Mediators office in heaven so he shall one day come with power and glory to rule the Nations of the earth that would not have him for their Lord and King even with a Scepter of power and judgement and with a rod of iron And to set forth the dreadfulness of this Judge the more he comes with a Lion-like voice roaring as the sound of many waters Hence Note Observ 2. That when Christ comes to judge his enemies he is not only dreadful in his looks and outward appearance but he is dreadful all over even in his words also In verse 10. his voice was as of a Trumpet loud and terrible here like the sound of many waters very terrible to his enemies but rouzing converting and saving to his faithful ones Verse 16. And he had in his right hand seven Stars and out of his mouth went a sharp two edged sword and his face shone as the Sun shineth in its strength Notwithstanding Christ's dreadful appearance and his intenseness unto judgement yet he had in his right hand seven stars In the right hand is seated the chiefest strength and power of man and so it connotes to us safety and protection and he takes the seven stars into his right hand to preserve and keep them safe under his protection whilst he is executing his judgements upon his impenitent backsliding churches or obstinate enemies The seven stars the Spirit interprets to be the Angels of the seven churches verse 20. of this chapter only what is meant by Angels in that place being mystically represented by the stars in Christ's right hand I think fit to make enquiry here Surely it cannot be meant Angels in a proper sense such as are ministring Spirits the Angels in heaven for John is commanded in the next chapter to write unto those Angels of the church of Ephesus Smyrna c. to write unto the Spirits Angelical all know such a command would not proceed from him that is the wisdom of the Father therefore this must needs be interpreted to be the chief Ministers or Pastors of those Asian churches who should rather be called here the Messengers then the Angels of the churches for the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Messenger which we translate Angel when attributed to God's ministring Spirits but when attributed unto man more properly it should be rendered Messenger and not Angel as that of Peter Acts 12. When he came and knocked at the door where the Disciples were they thought it was his Angel and not himself that is his Messenger one coming from him to acquaint them of his deliverance for they could not be so ignorant to conceive that it was an Angel that knocked which could enter without opening the doors wherefore under correction of better Iudgements I shall account this amongst
some of the mistakes of our Translators Consult to this purpose Luke 7.24 Mal. 3.1 and therefore it should be better rendered here Messengers write unto the Messengers of the seven churches And the Ministers of the Gospel are so termed because they are persons sent and commissionated by Christ to preach and teach his Gospel amongst his churches Matth. 28.18 Having cleared what is meant by the Angels or seven Stars of the Asian churches I shall draw these notes Observ 1. Christ hath an especial eye of providence and hand of protection over all his faithful Ministers of his Word in the most terrible times of wrath and judgement He takes them in his right hand claps them under his wings for safety Noah who was a preacher of righteousness was preserved in the Ark when all the world was drowned Righteous Lot was preserved when Sodom flamed in fire Ezekiel Daniel Mordecai c. were preserved in Babylon when the Inhabitants of Judah suffered all the miseries that an insolent Conquerour could lay upon them How Luther was preserved when all the antichristian world sought his ruine is most admirable to consider I have heard it related that that most famous Minister of Christ Peter du Molyne was preserved in Paris being a sucking childe by his Nurse under a tub when the bloody massacers did not spare man woman or childe of the Reformed Faith that he might afterward become a star in the firmament of Christ's church And the reason of all this is they that are most engaged for Christ in his work and ministery he does most engage for their safety and protection Satan is their greatest enemy therefore Christ is their greatest friend and bulwark Oh that all the Ministers of our churches were shining stars faithful Angels or rather faithful Messengers of God's word and truth Then Christ would carry them in his right hand of protection and they should be as the apple of his eye unto him The Angels Messengers or chief Ministers of these seven Asian churches are here represented by stars Stars always in prophetical Scriptures signifie eminency splendour light and excellency How art thou fallen from heaven O Lucifer thou son of the morning meaning Nebuchadnezzar Isa 14.12 and Rev. 18.10 I saw a star fall from heaven which connotes the fall of a most eminent high and excellent person From hence note 2. Those that are the dispensers of Christs mysteries ought to be more eminent and excellent in knowledge and holiness then other inferiour christians They are figured by stars by the shining heavenly lamps they are the salt of the earth their lips should especially preserve wisdom they should be as stars of the greater magnitude shining in the firmament of their churches they are the Overseers of the flock to go in and out before them in soundness of life and doctrine yet too though their light be great shining and eminent yet let them consider they are but stars their light is borrowed from the Sun they should not advance it to that pitch as to make it an infallible light but they should eye the Son as the fountain of all true light to keep them in their proper Sphere and not to lord it over the Lord's inheritage Let them remember too that they are stars whereof some may be erratique as well as fixed ones Christ alone is the true light the true morning star that whosoever shall receive light from this true Son of righteousness he cannot be deceived but at last shall be brought to the Father of all lights 3. Another Note is That the Ministers of Christ are in an high and honourable calling They are figured under the types of stars celestial lights they have the same Titles of God's ministring spirits The Angels they are his Messengers that goes on his errants his Ambassadours to treat with man about the great mysteries of heaven Hence ariseth another corrolary That all Christ's ministers as they are stars though differing from one another in glory in parts gifts and graces yet not differing in power nor Lords over one another They are Angels that is Messengers Ambassadours not Prince Cardinals not Lord Bishops Every church here had its Angel its Bishop its Pastor its Elder not many Bishops not many Elders in a classical form over divers churches but every church had its Angel its Ministers or Officers Ephesus had its Anâ—gel Smyrna its Angel c. not that Ephesus Angel either singly o. joynt with two three or more were superintendent over all the rest Here is a farther description of the terribleness of the appearance of Christ in this vision when he cometh in power and judgement Out of his mouth went a sharp two-edged sword and his face shone as the Sun in his strength The sword of the mouth is taken in Scripture for the words or doctrine proceeding from the mouth Psalm 56.5 Prov. 5.4 Job 5.15 The word of Christ is here called a sharp two-edged sword it cuts both sides but in a diverse mode it wounds the penitent but for their recovery and to bring them unto Christ and so it is mighty in operation Heb. 4.12 And secondly It is a destroying sword to his adversaries Rev. 19.15 Out of his mouth went a sharp sword that with it he should smite the heathen Hence observe Christ's word is very powerful and piercing it divides between the bone and the marrow between the soul and the spirit it is Telum Achilleum Achilles Spear that can both hurt and cure kill and make alive But it may be here questioned whether this figure of a two edged sword that went out of the mouth of Christ may not signifie and represent a material sword also I answer affirmatively That Christ also is to use that sword which is to smite the heathen with and that is a material one for he is to rule them with a rod of iron Rev. 19.15 Now how it can be understood that Christ is to smite the heathen with the sword of his mouth that is his word or rule them with his word and doctrine I see but small reason for such an interpretation and seeing too when he does this it is in fierceness treading the wine-press of the wrath of almighty God But then some may say Does Christ judge and smite his enemies only by the material sword I answer No first he goes out with the sword or spirit of his mouth to wit his divine truth and word to make manifest destroy and overthrow all antichristian Idolatry and Worship 2 Thes 2. Then secondly he goes out on the red Horse of war with a material sword to destroy the Beast and the false Prophet and their adherents and they are so smitten and destroyed that the Fowls of the Ayr are called to the prey to eat the flesh of kings and the flesh of captains and the flesh of mighty men and the flesh of horses and of them that sit upon them and the flesh of all men both free and bond
church of Christ in Ephesus yet I presume on good grounds that most or the greatest part of Ephesus cryed up Great was Diana of the Ephesians and though there were churches of Christ in Rome Corinth Smyrna Pergamus and other places mentioned in Scripture yet we know by good history that the National Worship and Religion was Ethnick unto Jupiter Mars Sol Venus c. yet indeed I confess a Church may be called the National church as that of Ephesus of England of France of Scotland c. in respect of the church constituted and made up of members or persons of that Nation but herein we have no difference the controversie is not about words but things really differing among themselves as when they affirm every individual and singular parochial church of England to be particular churches of Christ as parts of the whole and the whole to be the National church of England constituted of its singular parts If all England Scotland France be the church what room is left for the world and the profane therein The church may be denominated of England Scotland France c. but not all England Scotland France to be the church there is great difference in those expressions but of this I shall say no farther at present Having done with the Inscription or direction To the Angel of the Church of Ephesus the next thing is write for the better observation of the things that follow These things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks That the church of Ephesus and the rest may know from whom this subsequent message comes tell them that it is from him that holdeth and keepeth in his fatherly hand of protection his faithful Ministers and Pastors which are as stars in the Firmament of his churches for glory Peruse the sixteenth verse of the first chapter more fully to this purpose And who walketh that is is in active posture ready to observe all the doings whether good or evil of all his churches and therefore he is said to walk in the midst of his seven golden candlesticks consult more at large with v. 13. 20. of c. 1. From Christ's posture of walking in the midst of the seven golden candlesticks or the seven Asian churches note That Christ is very intent with an eye of providential observation and that for their good over all his faithful churches This is not the time of his sitting on the Throne of judging the world but of walking in the midst of his golden candlesticks viewing the order of his churches and to see whether they are proficients under the means of grace according to that of the Canticles cap 6. 11. I went down into the garden of Nuts to see the fruits of the Valley and to see whether the Vine flourished and the Pomgranâ—tes budded Christ is now viewing his churches graces taking delight therein and to encourage them to perseverance that the crown may be unto them that overcome and also takes a special notice of their backslidings and lays them before their eyes in the deceitfulness thereof that they may loath them and return unto their God by a holy repentance And this is but a confirmation of his promise at his departure left as his last comforting Legacy with his afflicted church Matth. 28.20 That though he was ascended into the highest heavens yet in his providential eye over them and by his Spirit teaching directing counselling supporting and comforting them he would be ever with them unto the end of the world Verse 2. I know thy works and labour and thy patience and how thou canst not forbear them which are evil and hast examined them which say they are Apostles and are not and hast found them Lyars Verse 3. And hast born and hast patience and for my names sake hast laboured and hast not fainted In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have seen thy works for the better and more perfect taking knowledge of them Our knowledge is mixt and joyned with much imperfections and at best is but a mixt act of our understanding and affections and so to know a thing by a human capacity is to understand it and the nature thereof in the highest notion that its capable of comprehension and often by reason of the darkness in the understanding the affections or will are misplaced and so become erroneous and sinful for a mind not well informed or an ignorant soul can very hardly be a good or a godly one for without this light the judgement and affections will be often led astray to that which is only good in appearance and to contemn that which in it self is really good and perfect but here is no fear of imperfection of knowledge in this person Christ who is one with the Father God from everlasting and therefore all our works are patent and open before him his judgement or affections cannot be misled to approve of things and works that should not or disapprove of works that are worthy to be approved He is God and cannot be deceived on any false pretences he sees our works as they are in themselves and in the very nature of them with all their circumstances We see and know things by mediums mixtly weakly and imperfectly He sees and knows things simply absolutely and most perfectly the eye it self cannot want sight nor the Sun want light neither can the Creator of all things in this present temporal world or his church this spiritual world be ignorant of any of his or their handy works Christ sees and knows the works of the church of Ephesus fully what are approvable and what are disapprovable in them Hence Note That Christ is a most just and equal censurer of his churches works He forbids to call darkness light or light darkness he tells the church of Ephesus that he knows their works of travel patience and sufferance for his Name sake and so places his favourable aspect and complacency thereon and yet what is evil in them he cannot bear without a reproof as 't is defection or failure in its first love and ardent affections which the church of Ephesus bore to Christ and his Truths at their first conversion or entertainment of the Gospel amongst them vers 4. Christ also tels the church of Sardis and Laodicea that he knows their works but in another tone not of approbation but of reproof and censure he said to Sardis cap. 3. 1. I know thy works for thou hast a name that thou livest but thou art dead and in verse 15. he falls upon Laodicea and tells them I know thy works that thou art neither cold nor hot I would thou wert cold or hot Christ will not palliate or lay cushions under great ones elbows and prophesie smooth things unto them nor to the churches that bears them whilst they are most rotten in the root and heart Had not God a controversie of old with his Israel for this
to overturn all its opposites that asserts That true real Grace or as he calls it a real change of the soul is not pre-requisite as the condition unto Baptism Amongst many other arguments of his against M. Blake's dogmatical faith I shall only make use of his fourth and fifth and eleventh arguments page 96. of his Apologie and refer the Reader to that place for farther satisfaction where there are many more arguments both from Authority and Scriptures levied to this purpose and comporting with this Truth His fourth Argument is They that are to renounce the World Flesh and Divel are to be true Believers to Justification but they that are to be baptized are then to renounce the World Flesh and Divel therefore this abrenunciation hath been practised alwaies in Baptisme since the Apostles times as Antiquity testifies His fifth argument is They that are required to believe sincerely in the Father Son and holy Ghost are required to believe to Justification But such are all as come to Baptism Therefore For the major it requires no more proof but to explain what it is to believe in the Father Son and holy Ghost and our Divines against the Papists have enough proved that the phrase of believing in comprehendeth the act of the will as well as the understanding To believe in God is to take him for our God which is to take him for our soveraign Ruler and chief good This none but a sound believer can truly do His eleventh argument If Baptism be solemnizing of the mystical marriage between Christ and the Baptized then true justifying faith is of God required thereto But the Antecedent is true Therefore Therefore it is said that we are baptized into Christ and into one body and the church hath ever held the Antecedent to be true The consequence is evident in that no man but the sound believer can truly take Christ as a husband and head for so to do is justifying faith These three have I only chosen of M. Baxter's 26. arguments to set as an Antithesis unto M. Morice's positions and as an answer thereunto and if I may speak it pace tanti viri an ill case is much disadvantagious to the most learned man and in this that I have set M. Baxter to answer M. Morice is but to set Socrates to answer Plato And I may add one word that whereas it is objected That Judas and Simon Magus faith which was only dogmatical and formal though rotten in the root gives right of admission I answer First It may be granted in foro Ecclesiae for that may be said to give admission to Baptism c. which so qualifieth the person as the church is bound to admit him as being one that seemeth sound in believing for Judas was always reckoned amongst the twelve before his trayterous betraying act of his Lord and Master and Simon is said to have believed also Acts 8.13 Now the church can but give a judgement of charity and not knowing any thing to the contrary cannot deny admission either to Simon or any other that desires it for charity thinketh no evil and hopeth the best of all and it is an old rule de occultis non judicat Ecclesia But secondly This is not an entituling and having right coram Deo a foedere for that alone is saving faith which God in his covenant makes the condition pre-requisite to such a right of admission which is before asserted and proved and that that gives right coram Deo gives a true title also foro Ecclesiae for according to a charitative judgement they are bound to judge that the profession of faith and wills of such as desire admission are both true real and sanctified or else they would not desire it though oftentimes the sequel manifests that they are deceived therein and hereby it is clearly evinced that the church door is wider then the door of heaven and that the number of the church militant does exceed the tryumphant and is far enlarged beyond the limits of the Elect. And herein this shall suffice Observ 5. That false Teachers are most arrogant and pretend highest to gifts and mission The church of Ephesus found it so in their false Teachers and Corinth also 2 Cor. 13.11 who transformed themselves into the Apostles of Christ and who by their own mouths said they were Apostles they would needs get the honour of men of extraordinary spirits and callings as the Apostles were yet on tryal they were found liars they are of Diotrephes-like spirit that would needs have the precedency and be above John himself and the true Apostles Gaudent preesse non ut prosunt sed quia grande aliquid putant preesse insolentius arrogantius principes in Ecclesia locum appertivisse They are like those in Jer. 8.8 who say We are wise and the Law of the Lord is with us while their hearts are full of lies and vanity and as those in Ezek. 13.6 who saying The Lord saith yet have seen nothing but a vain vision and a lying divination But I should here demand why should those false teachers denominate themselves to be Apostles seeing the number is only limited to twelve I answer Some of the ancient Fathers did denominate the first second and third century after Christ the Apostolical times though the Twelve were dead for the purity of their doctrine and being so near the fountain as Church history manifests And our Bishop Jewel offers to joyn Issue with the Papists so far as the fifth century upon the authority of the Fathers as holding the Apostolical doctrine Secondly I answer This Apostolical office was not so much the peculiar faculty of the Twelve as to debar all others from that denomination and though I grant they were Christ's Apostles catexochen yet that does not hinder but others that are sent for so much the word signifies in the Greek in Christ's Embassies unto the world may appropriate that Title unto themselves as Paul very often in his Epistles hath justly vindicated his right unto it and I know not why might not Barnabas with others that were sent upon the same message with Paul and the rest appropriate the same Title and that justly to themselves also for I am of opinion that those are standing perpetual officers in the church which are described in Eph. 4.11 and are to continue it from one age to another until the whole body of Christ mystical the elect are gathered and compleat for so the words strongly enforce and he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Now whereas they object that are contrary minded That some Offices in the church were
and 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
then what Magistrates as such can take cognizance of 1 Tim. 1.20 Mat. 18.17 1 Cor. 5.4 5. and by those Laws in the Apostles and Primitive times were errors depressed and punished and not by the Laws of Magistrates there was no appealing unto Cesar for this work Object But some Erastianizing or rather sycophantizing Doctors of these days that are willing and ready to gratifie the Magistrate with a boon more then is justly due unto him comes and objects Is not the Magistrate subordinate as unto Christ as Mediator to make Laws for him and to rule next and immediate under him in his church Answ Indeed this objection was of some weight when by Act of Parliament Henry 8. was made Supreme Head of the church and whilst the sound thereof was continued down to his Successors even till ten years since in the constant publique prayers for a blessing on the chief Magistrate under the Title of the Supreme Head of the church next and immediate under Christ Then I say this objection was somwhat but now it is judged to savour of too much levity and ostentation Secondly But to answer more fully I grant that all Magistrates are subordinate unto Christ not only by the law of creation and gubernation by which as God he rules the whole Universe but also by the law of Redemption and his Mediatorship so by him Kings reigne and decree justice If Christ had not died there had been no King or Subject in the whole world There 's a common temporal salvation attain'd for all by the death of Christ all had so died if Christ had not died Many have benefit by the death of Christ this way in a temporal salvation which shall never taste the benefit of Christ's death savingly or eternally Christ is a Saviour of all but especially of those that believe So I say all Soveraign Authorities in the world have a being by vertue of Christ's death and Mediatorship and by vertue of that purchase are subordinate unto him holding their Kingdoms and Principalities as in chief from him for all power is given unto him as a reward of his sufferings and the travels of his soul both in heaven and in earth Matth. 28.18 In heaven over the Saints militant and tryumphant and in earth over all Powers and principalities thereof So that Christ hath at present a two-fold kingdom and people to govern and rule the one is of the world and the Nations thereof which now he governs and rules only providentially by placing Kings and Princes over them to rule and reigne next and immediate under him by laws which the Legislators conceive most conducing to the well-being of their States and Kingdoms and herein Christ's concurrence is no more but in common providence and preservation which he exercises equally towards all the works of his creation and redemption But he hath another Kingdom and people to rule and govern which are a spiritual people his church which were the main and principal purchase of his death Christ hath another eye a more distinguishing respect to those then to the others and therefore more especially he provides for them to reigne and rule over them with special and peculiar Laws suiting to their spiritual conditions not that Christ exempts them from the wholsome temporal laws of Magistrates but that he suits them laws and ordinances fit for his own body whereof he himself is Head influendo infundendo And for this spiritual body and oeconomy Christ hath his Laws his Ordinances and his subordinate Officers which are for the perfecting of the body till all come to the unity of the faith unto a perfect man unto the measure of the stature of the fulness of Christ Eph. 4.12 And amongst the whole catalogue of Christ's Officers we can find no mention of King Prince or Parliament that are ordained to such a work and therefore sure their work is another work then to make Laws for so spiritual a people as Christ's church is they are to hear no other voice but their masters nor to derogate so far from their spiritual Head Lord and Soveraign as to suffer any to reigne and rule over them in this spiritual oeconomy but him alone who hath his Laws his Ordinances his Officers to which they must obey and he substitutes none next and immediate under him in this his dispensatory Kingdom of Grace but his Vicar general the holy Spirit which doth virtuate all his holy Laws and Ordinances unto their ends And therefore such Powers of the world as go about as subordinate to Christ to make and impose Laws on the church of Christ should as soon attempt to give Laws and Ordinances to the Stars of heaven for though they are creatures of this world yet too high for their laws to reach so are the other Stars God's churches for they are from heaven and born from above neither are they of this world and therefore how vain and absurd it is for the Magistracy of this world to make laws and rules for them that have their conversation in heaven and live in another world they live in heaven and by heavenly laws they are governed their life is hid with God in Christ and Christ's Edicts they only hear and follow They live in a spiritual blessed state and nothing but spiritual Laws will they hearken to Their lot is fallen into an Utopia and none but Utopian laws shall be their rules But if they fall as men let the laws of men take hold upon them Though man cannot make Laws sutable to the Saints conditions yet it the Saints transgress the wholesom Ordinances of man they shall justly suffer as men and not as Saints for in things honest and indifferent the canon is universal Let every soul be subject to the higher Powers whether Saint or other Therefore give God his due and Cesar his Vers 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a little strength and hast kept my Word and hast not denyed my Name Christ comes to a narration of the gracious works of the church of Philadelphia and first tolls what he hath done for her Behold I have set before thee an open door and no man can shut it As if Christ had said Behold I have given thee a fair opportunity and access to the knowledg of my Gospel and to preach the same to others and none shall be ever able to bereave or hide the same from thee any more for an open door is either put for the power of preaching the Gospel Col. 4.13 as the Apostle Paul would have the Colossians to pray earnestly to God for him That God would open a door of speech unto him Or secondly For a readiness of the reception of the Gospel as Paul in 1. Cor. 16.9 A great and effectual door is opened unto me and 2 Cor. 2.12 And this door is opened when mens hearts are opened as was Lidias ready to
remisness and inconstancy in the truth to wit the honour and reverence which their sincere profession acquired from the churches and all persons round about them Hence Note Observ That those churches that hold fast the truths of christ with most constancy and courage in the times of tryal become the most honourable and worthy of a crown of any people in the world Who but Philadelphia was worthy that the obstinate Jews enemies unto the truth should come and bow and worship before her She kept close to the word of Christ's patience therefore none shall take away her crown her honour shall still remain among the churches as long as any churches shall endure If we tread in the steps of faithful Philadelphia and hold fast and go on manfully in the profession of the faith God will make the formal Jews of our times the high pretending catholique churchmen to bow and worship before our feet Is not our name I mean the name of England grown honourable among the Nations their friends abroad and terrible unto their enemies And how comes this to pass but by means of the faithful in the land that held fast and maintained with courage and constancy the word of Christ's patience among us in an hour of temptation and tryal when the Prelatical fire of persecutions were on foot If we hold fast to Christ and persist in his truth and doctrine none shall be able to take away our crown but if we flag in our duties to him our crown will be the less and our honour will soon flag also When Israel kept close to God and reformed up unto his holy pattern in the Mount God made them famous among the Nations and a burdensome stone to all that medled with them but when they departed from God by their evil and abominable courses God gave them up into the hands of their enemies and led them into the Land of captivity and since for their obstinacy in iniquity they have quite lost their crown and become a dispersed people and a reproach among all Nations where they live And this is according to that good advice given by godly David as his last Legacy to his wise son Solomon in 1 Chron. 28.9 which is applicable to every faithful soul And thou Solomon my son Know thou the God of thy Father and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the Imaginations of the thoughts If thou seek him he will be found of thee but if thou forsake him he will cast thee off for ever Verse 12. Him that overcometh will I make a pillar in the Temple of my God and he shall go no more out And I will write upon him the Name of my God and the name of the City of my God which is new Jerusalem which cometh down out of heaven from my God And I will write upon him my new Name In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that overcometh The Nominative case is put absolutely by a defect of a Preposition to of or for which is an Hebraisme the words are thus to be read As for him that overcometh I will make a pillar c. Agreeable to this are those places Rom. 8.3 For what was impossible to the Law by an Hebraism ought to be read as for or touching the impossibility of the Law and Psalm 18.30 Jehovah his way is perfect which we read The way of God or As for God his way is perfect The same reading is in Rev. cap. 2. 26. The reward of him that overcometh is double 1. I will make him a Pillar in the Temple of my God and he shall go no more out 2. Christ sets upon him a threefold Name The Name of his God The Name of New Jerusalem and His own new Name This allusion of a Pillar is taken up by the Spirit from those two Brazen Pillars in Solomon's Temple which was a Type of the true Temple and church of Christ and so nothing was made or placed therein in vain though they seemed small but did typifie and signifie somwhat to us Solomon called his two pillars which he erected by two remarkable Names 1 Kings 7.21 The right Pillar by the name of Jâ—hin and the left by the name of Boaz The one signifying He will stablish and the other In it there is strength So in the Antitype those overcoming Saints that Christ makes Pillars in the Temple of his God have these two qualities or properties put upon them establishment and perpetuity both in their spiritual strength and graces and also in their new church state which cometh down from heaven and lest any should think that those new Pillars of the Temple of God might fail as those of Solomon's did when they were broken and the brass thereof carried away by Nebuchadnezzar into Babel Jer. 52.17 there is another additional property put upon them then that of perpetuity and strength even of eternity in those words And he shall go no more out After the conquering Saints are taken into this holy Temple there is no fear of being turned out of possession of it no Nebuchadnezzar shall ever come and break them in pieces or carry them by force into captivity The Nebuchadnezzars of the world have always hitherto under several forms of Beasts and Governments carryed away and broken to pieces the weak and infirm pillars of the visible church fot indeed they were given into their hands by God to be overcomed and trodden under foot by them Rev. 11. but having at last overcommed by suffering and patience Christ will raise them up again to become Pillars in his New Temple that shall never go out any more and will make them other gates persons then ever formerly they were for he will write upon them the name of his God and what is that Jehovah Shaddai The Lord the mighty God and the name of the new Jerusalem which cometh down from heaven and his own new Name Phil. 2.9 All intimating their glorious state and dignity that Christ will put them in possession of in that new church-state which is promised them before the ultimate day of judgement which shall never perish nor any more be taken from them But on this more hereafter From the words I will make him a pillar in the Temple of my God Note Observ The over-coming Saints of Christ shall be made most honourable in the New Jerusalem the new Temple of God the new Church state that Christ will restore on earth before the end of all prophesied of Rev. 21.1 c. They are made pillars and pillars in the church are honourable James and John are called pillars great eminent Apostles and those were placed in the porch of Solomon's Temple for the great ornament and glory thereof They sit on Thrones judging the Nations round about They are made Kings and Priests unto their God And what more honourable then those high callings to the eye of men of
Kings Priests and Judges Yea the name of God of Christ and the new Jerusalem is written upon them and therefore sure most honourable Little do the high ones of this present generation with their counterfeit and mock-honour think that the now poor despicable Saints of Christ whom they so much scorn and trample under-foot are those for whose sakes the world is preserved from flaming fires and that one day shall become the only Kings Rulers and Princes thereof maugre all the malice of Satan and all their antichristian enemies in the world to the contrary If the great and honourable persons of the world did but verily believe that the Saints of Christ should one day become so honourable in the presence of the whole world they would more esteem them then they do as Heirs born unto so great a Kingdom It is the common and not unwise practise of politique courtiers when their old Soveraign or Prince is upon declining they adore and worship the next Heir or reputed Successor as the rising Sun as the nearest step to their preferments And will ye not be so wise ye sons of men to make good your interest with the rising Heirs and children of this great ensuing Monarch Three of the great Monarchs of the world are dead and we have seen their graves the fourth is sick with age if not even at deaths door having one foot in his grave already for his weakness and infirmity being but as an Image of the first Beast or of himself when he was in his youth under his Caesarian Heads and Empire And the fifth is drawing nigh having already poured out many Vials of ruine upon the fourth to make way for the appearance of himself this heavenly one And think ye is it not good and honest policy to come under the skirts of the câ—â—rtiers of this great and heavenly Prince to become one in faith manners discipline and interest with them that when he appeareth ye may joyntly reigne with him and them in his new and heavenly Kingdom It will be the first step unto honour and your rising to become one in interest with the now despicable and vilified Saints of Christ for though at present they differ nothing from servants yet know they will be one day heirs of all Observ 2. That Christ's new restored Church-state new Temple new Ierusalem that comes down from heaven shall never perish but be established for ever Though some would have these words to be made pillars in the Temple of God and to go out no more to signifie the stability of the faith of the elect whereunto I cannot wholly assent for though I grant that the faithful as Philadelphia are made pillars for their stability in the faith and strength of grace in the Temple of God and their faith is so confirmed to them that they never need to fear of utter failing or perishing yet there is more promised in this verse then a meer confirmation of the elect from non-falling away for the next coherent words do connote so much when Christ promises to write the name of the new Jerusalem and the new name of Christ upon them to be made pillars in the faith and to be established therein was always a continued promise and always performed to the church in all ages but the name of the new Jerusalem that comes down from heaven and the new name of Christ which are annexed hereunto were never yet made good unto the church but hath reference unto a more glorious future church-state on earth spoken of Rev. 21 1. I saw a new heaven and a new earth which in vers 10. is called the great City the holy Ierusalem descending out of heaven from God which on the subsequent words of this verse shall more evidently be explained But to return This new church-state new Temple is to continue to perpetuity yea for everlasting they that enter thereinto are made firm as pillars not to be removed they that enter into the gates of the present visible Temple may again be removed ejected and lose their station for being not rooted in the faith yea and the Temple it self as those seven Asian Temples removed overthrown and extirpated for their iniquities But they that enter into this holy new Temple that comes down from heaven they are made pillars therein and shall never go forth more until Christ lays down his Kingdom unto the Father and God shall be all in all Not as some vainly object against the expectant tryumphing Saints That they shall reign for the term of a thousand years and then their kingdom shall cease But the truth is that when Gog and Magog shall be destroyed and all Christ's open enemies cast into the bottomless Lake of fire about the end of the Saints tryumphant thousand years Rev. 20.10 then that Kingdom which Christ during all that former happy millenary ruled and reigned in as Mediator and God-man which properly is called his Throne and his Kingdom shall be devolved and swallowed up by a more glorious Kingdom and the Saints translated in the highest heavenly glory which for the most excellent and God-like properties thereof is called in 1 Cor. 15.24 The Kingdom of God even the Father and wherein all Ordinances shall cease for Iohn in Rev. 21.22 saith And I saw no Temple therein for the Lord God almighty and the Lamb are the Temple of it and in chap. 22. v. 5. describing further this glorious state he saith And there shall be no night there and they need no candle neither light of the Sun that is those ordinances or the like thereunto we now enjoy for the Lord God giveth them light and they shall reigne forâ—ver and ever They do therefore vainly cavil that say That Christ shall utterly and altogether cease to reigne in his Headship over his church tryumphant from that of 1 Cor. 15.24 where it is said When he shall have delivered up the Kingdom to God even the Father when he shall have put down all Rule and all Authority and power And in v. 28. And when all things shall be subdued unto him then shall the Son also himself be subject unto him that put all things under him that God may be all in all Now the Apostles meaning was not that Christ should cease to be Head of his church and so ever or at any time to cease to rule over them as the members of his body mystical whereof he himself is Head but when all his enemies are put under his feet and all Rules Powers and Authorities in the world are by him utterly vanquished and put down and when the last enemy death shall be destroyed and death and hell cast into the Lake of fire Rev. 20.14 after the general and last judgment of the dead then I say Christ shall deliver up to God even the Father his former Mediatory and Judiciary Kingdom whereby he ruled and reigned not only over his holy faithful ones by his Laws and ordinances but also
over all the Nations and Kingdoms of the earth by his rod of Iron during the thousand years and this is that which is called Christ's own special Throne Rev. 3.21 and Christ's own Kingdom which he hath purchased and merited by his death which Kingdom after the destruction of the new raised enemies of the church miraculously by fire from heaven in the Gogigan war at that time when they encompassed the Saints of the most High and the beloved City about the finishing of their millenary Imperial reigne on earth I say that that Kingdom shall then expire and be delivered up by Christ unto God even the Father But in the Fathers kingdom both Christ and them shall reigne for ever and ever Rev. 22.5 And observe that Christ's kingdom and the Father's are diversa but not contraria or rather that Christ's kingdom is but the morning prelude prodromus or first part of that everlasting one of God even the Father Christ's millenary kingdom was for Ruling Judging and Reigning over the obstinate enemies of his until all by his rod of Iron are brought subject to him and destroyed that opposed him and so shall have an end when that work is done and delivered up unto God even the Father whereupon begins that heavenly one of the Father's wherein the Son himself shall be also subject unto him that put all things under him 1 Cor. 15.28 so that thereby there will be no loss to the Saints in the expiration of this of Christ's Mediatory and Judicial kingdom when they are translated into a more glorious and heavenly Kingdom and City whose Builder is God and wherein there shall be no more curse but the Throne of God and of the Lamb shall be in it and his servants shall serve him Rev. 22.3 The great work in this New Jerusalem is praise and Hallelujahs to the most high and beatifical Vision as it is in the fourth verse and they shall see his face and his Name shall be in their foreheads all tears sorrow and the curse shall be quite wiped off in this new heaven-like state of the Father's Kingdom which were not from all persons in the former of the Son 's happy millenary Kingdom for though Satan was bound therein that none was found to hurt in all that holy mountain or that happy Kingdom yet still subject under it there remains the Nations of the four quarters of the world during the whole term of that holy Imperial reigne or else whom had the Saints to reigne over and govern during that time And otherwise How possibly could they convene as the sands of the Sea-shore to make war against the holy city under Gog and Magog cap. 20. 8. by the instigation of Satan let loose among them And if those Nations shall still remain as evident they shall during the Saints dominion and Empire doubtless though Satan and they shall be restrained from opposing the peace and quiet of the Saints in their Reign and Kingdom yet they shall not be so restrained as to be void of corruptions sins and impieties among themselves which therefore are not void of the curse as respecting themselves nor consequently of tears and sorrow and death the most due wages of sin Neither shall I ever think it reasonable to conceive that Gog and Magog and their numberless followers in that war against the camp of the Saints and the beloved City were all innocent sinless creatures all the time of the Saints Imperial reign over them for doubtless they had sins enough and wicked dispositions sufficient within or else they would not be so ready unto the entertainment of Satan's delusions and promoting his designs against their Lords and Rulers the holy Saints of Christ towards the latter end of their Reigne and in casting off their bonds if possibly they could In short I conceive Satan and they during the Saints Imperial Reigne to be bound up from open opposing hurting or violating the peace comfort or interest of the Saints but not so as Satan should not tempt the Nations subject unto the Saints that they thereby should be free from sin which will be alone the priviledge and prerogative only of the reigning Saints and therefore I am of opinion that the Saints thousand years Empire is but the beginning and first fruits of their happy new church-state and heavenly city that comes down from God and is transitory and shall pass away after all things are made subject unto Christ But another more glorious shall immediately succeed in the room thereof which is from God even the Father and is everlasting 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 and to conclude this I am of the minde notwithstanding That Christ's Kingdom and the Father's do only differ in the administration and in the equality of glory but not in glory it self both are sinless both sorrowless both deathless both glorious but herein they differ That that of the Sons is a Kingdom of Justice and judgement which shall have an end and therefore less glorious then that of the Father's though in it self most glorious but that of God the Father's is a Kingdom of praises and Hallelujahs to the most High endless and everlasting Grant O God that thy poor servant may be kept faithful unto thee and become a true Philadelphian overcoming his temptations in this life that he may be made at last a pillar in thy New Temple a partaker in the great hopes of the Saints in the Kingdom of the Son and of God even the Father Amen And I will write upon him the name of my God and the name of the City of my God which is new Ierusalem which cometh down from heaven from my God and I will write upon him my new Name There is a threefold name to be written on the conquering Saints of Philadelphia of God of the new Jerusalem and the new Name of the Son This name shall be set upon the overcoming Saints to denote whose they are as the followers of the Beast and Antichrist have the mark of Antichrist and the Beast upon them Rev. 13. that they may be known and manifest so God's peculiar chosen ones have also his mark upon them to declare forth unto others whose they are And this name herein promised is not the ordinary name of God that the Saints bear this present time of holy godly or the like for this is to be written on in the future that all may see it without hesitating or doubting that they are God's in that time when that new Jerusalem comes down from heaven The Saints had always and at all times the name of God and Christ upon them being called godly christians c. But here is a new name of Christ and God to be written on them which formerly they were unacquainted with and what is that name of God but El-Shaddai
God of power and strength that shall be set upon them And when will it be but in that day when the new Jerusalem comes down from God out of heaven Rev. 21.2 Then the weakest Saint shall be as David and the house of David as Elohim Zach. 12. 2. The second name that is put upon them is that of the new Jerusalem coming down from heaven They shall not only visibly appear to have God's name and nature upon them but they shall also visibly appear to be citizens of that new Jerusalem that comes down from God and if it comes down from God and from heaven then surely it is meant of an estate here on earth and not in the supernal heavens as many dream of concerning this place and that of Rev. 21.2 That Jerusalem which is above and is celestial that abides and is fixed and shall not descend nor come down but this Jerusalem is to come down and to be with men Rev. 21.3 and God will dwell with them it were bâ—t a superfluous promise for God to tell the blessed in heaven he would dwell with them there that was beyond all doubt and therefore it must be here meant That the Tabernacle of God is with men when Christ comes before the last day to the great restauration of his church on earth And this new city and church-state is called by Christ The City of my God because God is the builder of it and it is said to come down from heaven and from God because the rise and dignity thereof shall be so great and wonderful that all shall acknowledge the power of God in the erecting thereof and that his hand did wholly rear it for God will have all the glory of it 3. Christ will write his own new Name upon them and what is that but that name mentioned in Rev. 19.16 King of kings and Lord of lords and this corresponds with that name in Phil. 2.9 which God had given Christ which is above every name at which name every knee should bow of things in heaven things in earth and things under the earth and in Heb. 2.8 Thou hast put all things in subjection under his feet But now we see not yet all things put under him Surely Christ as yet had never this new name put upon him though he is exalted above the heavens into glory But we see not yet all things put in subjection under his feet nor yet every knee on earth to bow unto him or to worship him five parts in six of the world being Pagans or Mahometans that do not so much as take notice of him therefore sure not bow unto him and among professed christians how few do sincerely bow unto him all the godly know Neither as yet hath that new name of Kâ—ng of Kings and Lord of lords been put upon him as Mediator and God-man I grant that by vertue of his death and mediation all Kings in the world reigne and decree justice and as God he is the supreme Lord and King of kings But this is not all he must as Man be King of kings and Lord of lords and he must rule and reigne in another mode and posture then ever hitherto he hath done We have known him hitherto only as a Lamb and as a man of sorrows ruling by his spiritual Laws and Ordinances in and over his Saints only but we shall know him yet again with another new name written on him that no man knew but himself with his head crowned with many crowns and out of his mouth goeth a sharp sword that with it he should smite the nations and he shall rule them with a rod of iron Rev. 19.12.15 The Nimrods of the world have hitherto reigned and trodden under-foot the holy city of God and Christ hath been hitherto King of the Jews in Title only when Christ came first in the flesh he was only King of the Jews in jure in right and in God's purpose and decrees but never in possession and in esse Christ in his first coming was as an heir under years in the form of a servant though Lord of all which will be compleatly manifested at the accomplishment of his full age at his second coming he was promised and prophesied to be King of the Jews and so acknowledged not only by the three Wise men that offered to him in his swadling clouts Gold Myrrhe and Frankincense but by himself also and by that inscription on his cross though ironically set thereon by Pilate and the Jews yet by divine ordination it was written Jesus of Nazareth King of the Iews And this Kingly power of his shall one day be manifested when he will arise and take the iron Scepter of power and force in his hand to destroy all his enemies and opposers of his kingdom He then will make it appearâ— that he was he that was born King of the Jews and then will become King of Kings and Lord of lords And this new name of his he will write upon his faithful followers As he shall reigne and triumph over all the powers of the world so they shall be compartners and sharers with him in the honour and glory of this Kingdom they shall be taken into the fellowship of this glory and shall sit with him on his Throne as Kings judging the nations of the world Rev. 3.21 From the words Note Observ That God will make his Church most glorious and triumphant here on earth before the end of all He will put his own name upon her she shall be God-like in power strength and glory she shall have the name of the new Ierusalem that cometh down from God written on her that for her strength and glory is described in Rev. 21. To have her walls and gates strong and high and of precious stones built on the foundation of the twelve Apostles and the new name of Christ set upon ber As Christ shall be then King of kings so she shall be the Queen-city of the world Rome or Babylon shall be no longer the Empress of the Universe she shall lye in dust and ashes and become the habitation of Owls and Satyrs whiles this new Ierusalem or new church-state shall become the great city of the living God wherein his glory and light shall more eminently appear then in any other Society ever hitherto in the world All other Monarchies were but partial in respect of this Nebuchadnezzar's and the Persians reached but part of Asia Alexander's but a little further then theirs The Roman Caesars though farther in the West then the former yet not so extensive in the East as theirs The Spanish Mahometan Turkish Persian Tartarian and the rest of the Monarchies that are now a foot in the world the several branches heads or horns of the latter former Roman Beast are but small in respect of this universal Monarchy the church shall enjoy before the end of the world here on earth This mountain shall be set on the top of all other
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
were as much hopes of us if we were altogether Romish then half Reformed as we are The reasons that this luke-warm temper is more blame-worthy and dangerous then coldness it self are First Because where there are most means of grace there should be greatest improvement Sin is more sinful where grace is more abounding the servant that knows his masters will and doth iâ— not is worthy of many stripes the sin of our first parents was the more aggravating being committed in paradice the fall of the Angels in heaven left them remediless and unpardonable and that idolatry of those twenty five men in Ezek. 8.16 between the Porch and the Altar was most detestable God would rather that his grace should not be known then that it should be neglected and despised he will be sanctified of all that come near unto him Therefore if Baal be God follow him why halt ye between both God hateth such scrupulous inquisition as if it were hard to determine which part to follow Secondly Because there are greater hopes of the conversion of the irreligious profane of the world if God shall be pleased to afford them the means then of the luke-warm christians who think all is well with them because of their moderation and peaceableness which indeed is honoured of the world and for some other external priviledges that they enjoy O! How hard a thing it is this day to perswade the moderate indifferent State-christians into the true power of godliness or unto a fervent zeal for God and his Truths they think they have enough in their birth-right church priviledges or common profession to make them everlastingly happy and therefore think they what need they trouble themselves more they never intended to take heaven by violence if it would descend unto them in a bed of Doune in an easie way then they would be in for it but if otherwise it be to be taken by striving and violence then let the violent take it for them they will have nothing more to do with it Therefore surely Publicans and Harlots shall sooner enter into the Kingdom of heaven then such easie luke-warm Professors who are neither hot nor cold I would they were hot or cold Vers 16. Therefore because thou art luke-warm and neither cold nor hot it will come to pass that I will spew thee out of my mouth The greatness of Laodicea's sin for her luke-warm temper appears by the severe punishment afflicted on her for the same one would have thought that luke-warmness being some degrees neerer unto heat then coldness should be somwhat more commendable as nearest unto heat yet they are equally abominable unto God for he will spue out all such indifferent Professors out of his mouth as offensive and nauseous to his stomack It is said by Naturalists That the stomack will rather admit of hot or cold things in it quietly then tepid or luke-warm by reason that it puts forth its digestive faculty more operative and effective towards such things in which work it is delighted but luke-warm things being near to its own natural heat and temper gives not so much delight unto it nor puts it so a working as the contrary quality does and therefore remains therein unconcocted and of easie egestion as by experiment of drinking warm water it appeareth If it be demanded who is to be spewed out The answer is ready Thou lukewarm Angel of Laodicea and thou lukewarm church of Laodicea for though the charge be directed to the particular Angels of each church yet the churches too being guilty of the same sins are under the same judgements and threats which are inscribed unto their Angels or Pastors and therefore there is still added as an Epiphonema to each Epistle He that hath an ear to hear let him hear what the Spirit saith unto the Churches For the matter of their sin it is luke-warmness an indifferent disposition and temper in Religion which is neither hot nor cold which was opened in the last precedent verse and the danger thereof demonstrated accordingly but in this by the way I would be understood not that Christ simply alloweth coldness in Religion but only preferreth it before luke-warmness for the reasons before on the last verse expressed and we daylie see that God spareth longer notoriously wicked persons or those that are strangers from him altogether rather then the luke-warm Professors and this appears from God's long forbearance of the church of Rome who hath played egregiously the harlot and departed from the truth and yet flourisheth outwardly whiles the Reformed churches are corrected and chastised out of hand when they incline unto luke-warmness and indifferency in Religion Hence Note Observ God's judgements on luke-warm Christians are dreadfully judicious This appeareth if we consider but what Christ meaneth when he saith He will spew him out of his mouth by which is meant an utter casting out of this luke-warm church from her church-state and profession he will no longer entertain her as his candlestick but will discharge his care of her in that particular as a stomack-sick person with eating or drinking that which he loatheth desireth vomit to ease him of his sickness so Christ desireth to discharge his stomack his care his vigilance of this loathed luke-warm church 2. As meat once vomited up lies loathed and abhorred and never to be licked up again but by Dogs or Sows so this luke-warm church is to be spewed out as a loathed thing not that Christ would ever return to so unclean a thing again 3. As in vomiting an unclean place is sought for so Christ will seek for an unclean place to spew out those luke-warm Professors into He will make the place of their habitation a Cage of all unclean birds Ziim and Oiim shall dwell there Hath not Christ begun this work of spewing out of his mouth the luke-warm Prelatical church within our days How long did it lye as a loathed and indigested lump in the stomack of Christ before it came to egestion This was Christ's goodness long expecting repentance and thorow reformation from our churches who began in the days of Queen Elisabeth to be warm in Religion and never came to a farther degree then luke-warmness or a moderate civil State-religion and therefore Christ's stomack being long troubled with this undigested bit up it must come at last So it was in Germany in Bohemia the Palatinate Stiria Alsatia Austria and other Provinces there whiles God expected they should reform up to the pattern in the Mount they only stick'd to Luthers and Zuinglius first principles and moved no farther and withal abated so much of their first heat that they became luke-warm and indifferent to things of Religion as if Popery and Reformation were things indifferent and so clothed their reformed doctrines and worship with many of the Harlots raggs rites and trumperies for which tepid and mongrel disposition of theirs they were severely chastised by Christ and some of the churches quite spewed out of his
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
man shutteth shutteth and no man openeth Rev. 3.7 and so he hath the power both in heaven and earth and executes the office of a headship and none but him Isa 9 6. Col. 1.18 Ephes 5.23 Secondly there is a delegated or Ministerial power which is given by Christ to his church and this is 1 Either the power of judgment and election Or 2. Of Office and Authority The whole body hath power of choosing admitting receiving or of rejecting and censuring and so the whole is above any particular Member or Officer But Secondly the power of Office is not in the Multitude but in some one or more as Pastors Elders and the like which they have called to this Authority and Ministerial offices and so are in a higher Authority though inferior to the whole then any other private members whatsoever So that whatsoever the whole church does judicially act or censure the power of Office is to precede therein and all what is done thereby it is still in ordine ad Ecclesiam And hence it is evident that the power of judgment and censuring is not a power of Office in the Brethren over their Elders as some would object but a distinct power and the one is essential to a church as that of judgment but that of 〈◊〉 and Rule is meerly accidental and it may be or not be in a church sine interritu subjecto So hence it is evident that the whole church of Thyatira had the essential power of the Keys in her Officers and Fraternity as in one origanical body joyntly together for the removing of this woman Jezabel for how unreasonable a thing is it to conceive that the Spirit of God should lay a chece upon the whole church of Thyatira for suffering the Idolatries of Jezabel amongst them if it were not in theirs but in the Officers power alone for the removal of them We should think him a hard Father or Master if not somwhat senfless and beside himself that would would would whip all his children and servants with stripes for the neglects miscarriages and faults of the chief Steward of the house and shall we judge this a hard matter amongst the sons of men And shall we not judge it far from the wisdom of God and his mercful dealings towards us that he should put a check upoh us and come against us in wrath and judgment for tolerating evils among us which is not in our power to reform or remedy Far be these conceits from our thoughts and judgments concerning God and his righteous judgments towards us Doubtless the whole combined church of Thyatira had power to remove her scandals although the charge is superscribed 〈◊〉 the Angel of the Church of Thyatira woite I know thy love thy service thy faith and thy patience notwithstanding I have somwhat against thee The Pastors Officers or Ministers are God's Angels they receive from God his messages and deliver them to the people they are aâ— it were God's mouth unto them and acquaint them with the mind of God what God hath to say unto them either for their encouragement or for their reprehension So this check and message here was not laid or sent only on the Angel or Pastor of Thyatira but on the whole church Col. 1.11 Hear what the Spirit saith unto the Churches The Angel was but the hand and instrument for to receive it and though he should first move and lead to the removoving and censuring of this Harlot Jezabel and yet be neglegent rmiss and dormant therein that shall not excuse this church if they be found guilty with him in the same sinful connivance and compliance for I will give unto every one of you saith Christ according to their works If you will indulge and comply with Jezabel and her cursed doctrines you shall suffer with her but if you shall overcome and escape her falsities you shall have a crown of life The power of judgment and censuring is in the Officers only directively but in the whole church formaliter and effectually the whole church cannot act out of office neither can the Officers or Presbiters act in judgment or censuring without the aprobation and assent of the church and fraternity Mr. Rutherford the great learned champion for Presbitery writes thus in favour of this way and judgment Lib. 1. pag. 49. Here grave Beza our Divines Calvin Bucer Bullinger Melancthon Bucan Pareus Rivetus Sibrandus Iunius Trelcatius The Fathers Cyprian Ierome Augustine Nazianzene Chrisostome Ambrose Theodoret Theophilact require all to be done to wit about excomunication and censuring plebe consentiente and why should their consent be desired if the Elders would do it without the consent of the people Peter Martyr is peremptory in his Common Places Sect. 9. Unde concluditur non absque commensa Ecclesiae quempiam excommunicari posse And this hereon shall suffice see more formerly in the 2 vers of this cap. Vers 21. I gave her space to repent of her fornication and she repented not Vers 22. Behold I will cast her into a Bed and them that commit Adultery with her into great tribulation except they repent of their deeds Though the church of Thyatira was very faulty in suffering the false doctrines of Jezebel within her and though the abominations of this false Prophetess were highly provoking sins against the justice of God yet God was pleased to give unto this false Prophetess and to the church that entertained her a space not a little but a long tract of time to repent of her spiritual and corporal fornications and yet â—he slighting the long suffering of God which should lead her to repentance and she repented not whereupon Christ lays an Index a mark an Asterisme upon her not such a mark as he lays on his elect ones of love and favour but the contrary of wrath and indignation Behold as much to say as let all see take notice admire of the righteous judgment I am going about to pour forth on this false impenitent Prophetess and her adherents I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds As she hath played the Harlot under her green covertures both in her idolatries and adulteries and as she made her bed the place of her abominations so I will cast her into another bed a bed of my own making not of Doun or of wanton dalliance but a bed of affliction a bed of tribulation and of much anguish If nothing will cure her if she will not hearken to my gracious precautions if she will not repent for all my gracious dealings and long sufferings towards her I will cast her into a bed I will make her sick unto the very heart it shall be a bed of great tribulation and if all this will not prevail with her to reform and amend I will cast her into another bed a bed of death and not only her but all that commit adultery with