right hand on Iohn First upon his consternation he gives him the spirit of Prophesie elevates and excites John's spirit to see Divine mysteries And secondly gives him his Spirit of strength power and consolation which might subdue all his carnal conceits and fears and so remove all impediments whatsoever that hindered him in that work which God would have him to undertake and therefore comes in with consolation and bids John fear not for I am the first and the last From this Note That those that are strucken low and humbled by God are fittest to be risen by God for the reception of his choicest divine truths and mysteries John was strucken as dead with his glory and then heard a voice Fear not but write the things that thou shalt see to the seven Churches When the Prophets Ezekiel and Daniel were fallen down on their faces then they were lifted by the Spirit and received glorious visions We must let all our own go our false confidences and carnal props as of our own parts our graces our eminency in gifts and the like if we will be fit auditors for Christ we must fall down at the feet of his Throne if we expect an answer from his Throne Moses a meek man yea the meekest of all men he received the choicest favours from God's hand for he spake to him mouth to mouth and face to face Deut. 34.10 He laid his right hand upon me saying unto me fear not Hence secondly Note That the hand of Christ or his Spirit is not only a most powerful but also a comforting and consolating Spirit This is the Comforter that takes off all fears from Iohn It is the Spirit of God that does convince it is the Spirit of God that converts it is the Spirit that doth inspire godly men it is the Spirit that sanctifies it is the Spirit that comforts the Spirit is the great Agent and hand of God by which God doth all his works Christ here in the likeness of the Son of man was but as a terrible apparition unto Iohn it served only to strike him dead before he laid his right hand upon him to comfort and support him so the sight or knowledge of Christ in the Gospel without the co-operation of his holy Spirit is but as a terrible sight and knowledge that makes for the greater condemnation Christ unto some may be a rock of offence and a stumbling stone whiles unto others that have his Spirit he is the rock of salvation and the corner stone which is sure and precious O lay thy right hand O Lord upon thy servant give him thy Spirit that he may know thy Will and minde in thy Word and serve thee without fear Observ 3. That Christ is full of bowels of grace and compassion towards all such as he smites and humbles The sight of Divine glory being the most effectual thing unto poor frail worthless creatures God follows it with the greatest comfort and sweetest consolations No sooner does Christ appear unto Iohn in his glory that makes him fall at his feet as dead but presently Christ lays his right hand upon him and he hears his comforting word saying Fear not Christ would not leave Iohn in that spiritless and liveless condition that the glory of the Vision had affected him with but quickly raises him and comforts him again with the most effectual and sweetest consolations Christ is our merciful high Priest and that good compassionate Samaritane who is so affected and touched with our wounds and infirmities Luk. 10.33 Heb 4.15 and that more especially with such hurts and wounds that proceeds from his own hand that he is most ready at hand with the oyl and wine the Grace of his Gospel and Blood of his Covenant to pour into our wounded souls for peace healing and consolation Job after he was stricken and humbled by the hand of God and came to a true sight of the hand that did it His captivity is turned into joy and comforts are multiplyed Job 42.5 6 c. Daniel after he was afflicted and humbled for his own sins and the sins of his forefathers cap. 4. Then the Lord sent Gabriel to comfort him and to tell him that he was a man greatly beloved ver 22. God does not throw down afflict wound or humble any of his servants to leave them so but forthwith or within a short time reaches out his right hand and lays it upon them to raise them up and to comfort them Observ 4. Another Note from this comforting word of Christ saying Fear not is That the Word of Christ being conjunct with the Hand of Christ his Spirit is the most effectual comfort to a wounded spirit The Word without the Spirit is inefficacious in its operations John had lain still as a sensless and dead person notwithstanding the word and voice of Christ if he had not lain his hand upon him also The word is of little power if the efficacy of the Spirit be not in it without this it is but a dead letter That word of Christ which is powerful and efficacious carries the Spirit with it the same word goes forth unto all and works from common gifts in some so many are called But that that makes it a distinguishing powerful word is the concomitancy of the Spirit of grace and so few are chosen When therefore we find in Scriptures such expressions as that the Word is the incorruptible seed the power of God to salvation the word of life sharper then a two-edged sword and the like These and the like phrases we must understand not as if the Word were such in it self without the Spirit but conjunctively when the Word is made the chariot of the Spirit and the Spirit is made the life and power of the Word The Word without the Spirit is only a voice void of vertue and operation and the Spirit without the medium of the Word works not ordinarily but both conjunct together makes up that true dispensation of the Gospel which is called the ministration of the Spirit 2 Cor. 3.8 and the Grace of God that brings salvation Tit. 2.11 God is light it self and the Father of lights yet the Sun is not useless but by it he enlightens us so the Spirit of God is the Comforter and the Sanctifier but does both comfort sanctifie and perform all other his offices and works in by and through the Word O Lord sanctifie and comfort us by thy Word and Spirit for thy Word is Truth and the power of our God unto salvation Observ 5. The last Note that I shall raise from these words And he laid his right hand upon me c. shall be That Christ doth fully furnish in some good measure with the gifts and graces of his Spirit all such as he calls and employs in the great offices of his church First he lays his right hand upon John intimating his designation enstalment and confirmation in his Prophetical office for as Imposition of hands was
the solemn and the ultimate compleat act in Ordination unto all Offices in the Church so Christ here follows his own method used in his churches he lays his right hand upon him but here lies the difference men may lay their hands on that is bestow offices on men but cannot add power to execute those offices but Christ not only lays his hand on makes John a Prophet but fils him with his Spirit also Whom Christ calls unto offices in his church he lays his right hand upon them he fills them with his Spirit John before he received his confirmation in his Prophetical office and the command to write his visions and what he saw unto the churches had in the first place divine visions of Christ in the likeness of the Son of man and was struck as dead with the glory thereof whereupon Christ laid his hand of comfort upon him and he heard that rousing voice saying Fear not The case and condition of such persons that are called to the Ministerial offices in the church should in some measure run paralel with Iohn's First They ought to have clear visions of Christ sound knowledge in the mysteries of the Gospel Secondly under the apprehension of divine glory and their own corruption they ought to be humble and lie low at the feet of Christ to be patterns unto others in humility self-denial and other graces Thirdly They ought to be sensible of Christs hand upon them that is his spirit which will manifest it self in their sanctified desires willingness and readiness unto the work of the Lord. Fourthly and lastly They ought to hear that rousing word of comfort within Fear not that is the comfortable experience of the Spirit in their own souls Fear not which will raise them to a holy confidence to declare the mind of God in all things and not to fear the faces of men for the righteous are as bold as a Lion This endowment with the Spirit was that that was principally looked at in the chusing of Officers in the Acts of the Apostles yea even Officers of the lowest form Consult Acts 6.3 and 9.17.11.24 and 13.2 unless men have the Spirit of Christ in them in some fulness of it they are neither fit for those holy functions nor can satisfyingly perswade themselves or others that they are called of God unto them Vers 18. I am the first and the last and I am alive but I was dead and behold I am alive for evermore That this person that is here spoken of was Christ is clear to avoid repetitions peruse the precedent 8 and 13 verses but here lies the difficulty Object It was formerly asserted on vers 13. that this was the divine person of Christ that appeared unto Iohn in the form of a man now according to his divine nature he is impassible he did not suffer death nor was again made alive for he is life it self therefore this is only proper to his humanity and that was it to wit his humane nature that appeared unto Iohn that which was now alive and was dead To clear this I answer you must understand that is frequent in Scripture to attribute that unto one nature which is the proper attribute of the other and so as the Learned calls it communicatione Idiomatum by the communication of properties what is due unto the divine nature is communicated or attributed unto the humane and so on the contrary as to instance When we are said to be bought justified or saved by the blood of God wherein we must not be so gross to conceive that God hath blood but it is meant of that person who cleansed us by his blood was both Man and God in one person and that which is proper to the humane nature is here attributed unto the divine And so when it is said that God suffered and the Son of man created all things and 't was he that was with the Father from everlasting This is predicated of one nature which is proper to the other Consult Acts 20.28 And so in this verse though it is said that Christ in his divine person appeared unto John under the similitude of the Son of man who is alive but was dead imports only thus much That that similitude or form that appeared unto John was the very same Christ and Divine Person that was conjunct with his humanity in heaven and by a mutual and interchangeable communication and attribution of properties this divine Idea or Representation that John saw is called by the proper attribution of Christ's humanity which was pierced dead and lived again though indeed it was only the diuine person of Christ clothed with the figure and likeness of the Son of man which was dead but was now alive This is very usual in Scripture and amongst Divines wherein the properties of one nature are really attributed to the person denominated of the other nature interchangeably by reason of the unity of person consisting in both natures Secondly I answer That oft in Scripture that hath the real denomination of a thing which is only so in appearance and resemblance That apparition or counterfeit of Samuel that appeared unto Saul at the Witch of Endors is called Samuel several times in 1 Sam. 28. without any note of distinction from the true and real Prophet Samuel further then is collected from scriptural reason and the coherence of the discourse in that place Angels that appeared in the form and likeness of men to Jacob Lot c. are called men because they appeared in humane form so this divine appearance of Christ here is called the same person that was dead but is now alive because he appeared in that shape and figure of the Son of man which was dead but is now alive And behold I am alive for evermore Amen As he is the first and the last the first before all beginnings and the last to all eternity so Christ assures all his in this place he is the same for ever to them a King to rule and protect them a Mediator to intercede for them a Prophet to teach and direct them unto everlasting Amen so be it so it shall be and so it must be And he adds And I have the Keys of hell and death Christ to take off all fear from John and to assure John and all his Saints that he is most powerful and able to effect and bring to pass those visions and ptedictions that he was about to reveal unto John and by him unto his churches he now publisheth unto John that all power now is put into his hand from the Father even over hell it self for he hath despoiled it of its power Here is a transporting of the word hell before death Hell is the sting of death and therefore according to order of things the last Rev. 20.14 so death and hell were cast into the Lake of fire Take hell here for the grave or the state of the dead so Christ hath the key to open it
under tribulation the condition it self one thing cannot be the cause and the effect too as a faithful holding out under persecution is the cause causa dispositiva the kingdom or reigning is as the fruits and effects therefore not one and the same so that the interpretation or sense of this verse runs thus I Iohn your brother and sharer or companion in tribulation with you for the hopes in that kingdom which is to be revealed by Jesus Christ at his second coming and for which I and you and all Christ's faithful ones wait for in patience and longing desirings through Jesus Christ our Lord. From whence this Note ariseth Observ That all Christ's faithful ones ought to wait with patience under all afflictions and tribulations for the day of their release by the coming of the Lord Jesus and his Kingdom This is the Kingdom of patience and suffering not of reigning and tryumphing Some of Christ's disciples would needs have the kingdom presently in that their question Is this the time that thou wilt restore the Kingdom unto Israel But Christ answered It is not for you to know the time and seasons you are to occupy employ your talents till I come Of the souls beheaded for the testimony of Jesus How long Lord is their continual cry Their work is with prayers and tears to wait upon God for deliverance they set not the world on fire by wars and bloodshed the proper works of Satan and his members they are to wit the Saints or at least should be of meek placid and peaceable spirits easily to be entreated when they are reviled not to revile when they are stricken not to strike again yea to pray even for their very enemies and to such persons in God's appointed time he will fulfil that promise The meek shall inherit the earth This sets a check upon the turbulent ones of this age the soundness of whose spirit I question being opposite to the former characters of Christ's spirit who conceive they go about to pull down Antichrist when they raise commotions rebellions and bloodsheds in states and Common-wealths and endeavour the ruine of the Soveraign Magistrates thereof when as indeed the prosecution of the work against Antichrist is rather hindered then furthered hereby for hereby they weaken and divert the hands of Soveraigns from that work in as much as in them lieth for antichrist is to fall by the hands of those Princes and Powers of the world from whom it had its first rise Rev. 17.16 and therefore all should rather add to their helping hands in assisting those Christian Magistrates they live under rather then disturb or oppose them in this work and for those that are otherwise minded let them be here companions with John Wait for his coming in faith and patience and stand still and they shall see the salvation of our God Observ 2. Another note hence riseth That the contempletion of the coming of the Kingdom of Christ is the great prop and stay of the spirits of all Christ's faithful ones under all their afflictions and tribulations Iohn here comforts himself and the Churches with those thoughts in the next place he often inculcates this contemplation on them that should be tryed and come under tribulation Christ would give them as the guerdon of all their sufferings this Kingdom described under several names of the crown of life v. 10. Manna which is hid and white stone v. 17. the Tree of Life v. 7. Power over Nations v. 26. and to rule with a rod of iron v. 27. and lastly Christ himself by the name of Morning Star v. 28. And indeed what can more support the spirits of afflicted Saints then to know there is a crown laid up for them and dominion that shall last for ever after the progress of a short afflicted life here and therefore the Apostle Paul accounted the afflictions of this present life not worthy of the glory which should be revealed unto us Rom. 8.18 Was in the Isle called Patmos Whether John fled there voluntarily to avoid persecution or banished there as most ancient Writers affirm I shall not contend but sure he was in this Island called Patmos by reason of the great persecutions in Domitian's days about Anno Christi 97. This Island was one of the Cyclades in the Aegean Sea now called Archipelago scituated between the lesser Asia and Greece now under the command of the Grand Seignior and in the way going up from the Mediterranean unto the Hellespont and Constantinople This Island was famous for nothing so much as for this entertainment of our Apostle Iohn in his exile being one of those barbarous Islands into which the Romans did use to send their malefactors and exiles and here in this Island amongst the Barbarians Iohn received these Visions and Revelations wherein observe Observ That God does not tye himself in the discoveries of himself unto the holiness of places The Rabbins have a rule amongst them and they hold it for truth That God never spake unto the Prophets out of the holy Land but this is contradicted in the Prophets Ezekiel and Daniel who received their visions at Babylon by the River Chebar in Chaldea Ezek. 1.1 2. God did here pass by the holy Land the holy Temple the holy City and gave those Visions of God in Chaldea and pours out his spirit in Babylon Whiles Iohn conversed about Ierusalem and those holy places Iohn had not any Visions but when in Patmos amongst Barbarians he had these high and glorious Revelations God is not tyed to places in a dungeon in prison as unto Paul and others In a Babylon as unto Ezekiel Daniel and the three children God pours down his Spirit into the hearts of his servants and raiseth them up unto a height of Prophesie Observ 2. That God often in the most obscurest and barbarous corners of the earth doth raise up glorious Instruments for his service It was once a question Can any good come out of Nazareth Much more may it be said Can any good come out of Egypt of Rome of Babylon of Patmos The answer was Come and see so I say come and see a glorious prophet in Patmos a Moses in Egypt a church of saints in the house of Nero in Babylon an Ezekiel a Daniel in Caldea God can raise up instruments most serviceable unto his name and glory in the most profane and idolatrous places and this is from that unlimitted spirit of God that bloweth where it listeth see more hereon in chap. 2. v. 13. For the Word of God and the Testimony of Iesus Christ This shows the cause of Iohn's exile because he professed faithfully the Word and the Testimony of Jesus Christ Hence observe That the Saints faithful profession of God and Christ moves the rage of Christ's and their enemies against them Iohn here became a fugitive and exile in Patmos for this faithful testimony and this is no more then what Christ foretold of before his passion that his
his church for the service thereof God first fills them with his Spirit When John was but upon entring upon his prophetical office God ravishes him with his Spirit and fills him therewith to fit him for this office When men in the Apostles days were to be chosen but for the lowest services in the Church as for the over-sight of the poor and the like yet they must be men full of the holy Ghost and wisdom Acts 6.3 Much more then for the highest places as Prophets Pastors Teachers and Elders c. It is said Paul and Barnabas were filled with the holy Ghost and therefore to be separated unto the work Acts 11.24 and 13.2 The Offices of the churches of Christ are for those that have the Spirit of Christ in them in some fulness of it those places are not for such as are filled with the spirit of envie covetousness pride the world contention ignorance and antichristian lording such have not the spirit of Christ in them it may be well said of such that they run for profit here and the like but the Lord sent them not Jer. 14.14 and 23.21 They flatter themselves and think they are called and sent of God because God hath given them some common acquired gifts and parts yet want all the especial graces of the Spirit as meekness self-denial contempt of this world humility bowels of compassion ready to forgive sound knowledge in the truth and holiness and righteousness in their lives and conversations they that want those graces in the truth of them are neither fit for those high functions in the church nor can satisfyingly perswade themselves or others that they are called unto it Let this be as a memento to all such that climbe over the walls into those holy Functions and are well satisfied with a call from men when they were never called of God I say let all such fear and tremble lest God spew them all our together with their flocks that would have it so in his wrath for ever John was rapt in Spirit on the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Whether this day be here called the Lord's day for the great discoveries of those visions made unto John upon this day or because it was the Lord's day for the assembling of the Saints to perform their services unto God it being the same day with that which the Apostles call the first day of the week and our christian Sabbath I shall not much contend but rather am enclined unto the latter for these two reasons First Because the great work of Christ's resurrection on that day wherein he was manifested Lord and Conquerour over hell and Satan purchased it that Title of the Lords day Secondly Because the observation of the Sabbath with all christian publique services were transferred to that day and so is called the Lord's day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or according to the Scottish dialect the Kirks day the Churches day because they held their assemblies and performed their publique services upon that day Hence note Observ That the Lord's day or the day of the great and publique assemblings of the Saints is the fittest time for God's highest discoveries of Grace and Truth John received here on this day his high irradiations of spirit and Prophesies This is God's great Market day wherein there is a constant and mutual Exchange or Bartering of heavenly and divine commodities the Saints come with the returns of their improvements of mercies in praises prayers and thanksgivings God gives out in return farther supplies of grace and greater measure of knowledge in his ways and truths Therefore sure most happy most knowing and most gracious are those Saints that are most found in this way O! this should make all of us that are not in this way to wail for it as David in his absence and exile from the church of God that being the special habitation of God's glory Psal 96.6 and to breath after it even as the Hart brayeth after the fountain streams for this is the day of the Saints assemblings wherein the Angel comes down the Angel of the New Covenant Christ in spirit to stir upon the waters of Bethesda upon the hearts and affections of all his people When John was in this rapture of spirit on the Lord's day then he heard behind him a mighty voice as it were of a Trumpet loud and terrible The Trumpet being a warlike Instrument whose sound is to prepare unto Battel and to the terror of the adversary God's publique admonitions are so unto his church it not only prepares his own unto repentance but is also of terrible signification unto all his impenitent enemies But here comes in a question fit to be discussed John had here his raptures of spirit extasies and heard a great voice as of a Trumpet The Quere will be How shall we know Divine raptures extasies or visions from diabolical For Satan is God's Ape and hath his raptures possessions strange apparitions sounds and voices also For answer first know that God's visions are given either in the sleep as unto Jacob when he saw a ladder reaching from earth to heaven and Angels ascending and descending in Gen. 28. but such are more properly called Divine Dreams Or secondly When the person is awake as here when Iohn was at Patmos on the Lord's day doubtless either in God's services or holy contemplations he received those visions and raptures of spirit and those extasies or raptures of spirit do cause a great alteration upon the person that receives them he is as it were taken out of himself that is in this posture and frame and therefore it is called a rapture or extasie quasi extra se raptus being in that posture not master of the faculties of his own soul which are wholly in the power and motions of the Spirit that acts them and this is common to both sorts of raptures whether from the good or evil spirit Now to discern what spirit moves in such raptures or visions observe first Whether the person passive or that is under such raptures of spirit were always or for the most part of their lives faithful witnesses unto the word of God and of Jesus Christ such have not only the promise of the holy Spirit to teach them all things 1 Iohn 2.27 but to be preserved against the evil one in their bodies souls and spirits Secondly Observe the matter of their visions in such raptures whether it be to denounce God's judgments against sinful practises or not for surely Satan will never be divided against himself if we will believe our Saviour for so his kingdom could not stand though I have read a story in some old Popish Mass-monger that the divel once in the shape of a Priest preached a very catholique sermon but being discovered by some Saint in presence it seems one of an excellent endowment in discerning spirits asked him how durst Satan to appear in that presence with so sound holy
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
laid home close on the whole church of Thyatira for suffering the woman Jezabel and her prophetique delusions Now if it were alone in the Angels power of Thyatira to deal with these Balaamitish prophets the Spirit of Christ would especially lay the burden and reproof upon them to wit the Superintendents of the church but it is clearly notified unto us that the charge is wholly laid home upon the churches v. 17. Let him that hath an ear hear what the Spirit saith unto the Churches Though I grant the Eldership or Officers may be the mouth of Christ unto the churches and again the churches mouth unto Christ and so they are his Ambassadors agitating in his name and are to precede in many duties in relation to the church yet the charge for admission and entertainment of heterodoxies and corruptions in the churches is not solely laid upon them but upon the whole churches so hence this is clearly evinced that those that are justly charged for the admission and permission of evil had an indubitable power and authority in themselves either not to admit it or being admitted to try it and cut it off by such means as are appointed for such ends but the whole church of Thyatira is justly charged for the admission and permission of corruptions among them therefore the conclusion is evident But this shall suffice herein See more hereon v. 20. following Object But is not this with the Papists to raise the jurisdiction of the church so high as to set it above the soveraignty of the Word I answer negatively for a Soveraign Prince receives no diminution of honour for his subordinate Ministers of State to receive that honour due unto their place neither so doth the Word lose at all of its glory for that the church hath its due honour put upon it also indeed the Word is suprema Lex the Standard the Rule and light by which all doctrines are tryed and discerned and being of Divine Revelation and in its self infallible must needs be above the authority and of a surer testimony then that which is mixed with much fallibility and imperfection as the choicest and purest churches ever were as those of Corinth Ephesus Galatia c. And as a Law of meer humane institution is reputed of so high authority that it binds the Legislators themselves and in that respect is above those that made it but much more the Word of God which is his Law and his revealed mind coming from so infinite and unerrable a Legislator as God is so far transcends the authority of any Judicature on earth as the wisdom of an infinite does a finite creature therefore must needs be binding to all to whom it is made known having such a perfection in it that whosoever is conversant therein it is able by the blessing of the Spirit to make him wise unto salvation and perfect in every good thing and work The Word unto the Church is as the Sun unto the Dial if the Dial be set right to the Sun it will give a right judgment of the time of the day so if the church gives a judgement according to the square and scantling of the Word it will be a righteous judgement but otherwise to make the Word subservient and to conclude unto the churches dictates is an undertaking to rectifie the course of the Sun unto the obliquity of the Dial which will prove Aethiopiam lvvare and most irrational So that church that keeps her self within her own sphere and tries and examines spirits and doctrines that are heterodox and unsound by the sound of the Word which is a most sure light and infallible cynosure doubtless that church will be led and preserved in all truth But if any one so far exalts its self as to conclude for truth its own dictates dissentaneous unto the Word but suiting with self-interest and designe the first may be a golden candlestick both precious and famous for its faith integrity and justice towards God and man but the latter will soon degenerate into an harlot-church if not soon become apostate to the faith The first is Christ's highest Judicature on earth wherein he takes delight to walk in as his Garden enclosed to view their pleasant fruits but the other Christ will look upon as a rotten Tree that cumbers the ground and serves only to be hewen down and cast into the fire Observ 4. Another Observation is That in the purest times and churches there are found great corruptions both in manners and doctrines In this famous church of Ephesus Corinth c. in the Apostles days were found both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil ones and false ones such as pretended they were Apostles but were found liars and deceivers Amongst the twelve there was a Judas In that church in the Ark when the world and church had one and the same extent and boundaries in eight persons only yet one was a Cham and there was also a Cain when it was of a lesser number and but four in the world But here obiter and by the way we must be careful to distinguish between God's Decretive will and his Preceptive Will His Voluntas bene placiti and Voluntas signi as the Schools call it or his will of purpose and his will of good pleasure Not that there are two Wills in God but several and divers acts of one and the same Will as by the same will we love by the same will we hate by the same will we purpose one thing by the same will we command another thing yet they are not two contradictory wills but divers acts of one and the same will Diversa non sunt contraria Now though God may in his providential wisdom ordain false teachers and wicked persons to be found in his church for divers ends known unto God and more especially for the tryal of the faithful and the exaltation of his grace yet they are much mistaken that hence argue either for admission of wicked persons or unsound in the faith into the fellowship of the church or for their toleration therein after a discovery for it is the command of God to the contrary That we admit not such being known into the consortship of the church or being admitted upon discovery we tolerate them not for if they were to be admitted and tolerated quietly within the church then doubtless the church of Ephesus had not received that encomium and well done for their zeal against them nor the church of Thyatira that worthy reproof for the suffering that woman Jezabel amongst them therefore the one church did her duty and obeyed Christ's preceptive will and had the praise and glory for it the other neglected it and therefore had a just check laid upon her So that this question is to be stated de Jure non de Facto I confess de facto there may be evil persons false teachers in the best churches and purest times but de
Christ hates it and his church hates it and therefore surely it hath some poysonous and pestilential quality in it somtimes it amounts so far as to defile both judgement and practise joyntly as it did in the Sect of the Nicholaitans And this it most frequently does unless in such a time when the appearance of an Angel of light will seem better with Satans designs for if the Theoretique part of the understanding be not sound the practique can hardly be streight where the light of the eye is darkned our feet will soon stumble and the will and judgement are so linked together that some make the will to be the last act of the understanding or the practique part of the judgement so nearly they are related into oneness that the contagion of the one will be the defilement of the other Yet secondly Satan is so serpentine and crafty that often he can restrain the will and put on the forms of an Angel of light and set on a stricter garb of holiness and mortification then ordinary even unto an Erenetique monastical conversation denying the lawful comforts of humane life and society that he may make the greater impression to deceive thereby as he does in some of the crafty deceiving heretiques of these days Therefore it is not only the duty of all Christ's faithful ones but their honour and glory and their crown to abominate and hate all such deeds and mysteries of Satan even as they are abominated and hated by Christ himself Verse 7. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to taste of the Tree of life which is in the midst of the Paradice of God The ear is the chief instrument or organ by which we hear and the Spirit sets it here metonimically for hearing it self such a hearing or right understanding as is mentioned in Rom. 10.17 as comes by the Word of God by a sagacious and diligent prepending of the mind of God in the word stirred up and warmed by the influence of the same Spirit and such a hearing or such an ear is here called as competently fit for the comprehension of the mind of the Spirit in these prophesies Hence Note Observ That there is chiefly required a spiritualized and enlightned reason and a well ordered judgement for the discovery of the mysteries of this book of Prophesies Holy and good affections without sound knowledge will not reach it It is for him that hath understanding that must count the number of the Beast Rev. 13.18 God hath given diversity of gifts to his Church for the profit of the whole some one is excellent for an interpretation of Tongues another for Prophesie another for exhortation another for a Psalm another for gubernation and discipline another is excellent about justification another about the doctrines of holiness and sanctification others again are for unlocking prophetical deeps and mysteries c. So every one hath their variety of gifts and excellencies that the body may be compleated and made perfect by the co-assistance and harmony of the whole Let it not seem strange that this book is dark and difficult to the supine and lazie christian it is only for him that hath an ear to hear what the Spirit saith unto the Churches What is meant by the Spirit that speaks unto the churches is to be enquired into It cannot be understood neither Angel nor the holy Spirit personally considered for in the next immediate verse the same Spirit is called the first and the last which was dead and is alive Now this must be Christ who appeared unto John not in his humanity but spiritually in his Deity under the figure and likeness of the Son of man Review v. 13. of the first chapter more fully to this purpose And here he is called the Spirit to denote Observ That Christ is one and the same not only in properties and qualities with the holy Spirit but in essence also He hath the incommunicable properties of the Father in the words in the next verse and precedent chapter v. 4 8 17. who is the first and the last In vers 18. of this chapter he is called The Son of God and in this verse he is called The Spirit all making up this harmonious conclusion and truth that Christ is one and the same everlasting Father Son and Spirit our God blessed for ever Observ Another Note from these words are That every wise and judicious christian ought to be very intent and enquiring into the mind of God in and about all his providential dealings and discoveries towards his churches abroad in the world What God speaks unto his churches is not of a private interpretation but of a publique concernment unto all others If God have dealt in judgement and righteousness with those Asiatique churches and for their abounding iniquities unrepented of hath anathematized and utterly unchurched them all think not that we shall go free if we be found in the same transgressions with them There were other churches too as well as these once famous for their faith and piety now become the Dens of Dragons and habitation of all unclean spirits Therefore to avoid the stroke of divine judgement by a timely repentance how behoveful and necessary it is for him that hath an ear to hear what the Spirit saith unto the churches For be sure if we run the same course of sin with them we shall drink the same cup of indignation with them also if we continue obstinate and repent not for God is the same immutable Being just and righteous and a hater of all iniquity today and for ever But to him that overcometh that is holds out against the spiritual assaults of Satan and so overcome his temptations will I give saith Christ to eat of the Tree of life which is in the midst of the Paradice of God Here we have the tryumphant Christian Conqueror described together with his Crown and Reward To him that overcometh that is the Conqueror The reward is To eat of the Tree of life in the Paradice of God But if it should be asked wherein should a christian combatant overcome to denominate him a true conqueror and to overcome indeed I answer As God hath furnished us with variety of spiritual weapons and armory from himself which are mighty through God to pull down the strong Holds of Satan so we have divers and various stratagems and wyles of his to meet with in our christian warfare here beneath we have not only to fight with our corruptions within but we must meet with divers assaults of Satan also from without enticements and allurements to false Doctrines and Worships and if we comply not we may be sure to meet his buffettings from without in revilings reproaches afflictions c. and often as Paul did fight with unreasonable and bestial men as he did after the manner of Beasts at Ephesus So that he that overcometh to
life in the Paradise of God c. all being variety of expressions to set forth the great and excellent glories of the other world Christ did formerly promise the participation of himself in that his glorious kingdom to the conquering Saints under the Types of Hidden Manna Tree of Life and in this verse as the morning Star Christ is the bright morning Star First Because he then brings comfort with him to his afflicted churches Secondly He brings light with him to his ancient people the Jews that now sit in darkness and in the shadow of death Rom. 11.25 2 Pet. 1.19 This morning Star is the same with that Sun that rises in Malachy 4.2 with healing in his wings and must of necessity signifie Christ's personal appearance again as the greatest part of the crown and reward of his faithful ones and for the healing enlightning and conversion of his ancient church and people the Jews Hence Note Observ That Christ will appear again to the comfort of his afflicted Gentile churches and to the enlightning and conversion of his ancient people the Jews before the ultimate end of all and general judgement Because then is a day of total destruction not an appearance for the conversion of them that are in unbelief That is the time when the Saints receive their utmost glory not striving ruling and over-powring the Nations Christ then delivers up all power unto the Father 1 Cor. 15.24 therefore that is no day to give power into their hands over the Nations In the day of ultimate judgment Gog and Magog and all the churches enemies are caught and cast into the Lake of fire and brimstone for evermore cap. 19. 20. Therefore it is no day of ruling over them for that day then will be past and over To conclude the Saints temporal reigne begins with the appearance of this Morning Star and ends with the final destruction of all the wicked but their heavenly glory shall never end And for the conclusion of this chapter Vers 29. He that hath an ear let him hear what the Spirit saith unto the Churches Let the wise intelligent christian consider and ponder what the Spirit saith to each of these churches and from the often repetition of the Spirits memento in these words take this conclusion That Christ's Doctrines and Prophesies cannot be too often inculcated upon the hearts and memories of his people CHAP. III. Verse 1. And unto the Angel of the Church in Sardis write these these things saith he that hath the seven Spirits of God and the seven Stars I know thy works that thou hast a name that thou livest and art dead CHrist proceeds with his charge against the church at Sardis superscribed unto the Angel or chief Minister of that church for the reasons before specified chap. 2. v. 1. Write these things saith he that hath the Spirits of God and the seven Stars I cannot joyn unto their Interpretation that makes the seven Spirits and the seven Stars to be all one to wit Christ's seven Angels of his Churches which he carries in his hand cap. 1. 20. so it would seem a tautologie whilst a more convenient sense may be found applicable to it to wit These things saith he which hath the seven Spirits of God that is the Spirit of God in his sevenfold graces and perfections for the number seven in all Prophetical writings doth intimate perfection as cap. 1. 5. and 4. 5. and this sevenfold spirit of perfection being Christ's own spirit and being sent by him and at his disposal and therefore Christ may be truly verified to have the seven Spirits of God or the sevenfold operating Spirit of God as well as the seven Stars in his hand and disposal Hence Note Observ That the Spirit of grace and a gratious Ministry are the special inseparable gifts of Christ towards his Churches They are inseparable companions where the one doth go the other is present also If Christ comes with seven Stars in his right hand he comes with the seven Spirits in his left hand to that people also A true Ministry and the Spirit are never separated Though I should not ty up God to those means only yet ordinarily it is in vain to expect Christ in the Administration of the Spirit without the Ministerial Adminstration of his Stars and Angels They are as it were the Charioteers of the Spirit The Word is the Spirit 's Vehiculum or Chariot but the Ministers thereof are those that carry and support this Chariot on the shoulders never think that the Spirit the glory of this Chariot will come or rest in our Temples unless it be brought unto us by the feet of those Stars those beautiful ones that bring the glad tidings of peace God hath so linked together in his all-wise decrees and predeterminations the concatenation of subordinate causes or mediums unto salvation that ordinarily one cannot be effected without the other and so we are saved by faith in Christ through the sanctification of the spirit and word One will not doe this work without the concurrence of the other but when Christ comes with them joyntly together either to a particular Soul or Church he makes them of a wilderness and a land of darkness a Goshen and a land of light And happy is that people to whom Christ so cometh with his seven Spirits and his seven Stars with his gracious Spirit and spiritual Ministry and for such whose lot is fallen in such a Land I say their lot is fallen in a goodly Heritage But what is the reason that Christ here appears under this representation of one that hath the seven Spirits of God and the seven Stars I Answer Christ is upon discovery of the hypocritical defections of the church of Sardis and thererefore he needs to appear not only under a searching piercing and spiritual administration as one that can search the reines and hearts cap. 2. 23. and as one that hath the seven spirits of God or the sevenfold searching Spirit of God which knoweth the hidden things of man but also under a lightsom administration of the seven Stars for a further discovery and conviction of their hypocritical practises and therefore the church of Sardis's hidden hypocrisies and inward rottenness being searched out by the Spirit of God and made manifest by the true light and Ministry of the seven Stars Angels or Ministers of the word he falls upon them with his charge against them and tells them I know thy works that thou hast a Name that thou livest and art dead Hence by the way Note Observ That Christ's spiritual Ministry in the hands of his Ministers and Embassadors can try the secret and hidden things of man The spiritual man saith the Apostle judgeth all things and is judged of none And if a private spiritual member may judge Judicio discretionis then surely much more the publique Embassadors and authorised Ministers of Christ they can try by the Word and Spirit whither our works profession
go undiscovered that deserve such Titles better themselves or at least wise so to raise a Scar-crow to drive away the fearful and dis-ingenious from a full enquiring into the Truths of God that would discover the vanity and folly of their opposers But no more of this And here by the way I shall not be ashamed to acquaint you with one mistake of mine who once thought as most men do that God in his Providential disposing the Kingdoms oâ— this world and in exalting men of low degreâ— into the Throne of Princes and throwing down great Princes and their Progenies into the state of slaves it was only to manifest his Soveraignty over the Kingdoms of this world to give them to whom he pleaseth but more maturely considering the All-wise ordering hand of God in such great Transactions I have found the issue in all Ages to be very advantagious to the Church of God and the result of all such State-shakings and Revolutions to be in mercy towards his Church and People When God broke the great Caldeo-Assyrian Monarchy and transferred it to the Medio-Persian how vvonderfully and by vvhat strange providence did God raise Cyrus his servant or instrument for that work Who was exposed to be destroyed by the command of his Grandsire Astyages whiles an Infant upon pretence of some fatal Prophesie yet preserved and brought up amongst Shepherds as his Story goes that afterwards he became most providentially the great deliverer of God's people the Jews from their Assyrian bondage Moses the great Captain of Israel we are sure trod almost the same path under a strange providence of Preservation that at last he became the deliverer of Israel from their Aegyptian thraldome When Saul was set by who was of a Kingly Presence and by the Head and Shoulders above his brethren David was called from the Sheep-cot to the Throne the issue whereof was the exaltation of Israel and the downfal of their enemies If we shall but reflect since Christ's coming in the flesh on the example of Constantine the Great Son unto Helena a Brittish Lady who through many glorious and eminent Victories and Services was at last advanced to the Imperial Seat and how he at last became as a Temporal Saviour to the Church of Christ and Destroyer to the Kingdom of the Dragon is most marvellous to consider It is worth further the taking notice of how wonderfully God in late ages raised the Spirits of some obscure persons as Martin Luther and his Associates of the first Reformation with some other Reformed Ministers since that they have made the great Hierarchy of Rome to shake with their Power so that many Christian Princes then and since began to hate the Whore with the Wine of whose Fornications they were made drunken and now begin not only to hate her but to make her desolate and naked and to eat her flesh But yet that age was but the first fruits or Prodromus not the consummation of the work for she having since lifted up her head and endeavoured to cover her nakedness and to cure her self of her great Wound received but all in vain for her period drawing nigh God exasperates her sore more and more and makes those Horns those Princes that were once her strong Supporters to fall off from her and to hate her Indeed the first Reformers took off her outward garments and showed her nakedness in her false Doctrine and partly in her false Worship and then began to eat her Flesh in taking off some of her pompous Revenues but yet the main Work was left undone to its appointed time For as this great City rose not in one day but gradually so will also her ruine be by several Measures or Vials of God's wrath poured out upon her until the consummation of her ruine come with fire both Material and Analogical the one the fire of God's Word first destroying quite her false Worship which daylie goes on in perfecting the other God's fire of War and Judgements destroying quite up her outward State and Policy that her place be no more found And to the bringing about this great end God works very variously somtimes in moving on the hearts of Princes and so makes them willing unto this work somtimes in laying aside Princes of ancient and potent Families and raising up meaner and lower Persons on their Thrones as he most wonderfully hath done of late among our selves to whom he gives Hearts Spirits and Gifts meet for this great work and lastly in over-ruling the designs of others that though they go about to seek themselves and to advance their own Dominion and Power of Ruling yet the All-wise providence of God knows how so to order them as to bring about his predesigned end For I cannot believe that they will be all pious good Princes and right in their ends that shall be employed about this work for they are the ten Horns or ten Kings that receive power one hour with the Beast and were Members of him that shall destroy the Whore and burn her with Fire Rev. 17.12.16 I am of the minde that few conclude that Hen. 8. and some other Princes were so justifiable in their ends in expelling the Authority of Antichrist as they should have been and yet God employed them as his Instruments in this Work and when they have done his business God knows how to lay them by and all such self-ended persons as useless or at least make them but as Gibeonites or Hewers of Wood in the House of the Lord. Lastly Your Worship may be pleased to take notice that some conceive those and the like Interpretations of dark Prophesies to be but the issues of distempered brains and of little certainty To whom I answer Seeing that this is a Book that hath the publique impress of the Spirit in it and left as it were as its last Legacy of this sort in the Church of Christ I profess soberly I know not what tolerable sense to set on this Book of the Revelation if it be not for an historical discovery under Types and Figures of all the Changes and Revolutions with their Periods and Issues that should befal the Church of God and their Oppressors and Enemies until the end of all I confess there may be some difference in Interpreting and in not rightly Applying some of the several Characters Periods and Visions of this Book and in other circumstantial parts thereof and wherein I fail I entreat not only your Worship but all others to remember my weakness and our common attribute Humanum est errare and especially being amongst such Prophetical deeps and difficulties which may well plead for his failings who is conscious of his insufficiencies for so high and difficult an undertaking Yet this I dare be bold to say that the substantial part of this Prophesie is here cleared and discovered And if any receive light hereby to the better understanding the dark Mysteries thereof give me leave to say with Daniel cap.
2.28 There is a God in Heaven which revealeth Mysteries to him be all the Glory But to You worthy Sir I have nothing more to add nor for you a greater good to pray then that God who having exalted you in Authority and Power into that likeness of himself so he would Engrave upon you another image or likeness of his own true wisdom and give you an enlightned wise Solomon-like discerning heart whereby you may dayly see more and more into the great and glorious discoveries of the Truths of God in this Book of Prophesies and else-where in the holy Word of God that you may have your ayms right and your heart fixed to prosecute those ends and that in integrity which God in your present Employments hath called you unto The work of this present generation for all Christian Worthies to set their hands and hearts to being as I conceive if not to the downfal of the Throne of the Beast yet at least to the Eclipsing of the Austrian Sun the great Pillar of the Antichristian State And that your heart and hand may not be wanting amongst the chiefest of the Christian Worthies in those great transactions is the great desire of him that is Your Worships Most Humble and Faithful Servant William Hicks To the Judicious Christian READER READER IT is very well known that amongst most that are conversant in the profoundest Speculations and in searching out hidden Verities they are various in their Projects and their Cogitations are usually fixed upon divers ends Some know that they may be known and this is vanity Some know that they may know and this is curiosity Others know that they may edifie and this is charity How distasteful the two former are to all judicious persons and how desirable the latter is to all knowing Christians I need not inculcate The latter being my choice I hope thy candour and the uprightness of my ends will Apologize for me in that I appear in Publique now among the croud in Print and at such a time wherein as one wittily observed viz. Heylins Geogr. in folio 865. The Treasury of Learning was never so full and yet never more empty by reason of the many vain frothy and unnecessary discourses it abounds with from the Scriblers and idle Paper-blurrers of these days and if I have gone beside my self to become one of that number by playing the fool in Print I must say as Paul did to his Corinthians 2 Cor. 5.13 Sive insanimus Deo insanimus sive sâ—na mente sumus vobis sana mente sumus So if I have played the fool herein it is unto God and for your sakes Christians that I have done it But if thou askest me to what end I fall upon this task of interpreting this Book of Prophesies seeing many have already attempted it whereof some are come off with loss yet others with more credit and proficiency I answer Indeed in all our actions and undertakings of this kinde we are to enquire in the first place Cui bono To what good for what end we do effect them For the end crowns all our actions and adds perfection to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Exitus actu probat The excellency of our works appears and are distinguished by their ends Therefore though my labour herein may by some be accounted superfluous and my self to be justly numbred among the former sort that have Oleum Operam perdiderunt that is come off with loss in their undertakings yet I believe the indifferent and ingenious Reader will be of another minde concerning it when God hath given him and my self opportunity to go thorow with it though I must confess it will partake of much weakness and imperfections from the Instrument yet I trust the Reader will find my ends high and honourable enough and of sufficient excellency to bear up my Spirits in the undertaking and his in perusing and considering And although to some I may seem herein Actum agere to fall upon a Theme fully already discussed by others yet I am of opinion with that saying of Augustines Utile est plures Libros a pluribus fieri diverso stilo etiam de Questionibus iisdem ut ad plurimos res perveniat ad alios sic ad alios autem sic That it is profitable to have Books composed of the same Works or Questions in a various and divers stile that knowledge may be conveyed to very many to some in one manner to others after another Though I shall not much boast of my impartiality in Interpreting and Applying those Prophetical Visions yet I assure the Reader as far as I know mine own heart it was single and unbyassed in this undertaking having first desired God to guide my Vnderstanding and Pen aright to write no more then what did genuinely rise from the substance and coherence of the Text or what might be extracted therefrom by good consequence or what did naturally flow from the proper tendency of the Figures and Hierogliphique characters of each Vision in this Book interpreted not according to private Judgement nor unto the Interest of any Party or Faction being free from any such pre-engagements all which are to be laid aside in all such undertakings as Abraham did his followers as great incumbrances when he went into the Mount to confer with the Lord in Prayer I trust the candid Reader shall finde the Divine Mysteries of this Book of Revelations Opened and Applyed according to the minde of the Spirit therein for the main made evident by the proper characters of each Vision and according to that full compleat Spirit of Harmony that runs through this whole Book of Divine Prophesies I confess I may come short of some Learned Men who have gone herein before me to whose Labours I must justly acknowledge a due Tribute being assisted thereby unto this Work And though I cannot justly apply that saying of Cicero's to my cause for it would savour of too much vanity and self-exalting Recentissima quaeque sunt emandata magis yet this I may boldly adventure to say That thou shalt find such variety of Collections Observations Questions and Truths herein Discussed not ordinary in any former Writers hereupon that will yeild thee if an ingenious person no small delight and profit in Reading Pondering and Treasuring up the same The variety of Flowers makes the sweetest Posie and various Discording yet harmonizing Sounds makes the sweetest Musick So variety of Truths and Questions Discussed will yeild the greater pleasure and profit to the Reader And though I must needs say that many that went before me on this Theme did excel in true Piety Learning and Parts yet saving due respects both to the Persons and their Parts it is not at all strange if that we in this Age being advanced by their help upon their own shoulders and coming nearer unto the accomplishment of the events and the end of all should see a little further in the Truth of these mysterious
people to be forewarned of this time fore see it though long before it come to bear up their Spirits in there greatest afflictions and distresses Abraham saw Christs day and blessed God though seeing it afar of by faith This God hath more especially done in this Book of the Revelation it being a discovery unto the Apostle John in Prophetical representations and Hierogliphique figures of all the Empires States and Kingdoms both Ethnick and Antichristian with their severall usurpations and oppressions over the Church of God which should happen from Iohn's time unto the end of the World together with the issue thereof the finall destruction of the one and the exaltation of the other before the ultimate end of all But here by the way it will be objected and said that this Book is full of hidden mysteries and sealed and very difficult to be understood and therefore most of those that have espoused their studies to the opening of this Book have come of with losse in their over bold undertaking 1. I Answer this Book of the Revelation of S. Iohn is indeed full of mysteries which will so remain untill the accomplishment thereof do discover them unto us and make them manifest But when we by the observation of the events do see before our eyes the effect of each Prophesie and what by this and that thing hath been meant it is now no longer a mystery unto us It is now obvious to every eye what is meant by mystery Babylon the great the Mother of Harlots Rev. 17.6 This the Spirit of God doth clear up in the same Chapter to be the City with seven heads raigning over the Kings of the earth And few or none do hesitate but do acknowledge yea even the learnest of the Jesuites themselves as Bellar. Lib. 2. de Pontif. Rom. Chap. 2. Blasius Viegas in Chap. 17.18 Apoc. 5. Sect. 3. Ribera in Apoc. Châ—p 14. Page 144. c. That by this great City here is meant Rome likewise all interpreters of the Reformation do harmoniously accord that by the Beast of seven heads and ten horns Rev. 13 1. must be meant the Romish Empire divided into ten Kingdoms And the Beast with two horns like a Lamb Rev. 13.11 yet speaking like a Dragon to be the Popish Antichristian Hierarchy and if events hath plainly evidenced these without contradiction so to be understood and interpreted as in the progresse of this discourse will more fully appear why then should if seem strange that the residue of the mysteries of this Book should be unlocked and made obvious as well as the former Since the Spirit of God it self in the 17. Chapter hath laid the first ground work from whence as from a sure foundation we may have a view of the whole Revelation by collating Hystories times and passages one with another and lay them to their several characters and periods which the Spirit hath affixed to every remarkable revolution passage and Prophesie in this Book as a sure token and touch-stone to finde them out and make them manifest So that now the Revelation is no longer a mystery but a Book of History of memorable Acts and passages Wherein is fore told the several changes that shall befall to the secular State or Roman Empire and to the Church of Christ under the Dominion of that Empire untill it shall as that stone prophesied of in Dan. 2. Smite the Image on his feet and become it self a great Mountaine and set up upon the top of all Mountains And if we compare the Historyes and changes that hath hapned in the Romane Empire with the Revelation we shall discover clearly how far the accomplishments reacheth and what we may expect ere long So that the things represented in this Book are no more mysteries and hidden things but as clear and accomplished Acts unto us 2. The very Title and first entrance into the first Chapter first verse of this Book denies it to be a hidden mistery no farther then before the events do discover themselves for it is called the Apocalypse or the Revelation of Jesus Christ which God gave unto him to shew unto his Servants which shortly must be done which hee sent and shewed by his Angel unto his Servant Iohn Besides it is contrary to the clear letter of the Text that it should be a Book shut and sealed for in the 6. Chapter vers 8. The Lambs is found worthy to open the sealed Book and so discoveries are made unto Iohn and by him to all the Church of God 3. That little Book mentioned in Chap. 10. which more especially containes the fate or destiny of the Church to the end of the World was an open book and the Son of God in the end of the Revelation Chap. 22.10 plainly prohibiteth to seale the sayings of the Prophesie of this book for the time is at hand Therefore this hence clearly follows to set a check upon our supine and overly looking on this book We would rather have it sealed and hidden though the Son of God testifies the contrary then to bestow our industry with the help of the Spirit of God to seeks out the minde of the Spirit in it Truths are like treasures got by the forest labours are most sweet and precious but with all such slowbellies that think there is a Lyon in the way I leave with them these considerations Is it the Book or Word of God or not If it is as I hereafter shall clearly evince then study it Some good will come to the soule by it No Word of God is of private interpretation or written in vain it will stand in great stead Yea in the Alpha of this book and the Omega thereof in the first and last Chapters there is a blessing stored up for them that read and they that learn the words of this Prophesie and keep those things which are written therein for the time is at hand Chap. 1. ver 3. and Chap. 22. ver 7. And shall there a blessing be promised to all these that read hear and keep the words of this Prophesie and he that hath promised being most faithful to perform Yea these things saith the Son of God who hath his eyes like unto a flaming fire Revel 2.18 These things saith hee that is holy and true Chap 3.7 These things saith the Amen the faithfull and true wittnesse Chap. 3.14 And so closes in the last Chapter ver 6. that these sayings are faithfull and true Heaven and earth shall first pass away before one jota or tittle of the Word of God shall fall to the ground unaccomplished I say shall there a blessing be promised upon so faithful grounds and wilt thou not look after it I should judge blessedness worth the looking after seeing that hee that hath promised is most ready willing and able to perform But if it demanded what is the advantage what is this blessing that may accrue in reading hearing and keeping the words of this Prophesy I answer
and some others of suspected credit and of obscure note as Dorotheus Dionisius Eusebius Caius do oppugne it yet Epiphanius was so passionate friend to it that he reckons them among Heretiques that did reject it and Justin Martyr and Ireneus of sounder judgement and of singular piety did not only approve this book as canonical but wrote commentaries on it 2. Whatsoever that Caius was that fathers the Apocalyps on Cerinthus on whose report all his followers were misled yet the relation it self holds not any resemblance of truth for Ireneus Tertullian and Epiphanius who write very largely of the heresies of Cerinthus and his successors yet never mentions that he held this opinion of Chiliasme or the Kingdom of Christ on earth which they could not be ignorant of therefore this story of Caius concerning him and his Apocalyps is Apocryphal and a meer figment on purpose devised by the adversary to lessen the authority of this book see more at large hereof in D. Homes lib. 3. chap. 3. sect 3. Further if Cerinthus was the Author of this book doubtless he would have besprinkled it with some other of his errors that were peculiar to him as that of the creation of the world by Angels denying of the Divinity of Christ and affirming his generation to be only of the seed of Joseph and Mary as is testified by M. Baxter's book of Infidelity treating of the heresies of Cerinthus Carpocrates and their followers page 129. c. But in this book of the Revelation there is not one word to this purpose but rather the contrary strongly confirmed in many places thereof as the subsequent discourse thereon will manifest And lastly If it were granted that Cerinthus held and expected a riotous and luxuriant Millenary which is now disproved yet this of the Apocalyps hath not the least intimation thereof but of a Millenary of rest and joy in a higher and more spiritual key then ever the Church enjoyed on earth heretofore there is great difference between an earthly sensual reigne and to reigne on earth Saints may be on earth and yet be most spiritual so they may have a Kingdom here on earth and yet a most spiritualized and heavenly one which is fully confirmed in the 21 and 22 chapters of this book And so I have answered the first ground of suspecting the divine authority of this Apocalyps Secondly Hierome the great Antagonist of this book writeth that many learned men spake very sharply against this book and the whole matter thereof as not becoming the gravity of an Apostle being only a common history of things shaddowed under dark figures and hard kind of speeches I answer Rather it becomes and savours the excellency and authority of an Apostle being directed to the then seven famous Churches of lesser Asia carrying in it all along the spirit of Prophesie and the very steps sentences and figures of the old Prophets being full of pregnant testimonies of the Divinity of Christ and of this perfecting of the work of our Redemption and Salvation by his continual Intercession and providential acts of gubernation of his Church to the end of the world I confess the book in the figures and expressions thereof is dark and mysterious but that is not strange in prophetical writings as in Daniel Ezekiel c. It seemed good to God to set us on diligence to enquire into the dealings of God with his Church and people and not to over-slip the judgements of Gods providence which are reserved in God's infinite wisdom unto their appointed times of discovery that from generation to generation his people and Church may be comforted and supported unto the end of all Thirdly Dionisius aforesaid Bishop of Alexandria reasons very slightly against the divine authority of this book when he saith That it doth not suit with the gravity of an Apostle to cast up so oft his own name since in his Gospel he never nameth himself but only pointeth it out by some modest marks as these The Disciple whom Jesus loved But here in this Book in his Visions and Conferences with the Angel he hath never done with these kind of words I John This reason moved Dionisius to think that this book was rather set out by some other in his name then by himself I answer This opposition is but weak for he that writes a History or matters of Doctrine as the Gospel is mixed of both he need not often insert his own name for the truth of that depends on its present verity and other apparent circumstances witnessed unto by the spirit of God in miracles and its operations on the hearts of Believers But it is far otherwise with the Writers of Prophesie for that receives authority by the Author who is known to be a Prophet for in every Prophesie that foretelleth things to come we must enquire first who revealed it and then to whom it was revealed that the person being known to be a Prophet and to have divine Revelations we may give credit to it for otherwise who would give credence or faith to any of the Prophetical predictions or books of the Prophets before they saw them accomplished and fulfilled As to instance in the Prophet Jeremiah who maketh mention of his name at least a hundred times and the Prophet Isaiah how oft doth he repeat these words Isaiah the son of Amos And in Daniel's Prophesie we shall find his name more then threescore times repeated yea ye shall find I Daniel about nine times from the seventh to the tenth chapter and Paul when his Apostleship was called in question by some false Brethren and to shew the excellency of his Ministry how often shall you read I Paul an Apostle not of men nor by men but of Jesus Christ And why should it be accounted strange when John mentions not his name above five times in this whole book and with that modesty that none might doubt of the truth of this Prophesie Having wiped off the objections that have cast jealousies and suspicions on these divine Revelations I shall in the next place endeavour to clear the divine authority thereof and add some testimonies for that end and I doubt not but that being cleared there is no true christians but will receive this Book of Prophesies but as the Oracles of God The testimonies are of two sorts either from without or secondly within the said book Those from without are the general consent of the churches of Christ in all ages excepting in the heat of contest amongst some violent persons to the receiving of them into the Canon The Councels of Laodicea the third Councel of Carthage and the Councel of Toletan 5. cap. 16. decreed it to be received as holy and divine Scriptures Secondly it was so received by most of the ancient Orthodox Fathers as Justin Martyr Tertullian Cyril Epiphanius Lactantius Ireneus Augustine and many others and so this book is often quoted by them as of divine authority in their writings I shall
add the testimony of our late Assembly of Divines in their confession of Faith set forth in the year of Christ 1651. who do number this of the Revelation in the catalogue of the sacred books of God Secondly There are other testimonies very radiant and pregnant within the said Book to prove it of divine inspiration First In that it proceeded from so highly illuminated a person as John the Apostle the beloved Disciple of Christ was which hereafter I shall evince and being directed to the seven famous Asian Churches and being by them left unto all churches unto the end of the world as the last publique Legacy of the spirit of God in this kind must needs be from the special impulse of the spirit of God seeing God would never suffer such a palpable deceit to be put upon the churches and to continue so long without controul and under his own name so often reiterated in those Prophesies if it were not from God himself and by his Spirits direction approbation and providential preservation 2. It is clear and evident that this book is from the spirit of God in that it doth fully harmonize and agree with the other indubitable received books of God that treat about the divinity of Christ and the work of our redemption Thirdly and lastly Seeing those things are evidently come to pass that this book of Prophesies hath predicted and foretold as the destruction of the seven Churches of Asia the dethroning of the Dragon the rise continuance and the fall of the Kingdom of the Beast and of the Whore riding upon the Beast c. with divers other events and contemporaries with the former some whereof are long since evidently accomplished and the rest to be expected in their determined times and periods and to be sure that this is an infallible mark of a Prophesie coming from God when we see it come to pass consult Deut. 18.21 22 verses 2. I proceed to the second Question about the Title of this book having cleared and confirmed the divine authority thereof to wit who is the Author thereof Whether this John the Divine be John the Apostle and Evangelist or some other person First They that oppose the first do offer as their reasons the unlikelyness of the style and speech that there is between this book and the Gospel of John and his Epistles which two latter agree in style and many points of doctrine but this of the Revelation is very dissonant from them both To which I answer It is no marvel in the first two of the Gospel and his Epistles though he writ by the instinct of the spirit of God as unto the substantial Truths contained therein yet he was not so strict tyed up in the history of the Gospel or in the doctrines thereof and the Epistles but was left at large by the Spirit to follow his own expressions which he wrote according to his own genius and temper being high and sublimate but here in this book he must write those things which he had heard and seen and were delivered unto him besides the Spirit in this Prophesie keeps somwhat the like and the same manner of expressions characters and method as it did of old in the Prophets Ezekiel Daniel Isaiah and others that it might appear that the same spirit of Prophesie did joyntly run through them all and were endited by one and the same Spirit so that this objection does not at all hinder but that it may be Johns the Evangelist and Apostle notwithstanding the difference of the style in this of the Apocalyps and others of John's writings Secondly They that oppose give as another reason but unadvisedly that in all the Greek copies the Revelation was entituled not unto John Evangelist or John the Apostle but unto Iohn the Divine This rather proves the contrary for indeed I should desire no better argument to prove it to be Iohn the Evangelist's for all the Learned know that Iohn was by excellency and as it were by a peculiar prerogative called by this name of the Divine because it was as it were his peculiar office and work in his Gospel to write and maintain the Divinity of Christ against those Heretiques that opposed it in his time as the Ebonites Simon Magus Carpocrates Cerinthus and their followers Yet withal I must needs say that this word The Divine in our language is too narrow a word or expression for this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek is of more copious and extensive signification which makes much that it was the Evangelist that wrote this book for the foresaid reason because he was the great asserter and maintainer of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to be God and therefore had this denomination either from his work and so was entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Or lastly He acquired that peculiar Title to himself from the high Divine Inspirations and most eminent Discoveries he had from God beyond any others of Christs Disciples in those his Visions and so being very frequently and eminently conversant with God he might justly acquire unto himself the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of John the Divine but I rather think the former was the more genuine reason and ground of that Title In the next place in the affirmative I shall endeavour to confirm that this John who is the subordinate Author of the Apocalyps is Iohn the Evangelist and Apostle To this purpose consider what is written cap. 1. 9. when Iohn was in the Isle of Patmos under banishment and affliction for the testimony of Jesus and the Word of God that then he received his Revelations which doth agree with all antiquity and ancient Fathers who all testifie with one consent that Iohn the Evangelist and Apostle was there banished And secondly as a testimony from the best Antiquity as Aretas witnesseth Basil Gregory Cyril Epiphanius Ireneus Hippolite and most of the ancient orthodox Councels plainly avouched this of the Revelation to be Iohn the Apostle's This Iohn then the Author of this book was the son of Zebedee the brother of Iames Major or the great and the Kinsman of our Lord's and his beloved Disciple who was alwaies one of the three great witnesses with Christ in his most retired and eminentest actions and miracles of his whole life who after Christ had accomplished the work of our Redemption on the cross and was ascended he followed the work of his Apostleship and as Antiquity and Church history testifieth having with the rest of the Disciples after Christ's ascension received power from on high and the gift of the holy Ghost his Province fell in the lesser Asia for the work of his Ministery where it is very probable that he not only preached converted and founded those several Churches mentioned in the beginning of the Revelation in the Cities of Ephesus Smyrna Pergamus Thyatira Philadelphia Sardis and Laodicea but also it seemeth
because this of Christ coming in the clouds here is set as the general result and the main proposition of the whole of the Revelation wherein the great designe is to set forth Christ to come and the glorious estate of his Church here on earth before the ultimate end as will appear hereafter To demonstrate this a little plainer I set these Queries out of Zach. 12. collated with this place and that of Matth. 24.30 1. Was ever Iudah or Ierusalem since that Prophesie made to her enemies a cup of trembling Was she ever a burdensome stone to the whole earth to cut them in pieces Have ever the Governours of Iudah been like an hearth of fire amongst the wood and and like a torch of fire in a sheaf devouring all the people round about Or Were they ever since that Prophesie of Zachary in that strength that the feeble amongst them were as David and the house of David as Elohim c. Peruse the History of the Iews and consider whether you can find the least accomplishment thereof I next quere when was ever that eminent effusion of the Spirit of grace and supplication poured out on the house of David and the inhabitants of Ierusalem that they should look on him whom they had pierced and mourn for him with great bitterness each family mourning apart Was this done at Christ's passion by the obstinate Iews his crucifiers They derided him Or was this fulfilled by the small number of the Iews his Disciples the eleven who fled at his suffering They did not pierce him Or was this fulfilled upon those mourners in Acts 2 They saw him not when they mourned nor with their families apart nor saw him in the clouds and thereupon mourn for him and therefore as yet the main of this Prophesie is to be fulfilled Lastly Is this to be referred to the last resurrection or ultimate judgement I ask Is that a day of repentance of mourning and of grace That is a day of judgement unto the wicked and then Christ's dispensatory Kingdom of Grace is at an end 1 Cor. 15.24 Therefore to be brief and not to exceed due bounds I assert That here by seeing Christ coming in the clouds by every eye and by them that pierced him and that all kindreds of the earth should wail because of him is meant by John as Zachary meant namely that all the Tribes both Iews and Gentiles should see Christ coming in the clouds with glory as man before the end of all to the Iews and all his Elect with grace and godly repentance to the all other his enemies with horrour and confusion consult Jer 25.5 6. Zach. 2.10 11 12. Isa 2. throughout Object But here it may be objected That you make divers comings of Christ to judgement the one to the conversion of the Iews and the restauration of his Church to a glorious State and Reigne in the destruction of their enemies and another or second coming again before the final end of all things to execute the ultimate judgement But this is contrary to Scripture which mentions only of two comings of Christ the first in the flesh in the time of the Gospel and the last at the day of judgement to execute the wrath of his Father on all his impenitent enemies and the refusers of his Gospel I answer Christ's coming in Scripture is variously taken somtimes for his first coming in the flesh somtimes in Spirit of grace power and miracles but lastly and most eminently to judgement And in this his last coming there are several remarkable periods and events In the beginning and morning of this great day he comes to convert the Jews restore the kingdom unto Israel and to the church of Christ and to destroy antichrist and all the Saints enemies not utterly finally but of all power and dominion over the Church which is quite taken off by Christ and a sure chain or tye laid on their spirits of malice and on their Ring-leader Satan himself that there is none can hurt during this glorious reigne in Gods holy mountain This Restauration is the work of the morning of the day But the wotk of the evening of this day is the universal resurrection of the dead and to give final sentence on all the enemies of Christ that opposed him and his Kingdom and to give them their portions with the divel and his angels in that lake of fire that burneth for evermore see more at large hereof in chap. 20. So that there is not two last comings of Christ but two remarkable acts or events in this his last coming to wit in the morning and evening of this great day of his appearance Verse 8. I am Alpha and Omega the beginning and the ending saith the Lord which is and which was and which is to come even the Almighty Here the Divinity of Christ is plainly asserted who counts it no robbery to be equal with God and to take his attributes unto himself And that the person here intended by the Spirit is Christ is clear from the precedent verse the same person that came with clouds and was pierced is the same here described who is the Alpha and Omega and this is most evident by collating it to verse 11. and 17. where he that is the first and the last who was dead but now alive commands John to write what he saw and that was Christ verse 1. Christ is here called the Alpha and Omega which are the first and last letters of the Greek alphabet and which is and which was and which is to come even the Almighty Out of which description of his person Note Observ That Christ is one and the same infinite almighty and eternal God of himself with the Father from everlasting By him all things were made in the beginning and without him nothing was made and by him all things shall end This eternal Word or Christ was with God from everlasting and this Word was God and therefore takes unto himself the essential and absolute incommunicable properties of God unto himself and therefore this is a most express Scripture if there were not any more of this consort in the word of God wherein it abounds to â—ay low the reasons of the greatest pretenders to reason in the world the reasonless Arrianized Socinians of these times who deny the Divinity or Godhead of Christ Collate with this to this purpose verses 4 and 5. of this chapter Verse 9. I John even your brother and companion in tribulation and in the kingdom and patience of Jesus Christ was in the Isle called Patmos for the word of God and for the testimony of Jesus Christ John in this verse describes his condition and the place wherein he was when he received this Revelation using the loving and common Christian compellations of brother and companion in tribulation the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fellow commoner or fellow-sharer in affliction From whence by the way observe from
and catholique instructions in his mouth The divel or the divelish preacher answered him that whilst he preached good and sound doctrine unto his auditors and they were not followers of it he had his end even the aggravation of their condemnation for their neglect inproficiency and contempt of such good doctrine surely how this odd designe should come into the divel 's head I know not being a liar from the beginning and the truth abideth not in him nor will confess it no further then he is compelled to do it by an over-mastering divine power this were indeed to destroy his own Kingdom and God never sends the evil spirits to be the messengers to provoke to break off from sins to live to God holiness and works of reformation his very nature is contrary to such works and therefore is the great hinderer not the promoter of them This is another mark to discern of what spirits visions are of Thirdly Another distinguishing mark is That in respect those visions and raptures of spirit carries with them a terribleness in the strange apparitions therein they leave a high and strange impression of spirit upon the parties under them and those that are from God leaves always behind them when they are passed away a holy awe and reverence of the divine Majesty and glory and a contempt of themselves and their own worthlesness Isaiah the Prophet when he saw the Lord and had discoveries of his glory he could call out Wo is me for I am undone I am a man of unclean lips for my eyes have seen the King the Lord of Hosts Isa 6.5 Iob also confesseth cap. 42. 5 6. Now mine eyes seeth thee I abhor my self and repent in dust and ashes The sight of divine glory and majesty doth always humble in that it brings to sight our own worthlesness even in our best attainments in respect of it which causeth a godly sorrow Now the contrary spirit brings contrary fruits and effects as pride vain-glory c. and therefore not difficult to be differenced in their operations Fourthly Visions extasies or raptures of the Divine Spirit though often they may much grieve and trouble their spirits that are under them as in Dan. 7.15 and 8.27 and take away their senses for the present and their strength and comliness and make them as it were faint dead dumb and breathless as in Daniel cap. 10. 8. 15. 17. verses and as Iohn in verse 17. at the vision of Christ he fell at his feet as dead and in the examples of Zachariah Paul c. yet after they are passed they have no impairing in the parts either of their bodies or souls but rather a greater glory put upon them as Moses whose face did shine coming from the presence and visions of God Paul grew a most eminent light and the highest of all the Apostles after he was strucken as dead with his converting vision Acts 9. Iohn here receives great and high revelations from Christ after he was stricken as dead at his feet by the glory of the vision God is no hard master none were ever losers to be his instruments in this sort for unto such he commonly adds greater additions of parts grace and glory But on the other side by the evil spirit's raptures or possessions many have not only lost the due temperature of their reason and understanding and so become altogether besotted and wittols but have also their bodies impaired by the hard service of their master Hence it is that as it is reported and commonly by experience seen of witches and such wretched creatures that are truly bewitched by the spirit of delusion and have given up themselves as servants to his will have the faculties of their souls so impaired and hurt by his possessions and daylie disturbing of them he being an Apollyon or destroyer from the beginning that being broken in their reasons they conceive in their raptures that they are transformed into strange shapes of cats dogs hares c. and in an instant to be transported and carried into far places distant and in and out to houses though the doors were shut things in themselves above the efficiency of any creature and contradictory to nature and all its works and unless persons of such belief makes two Omnipotents it can never stand Indeed the true ground hereof and of all their confessions in this kind proceeds from hence that the divel from whom they have their frequent extasies and raptures hath so befooled them in their understandings that they do verily believe those things to be really done and acted which the divel does represent unto them in their extasies and trances and so when they are out of them having lost their reasons believes and often confesses them to be of truth though many of them be impossibilities in nature without a miracle and had never a being further then in the fancies of their confused and disturbed brains This is the reward of the divel 's instruments in this kind Fifthly and lastly If all these former distinguishing marks fail for a hypocrite may go very far in complying with the signs of God's word yet herein he cannot deceive to wit in the truth of his vision or revelation in the event thereof this will be sure to try him whether his vision be from God or not Events discovers visions and distinguishes prophets Jer. 28.9 The prophet which prophesieth of peace when the word of the prophet shall come to pass then shall the prophet be known that the Lord hath truly sent him and this is according to that of Deut. 18.21 22. The question is How we shall know whether a vision be from God or not Look to the event if it comes to pass it is of God if not it is a lie Jeremiah prophesied against Jerusalem Hananiah and other false prophets the contrary Jer. 28.2 3 4. Ahab feared not to go against Ramoth Gilead whiles Zedekiah the false prophet told him Go and prosper 1 Kings 22. but when the words of Micaiah proved true to Ahab in his destruction then the false prophets were confounded and Zedekiah ran into an inner chamber to hide himself 2 Kings 22.25 Object But hath not the divel often foretold the truth of events Yes but not with that clearness as the divine Spirit does he leaves no hesitation or doubting on which side the overthrow will be The Beast together with the false Prophet and their adherents must be taken and destroyed the Saints must remain the conquerors Satan in his predictions is but as a good guesser or conjecturer at best to keep his credit good with his complices he gives out his predictions in riddles or aenigma's as of old in the Oracles at Delphos Aio te Aeacides Romanos vincere posse Or that of Croesus Croesus Halyn penetrans magnam pervertet opum vim Both which may be taken in a diverse sense which the constructors took in advantage as to themselves and so proved to both fatal in not
first vision Iohn saw seven golden Candlesticks and in the mids of them one like the Son of man c. Some may conceive that this person here represented in the likeness of the Son of man to be some Angel and not Christ because he is said to be like the Son of man and not the Son of man but an Angel which Christ deputized as v. 1. to give these visions unto Iohn But to refel this opinion I offer these reasons First He is called the Α and Ω in verse 8. and in chap. 2. vers 18. where the same person is described he is called the Son of God Now sure God would never give these Titles and his peculiar Attributes unto creature-Angels but unto his Son who is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only consimiliar but consubstantial with the Father and who counts it no robbery to be equal with God For unto which of the Angels hath he said ye are the Α and Ω the first and the last Or ye are the Sons of God Or unto which of the Angels hath he said as in verse 18. ye are alive but ye were dead or ye have the keys of hell and of death Surely no creature in heaven or in earth will take these high Titles and Prerogatives unto themselves but Christ himself and therefore this likeness of the Son of man in this vision must needs be Christ And by the way I would have the observant reason take notice that it is not very difficult to discern what visions in this book are given forth by Christ and what by Angels by observing the descriptions of the parties that gives them for the principal and most remarkable visions Christ gives out himself but the less principal he discovers by his ministers the Angels But to leave nothing in the dark Some may say Why may not this be the Father who appeared unto Daniel chap. 7. 9. who is there called the Ancient of days whose garment was white as snow and the hair of his head as pure wool his throne was like the fiery flame and his wheels were as burning fire The description of this person here in Daniel is almost the same with this in the Revelation comparing the 11. 14 and 15 verses together I answer first The Learned do observe That neither the Father nor the holy Spirit have ever appeared in the likeness or the shape of man Secondly The Anthropomorphites have abused this place to maintain their gross opinion of the corporiety and circumscription of the infinite Deity and therefore the all-wise Spirit of God to prevent the mistakes of man about the invisible and incomprehensible nature of God describes this vision of Daniel in the likeness and appearance of things not that they were materially so It is the likeness of a Throne and like a fiery flame c. And in the 13 verse like the Son of man no true substantial body nor material visions Thirdly I answer This must be the person of the Son in the likeness of man for the reasons immediately foregoing who was dead but is alive and he that should attribute this to the Father or the Spirit should want some Hellebore Lastly This must be Christ because we find in Scripture that Christ hath often appeared in visions like unto man Dan. 7.13 I saw in the night Visions and behold one like the Son of man Ezek. 1.26 and Rev. 14.14 I looked and behold a white cloud and upon the cloud one sate like unto the Son of man and that this was the person of the Son and not the Father or the holy Spirit is most evident from verse 18. of chap. 2. where one and the same person that is in the 13 14 and 15 verses here described in the mids of the seven Churches or the seven golden Candlesticks who had his eyes like a flame of fire and his feet like unto fine brass in the 18. verse of chap. 2. he commands John to write to Thyatira one of the seven Churches These things saith the Son of God which hath his eyes like unto a flame of fire and his feet like unto fine brass Therefore to be brief that person that is here called the Son of God is neither the Father nor the Spirit but Christ the eternal Son of God Quere But was not this appearance then in the likeness of the Son of man truly man or Christ the Son of man Seeing you hold it was the person of Christ was it Christ according to his manhood I answer It was Christ but not Christ as the Son of man for it is a maxime that nullum simile est idem and here he is called like the Son of man therefore not the true and proper Son of man The heavens was to contain his manhood until the restauration of all things though his Divinity is ubiquitary omnipresent and omnipotent yet his manhood is circumscribed and terminated unto one place at once if it be in heaven it cannot be on earth it ascended there Acts 1.10 11. and Stephen saw him there even the Son of man at the right hand of his Father in glory Act 7.56 not by a visional representation but truly and really As God gave Stephen this glorified sight of the Son of man in heaven so God doubtless fitted and qualified his organical instruments of sight above their common pitch to reach an object at so high a distance when God will work wonderfully he can turn Nature out of its proper frame either in elevating it beyond its own power of production or to hinder it in its own peculiar operations He can make the Sun to stand still as in the days of Joshua He can make the eye to see a thousand miles distance as unto Stephen he can bind up the fiery flames that they shall not hurt or burn as unto the three children in the fiery Furnace walking therein without scortching a hair But to return If Christ as the Son of man be in heaven then he is not on the earth he is not transubstantiated or consubstantiated into or with the Bread in the Sacrament as the Papists and some Lutherans dream of But secondly I answer Christ here appears to John as he did to the Prophets of old before his Incarnation that is to say by his Deity and Godhead being transfigured into the likeness of man and taking up the form of man as being most sutable to the capacity and nature of man and so manifests himself in the shape or form of man otherwise the Divine Nature in it self is invisible as in Dan. 7.13 and 10.5 Ezek. 1.26 Rev. 14.14 Before Christ's Incarnation he appears in the likeness of man to show that in time he would become the true and real Son of man by assuming flesh into union with his Godhead and since his Ascension he appears in the likeness of man to teach us that one day he will in the true humane nature come again to judge
very sin abundantly witnessed against by God in most of the old Prophets When as some would stand up and prophesie peace when there was no peace as Ezek. 13.10.16 And what have they to do with peace while their hands are full of blood and iniquity I could wish it were not the sin of some of the pretended Angels of the churches in those days where is that faithful one to be found It may be one of a thousand that as a true Angel or Ambassador from Christ will deal roundly with their sins and tell Israel of her sins and Judah of her transgressions Good Physitians will search the wounds thorowly the rather for to cure them It is also Christ's method to lay open the wounds and sins of his churches that so he may like the good Samaritane pour oyl into them and heal them and bring to repentance Christs Ministers should follow their master's pattern deal faithfully simply and roundly with the sins of their people according to Gospel rule in that case provided and not as many do speak peace and words of comfort the true portion of spiritual members of Christ unto professed enemies to Godliness and the Saints scorners and deriders of Christ's ways and ordinances drunkards swearers c. what have such to do with the childrens bread so continuing unrepentant and obstinate It is much to be feared for this lukewarmness of many Ministers and churches it will come to pass that Christ wil spew them out of his mouth cap. 3. 16. as he did the church of Laodicea and the church of Israel of old Mat. 21.43 I shall only add that of Ezek. 13.22 23. to be seriously considered in the close of this point The Prophet speaking to those that sowed pillows under the Arms-holes because with lies ye have made the heart of the righteous sad whom I have not made sad and strengthned the hands of the wicked that he should not turn from his wicked way by promising him life Therefore ye shall see no more vanity nor divine divinations for I will deliver my people out of your hand and ye shall know that I am the Lord. Observ 2. Another correllary hence riseth That all churches and persons ought to have and receive a due acknowledgement of all graces and vertues that they are eminent in though chargeable with many defections and failings otherwise Christ spares not to acknowledge but makes honourable mention of the graces of the churches in this and the next chapter though otherwise many aberrations and failings were laid unto their charge Though the church of Ephesus was to be reproved for the coldness in her first love yet she had these commendable vertues and graces in her constancy and patience under sufferings for Christ's sake and hatred to all evil workers and false lights and Apostles that come with doctrines destructive to the great fundamental or corner stone the true doctrine of faith in Christ and so Christ proceeds with the other churches in the like method and lays a commendable character on them all for those graces in them worthily calling for it Paul could give a just acknowledgement to his brethren the Jews though otherwise perverse enough bearing them witness that they had a zeal to God though not according to knowledge Rom. 10.2 And Christ told the Jews and spoke it with approbation and to their commendation Ye believe in God believe ye also in me It is the great fault of most of professors of these days of all sort of perswasions that they will not almost acknowledge him a brother in Christ or give him the right hand of fellowship that is not baptized into the same opinions and interest with himself but this rather savours of a spirit schismatical and factious then of a meek christianlike peace-making temper which will bear all things that are indifferent rather then break the communion and unity of brethren who have put on one Lord one Faith one Baptisme O! what a lamentable practise it is for such as are Presbyterians to rake up all the faults and dirt they can and cast it in the faces of Independents And again for Independents to cast it back on the Presbyterians and both of them to cast it in the faces of those called Anabaptists and they again as ready as the former to repay it back again Why Have you so learned Christ O! for shame let all that fear God of each sort be ashamed of this unchristianlike practise let it not be told in Gath nor published in Askelon but follow the steps of your common Saviour what you see of God in your brethren commend it encourage it cherish it Though there may be failings in each sort and that great ones yet for that grace and appearance of God in them love them honour them and think better of them then of thy self though thou mayst be righter in some externals of Worship then they yet they may be righter then thee in doctrinals and though thou art sounder then they in doctrinals yet they may be the more holy and better men I speak not this to comply with any corrupt doctrine or worship but to give every one his due titles of honour love and commendation for their gifts and graces and for their faults and failings deal with them in a spirit of love and charity Gal. 6.1 for their recovery and repentance according to Gospel order for so thou mayest win thy brother but by the other way thou art sure to drive him farther from thee It is observable that the Familistical Notionists the Quakers in these days are highly baptized in this sin and out run all others in this uncharitable and unchristian-like practise they are sharp censurers of all others churches and persons that will not run in the same fanatique wilde courses with themselves and which is strange and most observable is that they never will acknowledge nor give a due commendation to any though never so self-denying and godly and filled abundantly with all the graces of the Spirit unless they take up the same mad opinions with themselves and therefore not strange when they have lost the spirit of love and charity and in stead thereof are filled with a spirit of self-fulness and pride that they tread under foot the blood of the covenant as an unholy thing and so carried on to damnable and blasphemous opinions and heresies Amongst the many reasons that we ought to give a due acknowledgement to the graces in the godly these are some 1. That God may have the due honour as the author of them 2. Because all graces are of the same Spirits working and therefore worthy of honour wheresoever they are found 3. For the encouragement and cherishing all persons under all hardships and afflictions in acquiring and maintaining those graces alive fructifying and effective 4. And lastly That their sins may not so discourage the godly as to think nothing praise worthy in them whiles they have many things in them worthy to
be praised cherished and followed as having the impress of the Spirit on them Christ having given his approbation of the sufferings constancy and patience of the church of Ephesus for his names sake and taking notice thereof as their works catexochen I know thy works that is I take notice of these your graces and works of suffering patience and zeal against such workers false Teachers and false Apostles and these are your good works worthy of commendation and imitation in you Now in all our actions observe there must be many circumstantial ingredients to denominate them by the name of good works according to that old rule A Quo cui quomodo quando First They must proceed from a true Fountain God's Spirit must be the first Mover and Author of them corrupt Nature can produce nothing higher then it self Rom. 3.9 10. God can look upon none of our duties or works with an eye of complacency unless they have in the first place his stamp upon them Secondly Cui You must examine to what ends and to whom to whose name and glory they are directed if we sacrifice to our selves for our own ends and advantages our sacrifice is in vain an abomination and as the cutting off a dogs head in as much as we do it unto our selves and not unto the Lord consider Isa 1. A good action or work may lose its crown for want of a right end If we pray repent mourn for sin c. which are necessary duties yet if we only respect our selves and our own ends to wit to be freed and delivered only from wrath to come not having an eye to the sanctifying of God's name thereby we may lose much of the comfort of those duties if not the duties themselves become sin unto us for all must be done unto the glory of his Name Thirdly You must consider the Quomodo In what manner works are to be done to denominate them good they must not be done Pharisaically to be seen of men so they lose their reward The sufferings and patience of the church of Ephesus for the name of Christ were highly commendable graces in them yet if they should affect them as the popelings do to attain to themselves the glory and name of Martyrs they had their rewards The Familistical Quakers of these days do most perversly walk in the same steps highly affecting sufferings and rushing thereinto not considering the Cui nor the Quomodo neither to what end they do it nor the manner how they do it Indeed persons may suffer justly for their pertinacy and obstinacy against Magistrates but not for the name of Christ unless in his providence he calls them to it Therefore Fourthly The Quando is also to be considered the time when they are to be performed To bestow a beneficence on a rich person or one that wants it not it cannot be called an act of charity for they are able to make retribution for it but to do it towards Christ's poor afflicted members when their wants and necessities call for it then it is truly a good work Secondly To draw sufferings on ones self for ones pertinaciousness in opinions not relating as necessaries or fundamentals unto salvation and so disturbing the peace of Commonwealths in the promotion thereof this cannot be termed a suffering for Christ's name But it must be clear and real Truths that justifies a soul in his sufferings for it that the soul and conscience be kept undefiled thereby and so become a faithful witness unto Christ and the Truth when God calls him to it in clear dispensations of providence See more hereon in v. 9. of the former chapter Fifthly in the last place understand That the best and choicest of our works though they are all rightly circumstantiated as aforesaid yet strictly and simply in themselves according to the rules of Justice they are not to be called good works for so and in that sense God is only good Mark 10.18 and our best works being mingled with much weakness and imperfection in the production of them though the agency of God's Spirit is manifestly in them yet passing through corrupt conduits and the hands of sinful instruments they receive a tincture of the vessels and defilement from the sinful Agents that do produce and effect them and so singly in themselves are sinful and imperfect But as our persons are accepted in Christ our works though otherwise weak sinful and imperfect in themselves being performed in the sincerity of our souls God accepteth as good holy and perfect as being done and presented in the name of Christ and upon that altar that both sanctifies the gift and the giver In vain to seek for an acceptation of our works before our persons be in Christ then he accepts the will for the deed and our works though weak and imperfect in themselves yet in Christ and as flowing from his divine efficiency they are accepted of God as most holy good and perfect I shall in the next place consider more especially what was commendable in the church of Ephesus which was the labour and patience they under-went for Christ's sake which did manifestly appear in their zeal against evil doers and false Apostles which they could not bear From hence Note Observ That it is equally burdensome troublesome and grievous to Christ's faithful churches to have evil doers and false teachers amongst them The one doth corrupt their manners the other their judgements the one is pernicious in their examples the other in their doctrines the one destroyeth the life of godliness the other the truth of God and where the one is tolerated the other follows also for if evil workers are forborn in the churches their judgements will be soon corrupted to endeavour to uphold their more corrupt practises for such as keep not to the commands of God he gives them over judicially to embrace and follow false Teachers and to believe lies and vanities And secondly When false Teachers are tolerated quickly follows evil practises When in the time of the late Bishops in opposition to the godly it was asserted that the Law that required the observation of the Sabbath was not moral but only humane and Ecclesiastique what followed that false teaching but most profane and wicked practise of carding bowling sporting revelling drunkenness and all sort of profaness upon that day Uprightness in life and doctrine are the two pillars of a church and where one fails the other will soon fall to ground after they are as inseparable twins the corruption of the one will be the death of the other It is to be observed as soon as these primitive churches entertained false Apostles amongst them we presently hear of the obscene Sect of the Nicholaitans following the divel will not be contented to corrupt the head only but the heart also and if in the first place he corrupts the heart the evil affections will soon fume into the judgement and darken the understanding wherefore a use of caution
they in this particular witness the Jesuitish Sect with their many pretended miracles voluminous interpretations of Scriptures Councels Fathers Traditions super-numerary Sacraments c. I confess it is the common trade with all new and false doctrine-mongers to amuse the vulgar with their intricate Scriptural glosses that so thereby they may the better swallow down the hook or poison undiscovered within the artificially composed bait and pill and as the fish Sepia darkens the water with its inky humour to avoid the hand of the Fisher so do these serpentine Fry so cloud the truth with their polemical discourses that unawares they have brought many heretical Syncretismes upon the church of God under the pretence of Scriptural truths and reasons but notwithstanding their high pretence to Scripture and Reason both are undermined by them and have endeavoured the overthrow thereof by their strange conclusions which are both false and opposite to the truth as it is in Jesus Now understand that I hold not that every difference of opinion about the externals or accidentals of Religion is sufficient to denominate the holder thereof a heretique or false Teacher for then which of the Fathers would go clear nor but few if any of their Successors But that truly and really denominates a heretique or false teacher is the holding and maintaining such errors as directly strike at and will subvert the foundation Now this is the foundation article That ye believe in God and in Jesus Christ whom he hath sent for this is life eternal John 17 3. And that doctrine that strikes at this either directly or consequentially is heresie and false doctrine and therefore justly were they called false Apostles that went about to add Circumcision unto the Gospel and said they could not be saved without it Acts 15. This was to nullifie Christ's sacrifice and satisfaction and to make Christ of none effect as the Apostle Paul tells the Galathians That hereby they hearken to a new Gospel Therefore it is of plain and easie discernment for a competent spiritualized Christian to make discovery of a false Apostle Prophet false Teacher or Heretique by the doctrine he brings For first If it strike at the root or tends to the subversion of the true fear of God and godliness it is of Satan and from hell Next If it strikes directly or consequentially at the subversion of Christ in any of his offices be sure that doctrine is not of God for there is no name way or practise under heaven whereby we may be saved but in the name and faith of Christ who is the alone way unto the Father and none cometh unto him but in and by the Son all other ways are not only broken reeds but dangerous this only in the Son is eternal life 2. In the next place false Apostles and Teachers may be discerned from their false calls or missions and this will the better be evinced by first considering its contrary the right Call of true and faithful Teachers and Apostles of Christ and their Call was either first from God or secondly from the church God's call is by giving abilities gifts and affections sutable to the work and office that he ordains him for He gave some Apostles some Prophets some Evangelists c. and so when God sent Moses he furnished him for the great work he appointed him to Moses pleads his unaptness and slowness of speech but God said Go and I will be with thy mouth and teach thee c. Exod. 4.12 and so unto all the Prophets of old God came with his Spirit upon them and filled them with a sufficiency thereof before they were sent upon their errands God calls Apostles of Fishers and makes them Fishers of men and so spirits them and enables them that they fear not the faces of men nor the learned of the world for he tells them Go preach and lo I am with you to the end of the world that is by a peculiar assistance by his grace strength comfort direction Spirit Those that Christ calls and sends he gives them a full supply of all gifts and graces necessary to discharge their respective services Secondly God's call gives affections and heart unto the work he moves strongly by a secret impulse of Spirit on the soul that he sends on his employments it will not consult with flesh and blood but will on as Paul did in the work of the Lord without hesitating or securing his carnal interests Yet secondly This call must proceed orderly unto the exercise thereof since extraordinary Gifts and Calls are ceased the mediate call must concur to set the seal and authority upon the first God's giving to a man the call of abilities parts and affections to an office do not really and ipso facto invest him in that office it maybe said that he hath jus ad rem but not jus in re he hath a potential right thereunto but not a right of possession for Christ hath delegated that power unto his church of setting their publique Signature upon all Officers for his service for whom God qualifies with a call of abilities he is only judged and deemed fit for the Ministry of Christ but not really a Minister or Officer of Christ before he is ordained thereunto by the church by the first call only he may perform many good duties and services unto the church as an able and faithful Disciple or member but by the conjunction of the other he can do it ex officio and authoritatively Therefore such as pretend their call to publique offices as Apostles Teachers Pastors c. only as from God and contemn the other from the church surely I am of judgement as unto their mission they are false Apostles and are neither called of God nor man for if their call of abilities was from God as they boast of then it would manifest it self to be of God by a submitting to the wisdom of God in the order of the dispensation of his Ordinances in his word Therefore both conjunct together makes up a compleat officer and shining star within the church In the next place Those that boast of their callings from the church and want the first call of God of abilities they are good for nothing but as unsavoury salt to be cast unto the dung useless to any service they will not serve so much as to make a pin in the house of God such are false Apostles to the purpose fit to be spewed out of all Christian churches in the world Wherefore all faithful christian assemblies should have a special care not to admit of such who can only manifest their call from man and not from God in competent gifts and parts fit for so high a calling They cannot work at all to edification in the Lord's house for they want supplies to that end We know an Artificer can do little work without his tools or instruments but unto those who should be employed about spiritual buildings if God hath
christians and churches do much abate and fail in their first zeal and love to Christ and his ways in a short progress of time after their conversion or from their first entertainment of the Truth Paul did much complain of the church of Galatia in this particular at their first entertainment of the truth they were so full of affections and zeal that they were even ready to pull out their eyes to do Paul service who was their great Apostle yet shortly after he complains of them as if they had entertained another Gospel and exclaims O foolish Galathians who hath bewitched you It seems Ephesus was much faulty herein and so were divers others of the primitive churches and therefore the Apostles were very urgent and pressing in their preachings to maintain love alive and of the three eminent Gospel graces Faith Hope and Charity charity has the precedency First in regard it hath a more extensive object then the other two faith and hope respects only God and eternal glory as their object charity hath not only God for its object but the Saints also Secondly it hath the precedency in that love abideth in glory when faith and hope ceaseth Thirdly it is as the soul and life unto other graces faith it self is but as a dead carcass unless it be enlivened by love To know and entertain the Gospel and its truth is an excellent gift and quality yet if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receive the truth in the love thereof we may know so much as may justly condemn us for our unproficiency but not save us for want of love Indeed I could wish that this were still a paradox That the love of christians is waxed cold for it was once a hard saying to be a christian and to want love I have read that some christians of the first ages after Christ were so famous amongst their heathen adversaries for this grace of love that they were ready even to die one for another whereof their very enemies taking notice with approbation when they would commend the love of any they would say proverbially that it was like the love of christians but now O christians Quantum mut ast is ab illo It was far otherwise with you at your first coming to the truth then it is now then every one loved one the other for the truths sake At the first breaking out of light in England from under Antichristian clouds and darkness every one had his breast on fire for the promotion of truth and godliness Presbyterian Independent and Anabaptist were then all under the notion of Puritans and Non-conformists zealous for the common cause of advancement of Christ and his Gospel what is the cause that ye have now left your first love both towards God and towards one another Is God and Truth grown less lovely then at first Or were you mistaken then in the right objects of your love I rather fear of the both that the God of the world hath blinded you when ye seek to advance every one his particular interest by rearing one the other most uncharitably as bears not as christians who are meek full of bowels of compassion easily to be entreated c. Have ye not one Lord one Faith one Baptism one Spirit one Scripture one common hope of Salvation and yet look upon one the other as the Jews did on the Samaritans and that for some small differences in circumstantials of Religion It would better besuit christians to be like the good Samaritan that will be ready to pour oyl and wine into the wounds of their afflicted brethren not vinegar and gall which was the work of those that piercd Christ not of his followers and disciples Tantane Ira Fratrum Sed praestat motes componere fluctus In the next place all sorts of christians have sadly experienced the truth of this position that they have forsaken their first love Where is the love of the Presbyterian to his Geneva model as if it had been the very Elixar of all church Discipline Was he not even fire and sword against Episcopacy that stood in his way as a bar to the advancement of his Form and now Episcopacy being down and the aspect of authority benigne towards them yet how remiss and cold are they in setting up their Elders I believe they fear the Iure Divine of it and therefore will not move a foot farther without a Soveraign hand for to support it but all this shows they have much abated in their first love Next What is become of the ardent affections and frequent private and publique exercises and assemblings of the Independents Were they not the only men in the world in their first appearance that carried the face and judgement of Saints yet now how remiss and cold they are grown all see How formal or rather carnal are some of them become that were once as fire in the hearth and in the sheaf ready to warm and enflame all that came by by their ardent affections and duties Yea are not many of them that would not be satisfied otherwise but with hewen stones for the building of the Temple evidentially visible Saints for the House of the Lord now content and sit down satisfied in a parochial congregation of a mixed multitude the tenth whereof if so much be good wheat amongst the pile of chaff that answereth that part which they have for their maintenance they may account themselves most happy ◠And lastly How is the great zeal of the Anabaptists so called slaked There was a time when they would compass Sea and Land to make a proselyte at their first appearance how strict they were to Discipline and Order that they might justly be called above all others the Disciplinarians Yet now how remiss they are unto it all know by a too large toleration of errours amongst them And how flat their zeal is for the promotion of the truth all see yea strange how they are changed from their first principles who at first loved one the other as christians and for the Truths sake yet now who more worldly or haughty then they Therefore seeing ye have all come short of your duty and made a defection from your first love take the exhortation of the Spirit in the next verse Verse 5. Remember therefore from whence thou art fallen and repent and do thy first works or else I will come unto thee quickly and will remove thy Candlestick out of his place except thou repent The Spirit sets a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Memento home on the affection and zeal-fallen church of Ephesus and to re-mind her of her first state and condition when she had a greater measure of zeal and love both towards God and his Saints then now she had that that consideration might so work upon her as to make a renovation in her affections and to be-think her self of a recovery of that measure of zeal and love which once she had and bring forth such fruits
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
so called for on the performance of every condition by vertue of compact it hath a legal influence merit and causality unto the production of its end Neither indeed is there any such compact in the Word since the fall of Adam that on the performance of any conditions be they never so Evangelical as Faith Repentance c. Justification or life was promised thereupon only the condition of the old covenant between God and man was death upon disobedience and life upon obedience Man having forfeited the one by his disobedience Christ steps in as the Mediator of a better and surer covenant and makes his soul an offering unto death which was the full performance of the penal condition due unto the sinner and so absolutely purchased a blessed seed unto himself and on such stable conditions performed altogether by himself that they cannot possibly forfeit their inheritance being in so sure a hand and are still heirs though whiles under years they differ not from servants that is whiles under sin and unregeneracy are still in bondage until faith come to discover their heirship and interest unto the purchased possession and in the mean time by evil works they are as enemies strangers and aliens to God and the commonweal of Israel according to the old Legal distinction they have notwithstanding Jus ad Rem though not Jus in Re. And though I deny faith or repentance to be conditions properly so called in the covenant to life or justification yet I say they are required in the same new Law Covenant or Testament as conditions improperly so called or as conditions in order preceding one the other and as benefits of the same covenant But seeing the word condition is of late glown so rampant and overmuch perfumed with the Spiceries of Rome I shall willingly let it lie as that other term of merit which in their first births were more innocent and inoffensive and shall rather call them as duties and qualities required in the new covenant by Christ as necessary in all his redeemed ones to life and salvation And when I say they are duties necessary I would be understood not absolutely necessary but virtate precepti and virtute medii unto all such as are capable of their duties but not unto Infants or Idiots that want the use of reason for to believe and repent are acts of the will and understanding which Infants or Idiots are not capable of and therefore we exempt them from salvation dying so if the condition of faith was absolute and peremptory as Augustine once dreamed and therefore was called durus pater Infantum and all others must conclude the like harsh judgement on them also that hold actual faith and repentance as absolute necessary conditions unto justification and life But again If it were true what the Arminian says That none are saved but on the condition of the To credere or act of faith and none damned but for unbelief then I re-assume that some persons according to this are neither damned nor saved for Infants dying such as aforesaid cannot have by reason of their incapacity the act of faith nor unbelief which is a privation by refusal or resistance of the truth made manifest Indeed such absurdities do they incur that assert such absolute conditions in the covenant of grace to be done on man's part yet I say they are absolute and peremptory on Christ's part to be performed and he having fully finished all the conditions for his elect ones by his death though some of them dying Infants yet are saved by vertue of that everlasting covenant made with Christ in for and on the behalf of all his chosen ones of whom he will not lose one which the Father hath given him From this precedent discourse you may plainly conclude that though I grant repentance a necessary Gospel duty and for divers good ends it is ordained so yet do not in the least place it in any subordinate causality joyntly with Christ in the work of our salvation but only as our duty thorowfare or way thereunto commanded and instituted by Christ as part of his new Law that he himself might have the pre-eminence in all things and the name and glory alone of our salvation And this hereon shall suffice See more hereon v. 23. Observ 2. Another Note hence is That the doctrine of judgments and threats is a very useful Gospel doctrine When Christ hath passed with his doctrine of grace and offers a reconcilement freely if the sinner will but turn from his iniquities and repent and yet the sinner will refuse his gracious terms he hath another burden to tell him that after he hath refused so great salvation he can cast both soul and body into hell fire the most obdurate and incorrigible child must have the sharpest rod a smile or a love-token will work upon the ingenious but saith Solomon a rod is for the back of a fool Neither is judgement a strange work unto Christ for as he is related unto his church as a Saviour and a Father respecting his grace and loving kindness so he is as well a Judge and a Legislator and so may justly chastise his church as contemners and transgressors of his Royal Law If he calls us to repent which is part of his new covenant Law as he did the church of Ephesus and yet go on obstinately in sin justly may he remove his candlestick from amongst us If his Lamb-like quality of mercy and grace will not invite us to return he can roat as the Lion of the Tribe of Judah which will cause us to call upon the mountains to fall upon us and to hide us from the presence of the Lamb wherefore they are much mistaken that would shut out as useless the doctrine of threats and judgements from the Gospel which are to be preached soberly and conditional not peremptory and absolute for if there were not a curb and fear of loss and punishment the wanton straying soul would hardly be reclaimed though the more tender hearted the apprehension of grace and love might reclaim and mollifie Observ 3. Another Observation is To take off God's candlestick or to unchurch a Nation or people is the most grievous of all God's judgements Christ could not afflict the church of Ephesus with a greater loss then to remove his church from among them for hereby First Privatively His glory and special presence of grace and favour is withdrawn Secondly The guidance light and comfort of his holy Spirit is departed Thirdly His Ordinances are all defiled and vanished Fourthly His special protection is withdrawn also Fifthly and lastly Instead of his gracious presence they have his presence in wrath judgements and fiery indignations Instead of his Spirit of light and comfort they have the dismal spirit of darkness errour and despair instead of Christ's holy Ordinances they have the Divel's sacrifices and instead of God's special protection over them they are carried captives by Satan to all foul and
called christians were truly and worthily abominable This artifice and method Satan keeps still afoot to this day to vilifie Christ's Truth 's and his followers by terming their doctrines Novel and new Lights though of above 1600 years standing and of Apostolical Institution and if they prove faithful Assertors of it are presently termed factious or Schismatical for it being as they say Disturbers of the National Peace perverters of Customs Laws and Governments and forthwith branded with Anti-magistratical and Anti-Ministerial Titles as if they were against Magistracy when they say in the first place Fear God in the next Honour the King Or if they were against all Ministers because they are against the formal lazie and belly-god Priests whose very forms as carnal ordinances are perished with using and in the room thereof desires a Ministery sound able godly efficacious spiritual and more edifying in the assemblies and churches of Christ In the next place if any defection happens in the churches of Christ as if some among them turn loose Nicolaitans or the like there will not be wanting the Nominal Jews formal christians to blaspheme them as if they were all of that feather The Papists as soon as they heard of some heresies broken forth among the Protestants presently cry out and blaspheme the whole name of Protestants as if they were all of that heresie Among the old Episcopal men of our Nation it was a common saying That a Geneva Presbytery made a fair gap and was a downright way to Brownism and Anabaptism as M. Hooker's Preface to his Ecclesiastical Policy manifests And if any Non-conformist turned Anabaptist or Brownist presently they would say the Presbyters were all such And again if any Independent or Baptist now a days became a Familistical Quaker or Antiscripturist presently the Presbyters lay the same harsh judgement and contumely upon the whole churches of the same profession to render them abominable in the eyes of all as if the eleven Apostles were all Judasses because one in twelve was a Judas This Satanical method should be quite laid by by such as have truly learned Christ This was the old Jewish trick and stratagem against the primitive precious Asiatique churches of Christ who were not all Nicholaitans because some Nicolaitans were crept in among them but precious in the eye of God both for their graces and sufferings for the testimony of Jesus But for such as will blaspheme the true doctrines of Christ and the Professors thereof by means of the evil among them and to cast a reproach tribulation and affliction thereby upon them all let them too withal not be discontented to read their judgement in this verse Whiles they say they are Jews and are not but are the Synagogue of Satan Observ 4. The last Note from these words shall be That a mis-led zeal is both dangerous and pernicious Little did the Jews think that they were fighting against the God of heaven when they were persecuting and blaspheming the Professors of Christ Nay they do it and think as Paul in his ignorance that they do God good service in it If our zeal be not commixt with sound knowledge instead of promoting the glory of God we may do the downright work of Satan These poor Jews had an indubitable aim and zeal to glorifie God for so Paul bears testimony of them Rom. 10.2 but it was exercised amiss in that it was not according unto knowledge if their judgement had been rightly informed or bore the least proportion with their zeal they would not persecute the disciples of Christ from city to city and from Town to Town much less put the Lord of life to death amongst them But the Scriptures must be fulfilled Use Christians now adays should look to it lest they go about to do the work of Satan when they blaspheme and persecute all others that are differently minded from them in some particulars They may call themselves christians but are not for it savours not of a christian spirit which is ready to cover and heal the infirmity of his christian brother not to revile or cast a rancour on it to Gangrene it which is the work of Satan Though I am not for the least toleration of evil or heresie in the church of Christ yet I would have all to take heed how they blaspheme persecute or speak evil of that way or practise which has the visible stamp of Christ upon it though at present by reason of some clouds of ignorance over them they cannot plainly discern the truth of it In this case the counsel of Gamaliel Acts 5. is very seasonable Refrain your selves from these men and let them alone for if their work be of men it will surely come to nought but if it be of God ye cannot destroy it lest ye be found even fighters against God Verse 10. Fear none of those things which thou shalt suffer Behold the Divel shall cast some of you into prison that ye may be tryed and ye shall have tribulation ten days Be thou faithful unto death and I will give thee a crown of life I know says Christ the tribulation and affliction that will overtake thee O church of Smyrna yet fear none of those things which shall come upon thee Neither art thou to suffer only the reproach and blasphemy of the tongue but also the divel shall so far prevail against you as by his instigation that the Tyrants of the world and your malicious enemies shall so far persecute you and cast some of you into prison but comfort ye it is not for your destruction but only for the tryal of your faith and constancy to your christian profession and your tribulation is not for a little space but to continue ten days that is ten years that answers ten prophetical days or rather I understand it ten days of tribulation shall pass over you to wit the ten great primitive persecutions the first whereof began against the christians under Nero and the tenth under Dioclesian yet however this long and tedious persecution reach thee yet leave not thy constancy but be thou faithful unto thy Lord and Saviour though their persecution be so high and fiery as to make thee to taste the tortures of death for thy faith yet be thou a faithful witness to me in that death and thou shalt be crowned as a reward of thy faithfulness with the glory of eternal life Observ 1. From the words is God never lets the divel loose to raise tribulation or persecution against his churches but he gives them first a cordial a preparative and strength from himself that they may not sink under ut though they may suffer by it Before the ten great days of persecution fell on the primitive Asian churches Christ tells them Fear not those things which ye shall suffer though imprisonments and death it self attend you for it is only for your tryal and that your faith may be more apparent by your constant Martyrdom in the face
Mountains to fall upon them and hide them from the face of him that sits upon the Throne and from the wrath of the Lamb. This is the terrible and unknown name of Christ which no man knoweth but Christ himself which one day he will manifest when all his enemies are made his footstool and takes the Kingdom unto himself O let this thy Kingdom come and blessed is he that shall sit down with Christ in his Kingdome Observ 2. Christ is very zealous and intense on the punishment of delinquent Churches Christ comes all in a fiery posture against Thyatira and withall tels her ver 22 23. that for suffering Jezabel within her Behold I will cast her into a bed and them that commit adultery with her into great Tribulation except they repent of their deeds And I will kill her children with death c. Christ when he whipped out of the Temple the buyers and sellers Jo 2. did it so zealously that for that very act it was formerly prophesied of him The zeal of thy house hath eaten me up How zealous was Christ in his carriage and ready to punish all those delinquent Asian churches He tels Ephesus in the first place Except she repent and recover her first love and do her first works he will come quickly and remove her candlestick out of its place To Pergamus he saith Repent or I come quickly against thee with the sword of my mouth How zealous was Christ against the zeal-fallen church of Laodicea cap. 3. 15 16. I know thou art neither hot nor cold I would thou wert cold or hot so then because thou art lukewarm I will spew thee out of my mouth You see Christ will not spare his delinquent churches but come quickly against them except they repent And this proceeding of Christ with his Churches answers to this apparition of his to Iohn who hath his eyes like unto a flame of fire and feet like burning brass cap. 1. 14 15. Vers 19. I know thy works and charity and service and faith and thy patience and thy works and the last to be more then the first All those graces here mentioned by the Spirit and found in the church of Thyatira are to be understood of true â—eal graces not only so in appearance and opinion but in truth and sincerity and therefore Christ before he fals on the charge against her first he gives an approbation and an encouragement to her graces and in effect tels her 'T is true O church of Thyatira I must acknowledg thy works of grace as thy true love towards me which hath produced and brought forth in thee the happy fruits of thy zealous service and thy faith enlivened by love together with thy constant patience under sufferings for my names sake and by this it appeareth that thou hast received the truth in the love thereof and withal I must add unto thy praise that there is a growth and improvment in those gracious works and the last to be more then the first That is Though thy first works were done out of much zeal yet the latter were done on more certain and sober grounds of knowledg and sincerer ends then the first and therefore as thou hast made an improvement of thy graces so thou art more in esteem and thy works also then at the first By the way here Observ We may Observe Though the Church of Thyatira be never so blame-worthy yet Christ will give her her due and set too his Seal of approbation to all that is sound and righteous in her It seems there were graces sufficient in Thyatira to denominate her a golden candlestick and a church of Christ notwithstanding Christ had a few things to say against her it savors not of the Dove-like spirit of Christ and love when any shall be so rigid as will not acknowledg such societies to be churches of Christ because some imperfections in them either in doctrine or manners though otherwise abounding in works of holiness as love to God and his Saints and faith towards Jesus Christ zeal towards God's worship and service and in suffering for Christ's sake Doubtless with some rigid persons in these days the churches of Pergamus and Thyatira would be unchurched and anathematized by them had they but authority over them though Christ had set his Seal upon them and marked them as golden candlesticks As in a natural body some members may be rotten and dead and yet a lively body So in those spiritual bodies politiques there may be som members rotten and dead at the root yet the body still an organical body and no great hinderance to the whole And again in a natural body there may be a catholique disease seasing upon every part and member of the body which may render it very uncapable for its seruices and yet still a lively body So it may be in a church a body politique it may be catholiquely sick and infected with some venomous disease some pestifferous doctrine or other and yet a church still though a decrepid infirm and lame one but when the disease comes to be mortal leaprous or incurable it is time then to cry out Sum impurus sum impurus Procul hinc procul ite For the words I know thy works and thy loue c. Here we see the good works that God does approve of in his people and does also render them as approved Saints both unto themselves and the whole world Christ alone is the publique approved person in the room of all his members in the sight of God as unto justification and perfect righteousness yet before these graces does appear in the Saints to evidence their calling they are but the children of wrath as well as others Election does secure our eternal estate but before the spirit of grace comes to evidence it by faith that worketh by love sin and death hath dominion over us And though we are heirs of all in God's predetermination yet differ we not at all from servants in the state of unregeneracy yea therein we are slaves and captives to sin and Satan These gracious works are called thy works though they are the gifts of God and wrought by his spirit in us yet God's goodness does call them ours because they are acted by the instrumentality of our souls as passing through our wils affections and understandings and here love or charity is put in the first place among all the graces of the Spirit Whether love in order of nature is before faith I shall not here dispute only thus much I say that all generally grant that faith's first act is an assent to the truth as unto a proposition now unless love come in to ingrediate the affection unto the truth proposed it will only be but a bare opinion and never come to a lively faith Secondly I say love is here proposed as first in order as being the most excellent Gospel grace 1 Cor. 13. throughout Now abideth faith hope and charity but the greatest of
bodies and spirits Well then try your faith and profession whether it be dead or formal or active or living by these few particulars it is not a naked assent or unactive outward profession will serve turn this is dead and liveless yea twice dead and to be plucked up by the roots Jud. 12. dead in your first natural condition and dead in your hypocritical profession for by this it appeareth never to be otherwise with you But a lively faith is a working faith by and through the influence of Christ and his spirit being zealous of good works and all for Christ's sake and his glory Paul's whole life Phil. 1.21 was as it were consecrated to Christ for to me to live is Christ says he that is my life is Christ's for his uses his purposes and his glory In short a true and lively faith works by Christ by the continual supply and influence of his spirit and for Christ and with aim at his glory Observ 2. 'T is very usual for dead Formalists to carry a higher hand in outward profession then the real Christian Sardis pretends highly to faith and to a name that she lived beyond her sister churches and the name was only that she aimed at for in the truth of grace she was no better then dead and rotten It is not very usual still among dead and carnal christians to boast of their christianity their baptisme their church their external ordinances and the like They needs would satisfie themselves in the name of christians as the carnal Jews that said they were Jews and were not vers 9. So unto these carnal Formalists the name of christians is pleasant to them yet still are enemies to the true Saints of God and the power of godliness and the reason of this is in that they perceive they want the true working faith which is only acceptable unto God all being naturally self-lovers they would needs content themselves and God too if they might with a guilded sophisticate and dead faith and profession which is to be had at an easier rate then the true one which should commend them unto God and denominate them his Saints in the eye of the world but this faith is too short for such a work being dead false and liveless as a carcass without a soul but that is the faith that justifieth and Christ accepteth that worketh by love 1 Thes 1.3 Vers 2. Be thou watchful and strengthen the things which remain that are ready to dy for I have not found thy works perfect before God Esto vigilans as Beza reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I should rather take it in the active sense Be thou awake or awake thou then be watchful for it it argues the state of life and activity to be watchful watch and pray but to awake it only shows a dormant dead and sleepy state wherein the church of Sardis was for she bore the name that she lived but she was as good as dead therefore Christ tels her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rouse up thy self from thy sleepy state and strengthen the things which remain re-inforce revive and stir up those small remaining sparks of graces that are ready even to give up the very last gaspe within thee and though thou thinkest and maist have a conceit of thy self that thou art something in that thou hast an external profession and name that thou livest yet I must tell thee saith Christ I have not found thy works perfect before God Hence Note Observ A state of sin is a great impairing and consumption unto the life of grace Sardis is brought by it even to death's door her graces that were once eminent are come thereby to some smal remainders and they too almost extinct and neer the grave and though death it self I mean spiritual hath not yet seized her yet she is somwhat neer it she is under the shadow of death for she sleeps and is called to awake and to stir up the remainders of life that is in her least she takes her last sleep by the spiritual death of grace here and eternal death hereafter Sin is to the soul as sickness is to the body 1. It carries with it its distemperatures and disorders of the soul 2. Ugliness and deformity it is compared to the Leprosie under the Law 3. Grief and pain as sickness causes grief to the body so sin causes horror and anguish unto the soul 4. It causes weakness for the more sin the more weakness and disability to spiritual duties We were without strength saith the Apostle Rom. 5.6 weak feeble souls in the things of God whilst we were in sin and the state of nature 5. Every sickness of the body tends to the death of the body so every sin tends to the death both of body and soul eternally The only remedy that we have against this poyson and sting of sin is to hasten to Christ by faith who is the Phisitian of our souls and by whose stripes we are healed Object But is it not said here to Sardis to awake and strengthen the things that remain that are ready to dye Was it not in the power of Sardis to awake her self recover her self and renew her graces without going to Christ by faith I answer Negatively Christ is set up for that very end not only for a propitiation If any man sin we have an Advocate but it is also from his influence and from him as the Fountain of life whereby all our graces are maintained and kept alive For the life I live as the Apostle says is by the life of the Son of God If Christ should withdraw his gracious presence from our souls we should never awake out of sin nor do our first works or renovate our selves by repentance Secondly This duty to awake and renew their graces was set on those of Sardis that had already received the first grace and Christ by faith for it is here said strengthen the things which remain therefore they had a being though a sorry one and those that have received grace from Christ are in a capacity to work from the power of that grace Having received the promises saith the Apostle that is Christ the great end and object of the promises cleanse your selves go on in the work of sanctification in the power of Christ for all our gracious acts are to be done in and through his continued power and influence Thirdly When we are commanded to awake strengthen and renew our selves by repentance c. they must be always taken to be as inseparable parts of a lively faith for we cannot awake from sin unless we first look upon Christ in the promises neither can we possibly renew or restore our falne graces before we first eye God in Christ out of whose fulness we receive grace for grace Therefore in vain to set home spiritual duties on persons that have not first received light and life from Christ Christ is the first work that must be offered and
to the church visible as members thereof and are so justly reputed by others because they have submitted to the ordinances of the church which is sufficient nothing appearing to the contrary to denominate them Saints called elect and written in the book of life Now when God is said to blot out names names being put for persons out of the book of life it only signifies that God will manifestly declare and make it known both to the parties themselves and others that they never were true members of the church nor in the state of election and salvation nor never written in the book of life I will not blot his name out of the book of life Under this negative promise unto the conquering Saint is contained a strong Affirmation of the continuance of the contrary blessing Christ will not only not blot out his name out of the book of life that is confirm and continue his undoubted right and title unto eternal life but he will also manifestly declare and make known unto others his lawful Title and interest according as he hath ordained him thereunto in his book of life from all eternity and so the subsequent words do intimate I will confess his name before my Father and before his Angels often in Scripture things are then said to be done when they are only manifested to be done according to that saying Res tum demum dicuntur fieri cum incipiantur manifestari Reg. Petrum As to instance by Heb. 1.5 Thou art my Son this day have I begotten thee The Spirit in that Scripture not intending that the Son was not begotten of the Father before that day when that word was uttered but that on that day he was more eminently declared and manifested to be the only begotten Son of God then formerly So that when it is said in Scripture that God will blot their names out of the book of life it only imports That God will discover to themselves and others that their names were never written in the book of life nor had any right or interest at all in election or salvation farther then in the outward appearance From the words Note Observ That the eternal state of God's chosen ones is sealed and secured by God from everlasting Their names are written in the eternal book of God's decrees of life and he will not blot them out for being once enrolled in the book of God's election and among the catalogue of his Saints in the church invisible they can never be razed out for the foundation of God continueth sure Rom. 9.11 and hath a twofold seal 2 Tim. 2.19 First God's knowledge whereby he knoweth them that are his Secondly His Spirit of Regeneration which sealeth them unto eternal life Now if any thing would blot out those that are thus enrolled or written in the book of life it must be their sins and pollutions that would do it but the sins of God's chosen ones cannot move the Lord to raze us out of his book of life for then the fore-sight and knowledge of our sins in God's eternal counsel would much more have hindred him from chusing and enrolling us in the book of his Election seeing every one knoweth that a less cause will hinder the choice of any then move them to reject the person once chosen nay rather because the Lord hath chosen us therefore he will give us his holy Spirit whereby he will preserve us though not altogether from falling into sin yet from finally lying dormant and impenitent therein and as he hath freely chosen us to eternal life without any respect to our own worthiness so also he will freely execute this decree by giving us all the good means conducing to that end Object But some may say Though the conquering Saints are secure and their names shall not be blotted out of this book yet this doth intimate that others whose names are written therein for their sinful pollutions and iniquities unrepented of may be blotted out according to that of Exod. 32.33 Whosoever hath sinned against me saith God him will I blot out of my Book And as David prayeth Psal 69.28 Let them be put out of the book of the living and not be written with the righteous Answ First This threatning is not against the true members of Christ or his church who are enrolled in the book of life but those that are the members of the visible church only and are only seemingly written in the book of life members in shew and not in truth branches in the Vine by profession but not in practise and life of the Lord's family and in the number of his servants in their own and others opinion but not really and in truth according to God's estimation Secondly Whereas God saith he will blot such out of his book we are not to understand thereby that he would blot them out of the book of his election unto life wherein they were never written or that he would reject them whom he had chosen but that he would raze them out of the other book of life the book of the execution of his decrees to wit the book and roll â—f his visible church and that it might be manifestly declared that they who in their own opinion and in respect of their outward profession in the opinion of others might seem to be written in both books or both parts of the book of life of that of God's decrees which only relates to the invisible members and church of Christ and also of that other book or roll of the visible church yet were not in truth ever enrolled in either farther then in outward profession and appearance only And lastly Whereas David prays that the obstinate enemies of God and himself might be put out of the book of the living and not be written with the righteous is no more but as if David had said Do not O Lord write them down or reckon them in the number of thy faithful ones or if they come to be numbred among thy church and people and to be accounted written in the book of the living in respect of their outward profession and external walking with the people of God yet discover such and display them that it may manifestly appear that they were never truly written in the book of the living nor are to be accounted among the righteous that so they may be put out of the company of thy church and children that all may know that they were but hypocrites For in regard that God's decree of election is unsearchable to man those are said to be elected and written in the book of life who are outwardly called and added to the visible church professing themselves members thereof which are the outward but not the infallible signs of God's election because they are common both to hypocrites and sound believers and so likewise God is said to blot persons out of this book whose sins and hypocrisies are discovered and so thrust out of the company of
the faithful and therefore David because he would have God's vengeance against these wicked ones plainly manifested desireth the Lord to discover them that they have no portion right or part in the book of the living nor worthy to be written or numbred among the righteous but that all might sensibly discern them to be but reprobates And thus far David's prayer is imitable as unto us Quest But by the way I shall put a question Whether it is lawful or consonant to the will of God for any of the Saints of God to pray to God as Moses did Exod. 32.32 I pray thee raze me out of the book which thou hast written and as Paul wished To be separated from Christ for his brethren according to the flesh Rom. 9.3 Or secondly To pray that other mens names though wicked may be blotted out of the book of the living as David in Psal 69.28 prayed against the enemies of God and himself Answ 1. It is not lawful to pray for any thing contrary to the known will of God for there are no commands or promises annexed to such a prayer but abundantly to the contrary therefore surely such prayer must be most vain and sinful for neither Moses nor Paul were bound to prefer the good of their brethren before the fruition of God and their own salvation Moses nor Paul did pray so absolute but conditionally like to that of Christ Father if it be possible let this cup pass from me so they if it would stand with God's will and be approved by him could desire and wish to be razed out and anathematized from the roll of God's church and from life itself so that they could deliver their lost brethren of Israel from the curse and damnation that hung over them for their infidelity and impenitency this they did desire under the loss of their own salvation had it been possible But whether Moses or Paul had so an eye and respect in these particular prayers to the will of God is uncertain for I think it is no sin to say that either Moses or Paul might be carried aside by an over mis-led zeal to their brethren the Jews for In many things we sin all saith the Apostle James cap. 3. 2. 3. Lastly if David did pray unto God absolutely that the names of the ungodly might be put out of the book of the living I think it not warrantable nor Imitable in us David being a Prophet and having the spirit of prophesie he well knew against whom he prayed prophesied and imprecated and so his prayers and imprecations to this effect were but as so many prophetical denunciations and predictions of God's judgements against his impenitent enemies which are no patterns or examples to us for we are commanded to pray for all men even for the conversion of the most vilest persons in the world as long as there is hope of their returning But secondly Though we may not pray absolutely yet we may conditionally with submission to God's will against all his and our antichristian enemies that God would either convert them or bring them to shame and ruine that his glory and the Saints peace and comforts may be more enlarged and multiplyed thereby But to proceed I will confess his name before my Father and before his Angels Christ having assured the overcoming Saints of Sardis that they should participate of his glory and be clothed with majesty in the other world and having undoubtedly assured them the confirmation and continuance of their blessed estate and their right thereunto in not blotting out their names out of his blessed roll and register of the book of life and having promised not only to do all this good for them but will also acknowledg them confess them to be his by name before God and his holy Angels that is as if Christ had said Those whom I present before thee O Father and thy holy ministring Spirits clothed in white rayment in innocency and majesty and which are from eternity registred in thy book I avouch and acknowledge them to be of my own name members of my own body anointed with the same unction and Spirit that I am of truly christians faithful followers of me and my doctrine thorow their whole course of regeneration and new life which they have led unto this present day Hence Note Observ That Christ will not be ashamed but will publiquely own and acknowledge his faithful ones at the last day before God his Father and all his holy Angels This he promises Mat. 10.32 to confess and own them before his Father in heaven who shall faithfully confess and own him here on earth Christ calls such here his sheep his friends his brethren his members yea himself by his own name Christ 1 Cor. 12.12 and therefore Christ tells them John 20.17 I ascend to your Father and my Father to my God and your God And seeing God and Christ are not ashamed to be called their God and their Christ in this life surely in the life to come they will not be ashamed of them but will acknowledge them to be the the godly or God-like christians that faithfully owned God and Christ in their several generations This is a great motive and encouragement unto us boldly and with constancy in the worst of times and under the greatest defections to confess and own so worthy a Lord and Master as Christ and his ways seeing we shall be no losers by it but rather great gainers for before God and his Angels he will not spare by name to confess us and to honour us as his own before so glorious a presence although of our selves we be most unworthy creatures Who ever truly honoured God and Christ in an open sincere profession and following of their ways of truth and was not honoured both by God and Christ Them that honour me I will honour saith God and they that despise me shall be lightly esteemed 1 Sam. 2.30 If we only lose our honour among men for our profession and among the basest and vilest sort for all scornful ungodly ones are so to be accounted be they never otherwise in the eye of the world so great rich mighty or honourable and win honour with God if we be vilified on earth and among earthly minded men and be accepted in heaven we have no cause to be discouraged or murmure at our loss When Christ owned Stephen from heaven in the midst of his enemies it was more then a sufficient recompence for his stoning Acts 7. What loss did the three children sustain when they kept their consciences undefiled by not obeying Nebuchadnezzar's command in worshipping his golden Image but openly professing and praying with their windows open to the God of Israel Dan. 3. Did not the Lord for this their faithful honouring of him honour them with his presence with safety and deliverance and made them ever-living examples to all that truly fear God to trust in him for help in all extremities that fall on
were from heaven and not from men Hence it is that the Spirit of God is not only called the holy Spirit but also the Spirit of Truth John 14.17 because it leadeth and guideth into all truth and wheresoever the Spirit cometh as a holy Spirit to sanctifie it cometh in the first place as a Spirit of Truth to lead the soul into the ways of truth If Christ makes any discoveries unto thy soul it will be as unto Philadelphia as the holy One and as the true One As he is the way unto holiness so he is the way the truth and the life and no man cometh unto the Father but in by and thorow him John 14.6 Which hath the Key of David that openeth and no man shuteth and shutteth and no man openeth These words have relation to that prophesie of Isaiah cap. 22. 20. 22. about the calling of Eliakim the son of Hilkiah who should be a Father unto Jerusalem and to the house of Judah into whose hands the Government should be committed and in vers 22. The Key of the House of David will I lay upon his shoulder saith the Lord so he shall open and no man shall shut and he shall shut and none shall open This Eliakim in the days of Hezekiah was his chief Steward or master of his houshold as appears by 2 Kings 18.18 26. and it seems by the transactions between him and Senacharib none were suffered to go in or out to treat with Senacharib but Eliakim and whom he did approve of he was a man in great authority with the King and carried the Key and Soveraignty ever his whole houshold and therefore he is prophesied of by Isaiah to come or to be called again of God not in person but in his antitype and true counterpane Jesus Christ the true Eliakim who beareth the Keys of David c. Christ may well be typified by Eliakim and to be called the spiritual Eliakim promised in Isa 22. both for his name and nature Eliakim signifying as Hierom de interpretatione nominum the God of the Resurrection or God that rose again and who was this true Eliakim but Christ In the next place Christ was descended from this Eliakim Luke 3.30 therefore rightly brought by the Spirit in Isaiah to typifie him forth But lastly and chiefly Christ is the true spiritual Eliakim in respect of his Kingly office and Soveraignty which he beareth over his spiritual house his church as Eliakim bore it over the house of David The Key is put metonymice the ensign of Authority for Authority it self But why the Key of David and not the Key of the House of David Isa 2◠22 I answer Either it is to be taken metonimically the Master being put for the House or else for the more excellency of this Key that Christ bears before that of Eliakim's the truth it self exceeding the Type Eliakim was but an inferior Minister as the Steward and that in the family of David but Christ he bore the Key of David that is that was born before or by David himself due unto the highest Governour and extending to the whole Kingdom And therefore excels that of Eliakim's being limitted only to the houshold of David But why is the Key of David brought by the Spirit to represent Christ's Soveraignty and Kingdom over his church I answer for divers reasons First God promised an everlasting Kingdom to David and therefore a fit Type of the church of Christ who are loved with the everlasting and sure mercies of David Secondly David's Kingdom was over the Israel of God so Christ over the true Israel of God according to the Spirit Thirdly David was an absolute Lord over his Kingdom he suffered no Jebusites nor Canaanites to domineer within his Realm and Jurisdiction so Christ within the verge of his Government and Sovereignty he suffers no unclean Canaanite to rule and reigne nor any unclean thing to enter therein but he will be sole Lord and Soveraign within his House as was David and therefore in the next words it is said That openeth and no man shutteth and shutteth and no man openeth The same Key that openeth the same Key shutteth Christ's Key Power or Authority doth open and shut in a threefold respect First It opens the true Doctrine of Salvation and Redemption by Christ that none ever hereafter shall shut it up or obscure it and again he shuts it up to many unworthy and impenitent people which none but by him shall be able again to open and discover Secondly It opens and shuts in respect of the Government and Soveraignty that Christ bears over his Kingdom his holy Temple and Church either in admission or exclusion of members Isa 9.6 Zeah. 6.12 and herein no man can open or shut admit or exclude but as Christ hath laid down the rules and directions thereunto in his word Thirdly It opens and shuts into Christ's hidden mystical and everlasting Kingdom the church of the Elect and invisible Saints and to whom Christ doth open to enter herein no man can shut and to whom Christ shutteth no man can ever open so absolute a Lord is Christ in the whole work and administration of his Kingdom that what he does no man can undo or hinder and what he will not have done none can bring to pass He openeth and no man shutteth and shutteth and no man openeth From the words thus explicated Observ That Christ is the sole absolute Lord soveraign Giver and Disposer of all the blessings relating unto his Kingdom Christ is a Lord by power Mat. 28.18 2. He is a Lord by purchase Rom. 7.20 3. He is a Lord by conquest John 16.30 4. He is a Lord by donation Ps 2.8 5. He is a Lord by election as from God Mat. 12.18 Isa 22.20 c. And doubtless such a Lord hath an absolute power over all the Ministrations of his Kingdom to promote execute or hinder as he pleaseth The magistrate walks not in this sphere he hath another Kingdom to deal with the Magistrate cannot here shut nor open though Erastus vainly dreamt the contrary Christ's Key or the Key of David only fits this lock As the spiritual Key of David cannot open or shut in the civil kingdoms of the world neither can their civil keys open or shut in the spiritual house of David being fitted for another lock and who proves the contrary disorders the whole lock and brings always ruine instead of blessing upon the experiencers thereof Christ fits not upon Caesar's Throne nor Caesar upon his Each must remember and keep their place and station If Christ open with his Key and receive into his visible Kingdom Caesar hath no key to shut out If Christ shut against any Caesar hath no key to open 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caesar may shut the door to true Saints and open it to the debauched world and so make an Image like to that of Nebuchadnezzar's whose feet were partly iron partly clay But when Christ in his Ministery
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
mouth for this their sin hath not God done the very same thing with us here in England here of late for this hermaphrodical religion that was professed amongst us half popish half reformed half rotten half sound even spewed it out root and branch never to be licked up more Is it not also to be feared that the same mongrel luke-warm condition is creeping in upon us again What meaneth else the many vindications that are set forth of late of the lawfulness of their practises doctrines missions calls hyerarchical superintendencies national churches and maintenancies and the like If Christ have vomited them out as unholy things he will not return again to take them up they are loathed of him for their mongrel temper and therefore spewed out and if you will know who they are that endeavours to lick them up again They are dogs I mean whelps of Rome that desire to return to their vomit They are Sows I mean unclean worldlings that make their belly their God that desire to return to wallow in the myre of Antichristian fooleries I shall say no more but this If Reformation according to Gospel pattern be the way be zealous in it burn in it walk in it stoutly couragiously as children of light but if Rome be the way to the new Jerusalem take her mark follow her and be not ashamed of her for Christ will not endure a middle temperature between both either be all Romish or all Reformed there is no medium between heaven and hell neither between true christian and antichristian either be the one or the other for because thou art neither hot nor cold it will come to pass to thee as it did to Laodicea Christ will spew thee out of his mouth Be wise therefore ye children of light Hold fast the liberty wherewith Christ hath made you free Have not your faces or thoughts towards the onyons and flesh pots of Egypt again but let your faces be to Zion-wards to build up the breaches thereof and be hot zealous fervent therein and that according to knowledge and then doubtless God will be with you and lead you into Goshen into a land of peace and rest Vers 17. Because thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blinde and naked Laodiceas sin of luke-warmness had a two-fold ground or rise 1. Proceeding from a false perswasion of her own worthiness 2. From the ignorance of her own misery Her vain perswasion of her own worth proceeds from the consideration and conceit of her great wealth and riches not only spiritual which she wanted and Christ adviseth her to buy of him in the next verse but temporal and worldly she boasts her self not only to be rich and abounding in riches of both sorts but also to want nothing she had such a fulness that her contentation was compleat Many persons may abound and be rich and yet want much of fulness of satisfaction and contentation but the church of Laodicea it seemed abounded to contentation in her own conceit which is the highest pitch of riches for she had need of nothing and hence grew that sin of hers luke-warmness and half christianity From hence Note Observ 1. That the most rich and abounding wealthy churches are aptest to become the more remiss moderate indifferent and luke-warm christians In the primitive times when the churches were poor and low in the world they were purest more zealous and eminent for truth and martyrdom but when the church was indulged and lull'd in the lap of Constantine the great she grew more remiss and as riches and preferments were heaped on her she grew dayly more luke-warm till at the last she became key-cold as unto the truth as it is in Jesus and so shortly became purely Antichristian when the great preferments of Episcopal Lordships Deanries Arch-deanries Prebendaries c. were on foot among us Christ's Pastors became silken Priests and where was then true zeal for the truth That was driven into corners among some poor Puritans Brownists Anabaptists so scornfully called and the like but for the rest they were but half christians a medley of moral civilians half Romish half Reformed and this proceeds from the nature of riches and prosperity which is apter to choke the seed of grace then adversity and to bring a forgetfulness of God and a luke-warmness upon the hearts of those that do abound therein and therefore the children of God are so often warned in the Word that they take heed to themselves lest when they are full and cloyed with God's blessings through over-fulness they should forget the Lord. Thou sayest thou art rich c. And knowest not that thou art wretched and miserable c. The other cause of Laodiceas sin is the ignorance of her misery which she could not see and perceive by reason she was blinded by her outward prosperity and riches From whence Observe Observ 2. That the most ignorant and wretchedly miserable Church is the most boasting and highest pretending to spiritual riches and graces Doth not the church of Rome this day vaunt that she is the only rich one increased with goods and have need of nothing And 't is true if she only meant of worldly goods she is most pompous and replete therein but that is not all she vaunts too of her spiritual riches she calls her self Roma sancta the only Mother church the holy catholique church and no salvation without her pales the only Keeper of the Treasures of the Spirit and dispenseth them where she pleaseth and yet notwithstanding this high claim and pretence who more truly wretched miserable blinde ignorant naked and destitute of all true graces then she Laodicea was so vain-glorious that she could boast of her riches and yet she was the poorest of the seven of all the Reformed churches Our English under Episcopacy was wont to bear the Bell for outward splendour and glorying not only in her external riches but also of the magnificence of her worship beyond all others and yet among them all who nearer and dearer to her Sister Rome then she She was then looked upon as the first returning daughter to her Mother Harlot as the Apostate Bayly in his Epistle to the Reader of his book called End to Controversie testifies page 67. where he says That there were no other difference between them but that the Tapers upon their Altars wanted light and their Altars Priests and their Ceremonies purpose But the Lord since hath made a wider breach his name be praised for it and rendered her more irreconcileable to Rome then ever heretofore and we trust never more to be made up between them For further describing the wretchedness of the highly pretending church of Rome which may be truly parallell'd to the church of Laodicea in this particular of vain-glorying and boasting she hath here five degrees ascribed to her The two first are as common
stands little in stead unto the Papists and their champion Bellarmine in his book of Grace and Free will cap. 1. to maintain from hence their Pelagian doctrine The power of mans Free-will before conversion unto Faith and amendment For Bellarmine therein triumphantly interrogates were not he foolish that would knock at his neighbours door if he knew for certain that there were no man within that could open It is true it were so but Bellarmine for all his great learning herein is much mistaken Christ here knocks at a door where there was one within that was able to open the party was only asleep he was not dead or quite departed from his house and therefore he knocks and calls unto him to awake and open unto him like the Spouse in the Canticles 5.2 She was asleep when her beloved came and knocked saying Open to me my Sister my Love my Dove my Undefiled So Christ comes to the church of Sardis vers 2. and bids her to awake and strengthen the things that remain and commands Laodicea to open unto him who had a power and ability to open though it was grown weak and remiss and therefore had need of a knocking a vigorous call to rouse her up unto her duty And therefore Bellarmine is quite mistaken when from hence he asserts That Christ bids the reprobate and unregenerate to open to him it is only a believing church a backslidden luke-warm believing church that he bids to rise up and open to him it is not one altogether dead but a sleepy careless luke-warm church that he stirs up to this duty of opening to him Secondly I answer Though it were granted Bellarmine that Christ somtimes knocks at the doors of Reprobates and unregenerate persons and calls to open to him though they neither will or can open to him yet Christ may do this as often he does without any impeachment to his wisdom he hereby shows what their duty is and requires it from them and justly he may though they are not in a possibility to perform it they having forfeited and lost their ability by their own fault not only in their common parent the first Adam but also by walking in the same steps of disobedience with him and Christ is not bound by any Law to restore it again unto them And therefore Christ in the last place does often call to open to him upon the very reprobate themselves as in a judiciary way for the aggravation of their condemnation upon their refusal according to that of John 15.22 If I had not come and spoken to them they had no sin but now they have no cloak for their sin Thus much in answer to Bellarmine and his doctrine of Free-will and the power of the meerly natural man in the works of grace and faith which are in the first place to be wrought by the Spirit to be nourished by the Spirit to be consummated and perfected by the same Spirit But to proceed If any man hear my voice and open the door I will come in to him and will sup with him and he with me As if Christ had said If any man will be obedient to the word of my mouth opening the door of their hearts yeilding obedience to my many and earnest solicitations I will then come and dwell in that soul and impart my self unto him and sup with him that is communicate and have mutual fellowship with him and he with me Note hence Observ 1. That it is the Saints highest priviledge to have fellowship with Christ and he with them Where there are those heavenly intercourses there is a heaven upon earth or earth ascending into heaven and heaven coming down upon earth persons hereby do become the Temples of the holy Spirit I will come in to him saith Christ that is Christ will dwell in him spiritually really operatively by his grace and he shall dwell in me that is by faith and so such become and are made the sons of God Luke 19.5 and are made partakers of his holy nature Is it not a great shame to our christian churches to deny themselves this great priviledge in not hearkning to the voice of Christ or opening the door unto him It is true we are ready to hearken to the voice of Christ so far as stands with our interest that we may not be accounted heathens abroad in the world and indeed that is all if it will amount so far for the ordinance of preaching is no distinguishing Ordinance Go Teach all Nations and the Ordinances of Prayer and Praise are but natural duties which all persons in the world are bound unto as well as christians but where is the opening the door to Christ in his especial distinguishing Ordinances Where is the mutual feasting supping and communicating between Christ and his churches in his holy Ordinances of the Supper tasting and feeding on the several and various gifts of the Spirit of Christ in his members Where is the improving of his Discipline Where are his Gardens enclosed Are not all like a Forrest or Wilderness without any culture or hedge about them 'T is true there are some few gardens whose savoury spices and precious ointment does cast a sweet smelling savour abroad but their tender Grapes are but weak and it is to be feared if God's mercy prevent not that either the little Foxes will undermine them or the wild Boar root them out I speak it according to my judgement and conscience that our contentation and sitting satisfied under a formal and luke-warm preaching and some other natural duties only will be a means to provoke God to spew us out of his mouth for our half way Religion the one ought to be done and the other not left undone we ought to have a respect to the whole will of God not so far only as our carnal wisdom thinks sufficient and no farther It was once and not long since a just complaint That common Prayer and other church Discipline and Episcopal Ruling had thrust out of doors a true preaching and divers other holy Ordinances of Christ But observe the change now it is to be feared that preaching will silence and invalidate many other of the Ordinances of Christ and render them useless to us Therefore we are to hearken to the voice of God the whole voice of God and open to it if we expect Christ to come in and to sup with us and we with him We are first to hearken to his Word open the door to him of our hearts in the preaching thereof then we are to proceed and not sit still as those silly ones that are ever learning and never coming to the knowledge or practise of the truth we are to go on to the work of perfection that is to walk in all the Ways and Ordinances of Christ which will build up our souls unto the measure of a perfect man in Christ and make us wise indeed unto salvation Lastly I conceive there is more in these words I
will sup with him and he with me then a spiritual participating of Christ in his Ordinances in this life The words have respect unto futurity and the other life as the next verse intimates and that of Luke 13.29 Then shall they come from the East and West North and South and shall sit at Table in the Kingdom of God And when is that time But in that day when Abraham Isaac and Jacob and all the faithful shall appear in the Kingdom of Christ and all the wicked thrust out of doors vers 28. And this is that which Christ intimateth in Matth. 26.29 to his Disciples after his last Supper That henceforth he would not drink of this fruit of the Vine until that day when he should drink it new with them in his Fathers Kingdom Christ will again feast communicate and entertain mutual fellowship with his Disciples before the ultimate end though not in a carnal and sensual manner yet in a more heavenly and spiritual manner and therefore it is called New Wine in respect it is received not in the old common way but in a more singular and spiritual way and manner it is called new as Jerusalem that comes down from God is called new in respect of its perfection the old being passed away And that day when this heavenly Supper or Feast will be is when that Royal Nuptial feast is prepared at that wedding mentioned Rev. 21.2 9. for the heavenly Bride the Lamb's wife when Abraham Isaac and Jacob and all the faithful shall sit at Table together with Christ in his most glorious and happy Millenary Reigne and Kingdom and I can see no inconvenience why this should not be so literally understood it being a sure rule in interpreting Scriptures That we are not to depart from the plain literal sense thereof unless there be some evident cause to the contrary as being contrary to the coherence against the Analogie of faith or some other more plain and express Scriptures But this sense accords and harmonizes with a full consort of other Scriptures and therefore Piscator well observes upon this of Matth. 26.29 Quare non videtur hoc intelligendum de Vino quod una cum Discipulis biberet Dominus post Resurrectionem suum Nam etsi per dies illos quadraginta sese illis subinde ostendit atque etiam cum iis edit nulla tamen potus sit mentio nec moris erat apud Judaeos bibere Vinum in Prandiis ac Coenis quoâ—idianis sed tantum in solemnioribus Conviviis Though it is mentioned that Christ did eat with his Disciples after his resurrection before he ascended yet there is no mention of drinking this new wine which was reserved for the day of his Kingdom which was not then in being for he told his Disciples that he was then a going to prepare a place a Kingdom for them John 14.2 wherein they should sup with him have fellowship with him and sit on his Throne and Reigne with him as the procedure of the next verse will manifest Verse 21. To him that overcometh will I grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Christ here adds a third reason to the luke-warm Laodiceans to come unto him it being by way of reward a Throne Christ tells the sons of Zebedee Matth. 20.23 That to sit on his right hand and on his left is not his to give but he having since by his death purchased this power into his hands for all power is given unto him in heaven and in earth Matth. 28.18 He has a just right to dispose and grant to sit with him in his Throne to all his conquering Saints Christs Throne here and the Father's are contradistinguished as two distinct Thrones and not one and the same Subordinata or diversa non sunt contraria My Throne and the Father's Throne carries a variety not a contrariety in them The Son is not the Father neither is the Father the Son So neither is the Son's Throne the Father's Throne nor on the other side the Father's Throne the Son's Throne Christ will have his Throne as God-man here on earth wherein himself and members shall have a share though inferiour unto the Head for they shall reigne on earth Rev. 5.10 and the Father has his Throne the highest heaven of glory Psal 11.4 Isa 66.1 whereâ—n Christ is set down Col 3.1 and this cannot be called Christ's Throne properly as his own for Christ's Kingdom or Throne is a Throne of executing judgment and righteousness and breaking all his enemies as a Potters vessel with a rod of Iron cap. 2.27 2 Pet. 3.13 Now this cannot be commodiously applyed to the Father's Throne which Christ at present enjoyeth in the highest heavens that is the Holiest of Holies into which Christ is entered a place only meet for Angelical hallelujahs and spirits of men made perfect not for ruling reigning judging and breaking his obstinate enemies which he as man must do on earth But more of this hereafter Only hence Note Observ That the time is yet to come when Christ is to have a Throne of his own on which together with him the overcoming Saints shall sit and reigne on earth That this Throne is to commence in futurity is plain from Christ's promise made here to the overcoming Saints long after Christ's ascension into the Father's Throne and that it shall be here on earth is plain from cap. 5. 10. where the Elders triumphant song does clear it Thou hast made us unto our God Kings and Priests and we shall reigne on earth compared to chap 20 v. 11. and that of Matthew 5.5 Blessed are the meek for they shall inherit the earth all is in the future tense for I am sure experience shews they have not yet inherited the earth for they have in all past times complained We have been strangers and Pilgrims and in all ages hitherto afflicted distressed and persecuted as servants and never as yet inherited the earth that is become the only Lords as the true heirs and proprietors thereof and therefore yet to come I shall only add that of Luke 20.28 29 30. Ye are they which have continued with me in my temptations and I appoint unto you a Kingdom as my Father hath appointed unto me That ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel I see no inconvenience of understanding these words literally as unto the general scope thereof according to that ancient rule Non est a litera seu propria Scripturae significatione recedâ—ndum nisi evidens aliqua necessitas cogat Scripturae veritas in ipsa litera periclitari videatur And by the way take notice That there are many godly learned men both in our own Nation and others also that though they take not up this opinion as their own nor cannot wholly comport with it in their judgment yet
speak very favourably of it and very ingeniously call it a harmless opinion not directly or indirectly striking or undermining any the fundamentals of the Faith But to proceed In this last Scripture take notice 1. What therein is promised as a peculiar reward to them that abide temptations with or for Christ and it is a Kingdom Christ's Kingdom my Kingdom vers 30. compare this with Rev. 11.18 and Rev. 20.4 2. Christ appoints unto them a Kingdom as his Father had appointed to him a kingdom but the Father as is on all sides agreed appointed not a particular kingdom for Christ after the ultimate judgement in the supernal heavens for it is affirmed on all hands that Christ then and there shall deliver up the Kingdom the power and ruling into the hands of the Father that God may be all in all according to that of 1 Cor. 15.24 28. Now in a Kingdom there are relations persons to rule and persons ruled to wit Christ and his Saints to rule and unbelievers to be ruled but in the highest heavens there is nothing to be made subject to Christ and his Saints no unbeliever or unclean thing must enter thereinto the blessed Angels the ministring Spirits being only subject to Christ Heb. 1.13 14. Neither can this be meant of Christ's spiritual Kingdom wherein Believers then were and in all ages formerly and therefore cannot be meant of this Kingdom promised and prophesied of in this Scripture Besides the spiritual Kingdom of Christ is called often by John the Kingdom oâ— patience wherein the Saints endure temptations afflictions and tryals which Christ here mentions and so cannot with the least reason signifie the Kingdom of Reward which Christ promiseth as the effects crown result and reward of that enduring and patience 3. Eating drinking and such actions are unsutable actions and expressions to signifie the glory of the highest heavens but very sutable to express Christ's glorious Kingdom here on earth for it is promised as a Paradice and a Tree of life therein Rev. 2.7 22.2 And it is such a high spiritual eating and drinking it being as yet a hidden Manna unto us that we cannot possibly comprehend the excellency thereof but under Types and Figures meet for our capacities 4. The conquering Saints are to sit on Thrones to judge the twelve Tribes of Israel In Christ's spiritual Kingdom this was never yet done but such were rather judged and trampled under foot by the powers of the world and Antichrist and in the supremest ultimate glory there is nothing to be judged neither persons nor things for that is the Father's Throne wherein Christ shall lay down all Authority and himself be also subject unto the Father as that 1 Cor. 15.24 25 28. Therefore this Kingdom here meant which Christ calls My Kingdom and My Throne is yet to come here on earth before the ultimate day of judgement and the Saints highest state of glory in the supreamest heavens which is the Father's Throne Object But some will object That this which is called Christ's Kingdom is also the same with the Father's Kingdom and not distinct from it but one and the same and to this purpose urge that Scripture Matth. 26.29 I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Father's Kingdom Now that which you interpret to be the Son's Kingdom is here called the Father's Kingdom and therefore one and the same Answ I answer 'T is true The Son's Kingdom is called in Scripture the Father's Kingdom for divers reasons 1. Because the Father gives it to Christ and therefore he is called Psal 2.8 His King 2. Because the Father and the Son are one by an unspeakable Union and so the Kingdom of the Son may be called the Kingdom of the Father that is the Kingdom of God for Father is often ascribed in Scripture to the Godhead as that of John 17.3 This is life eternal that they know thee to wit the Father to be the only true God c. And by reason of the union of both natures in one person Christ it is called Eph. 5.5 The Kingdom of Christ and of God and The Throne of God and the Lamb Rev. 22.3 in the holy City the New Jerusalem So that Christ as man as one with the Father or God reigns in this happy millenary Kingdom and so may be also called the Father's Kingdom wherein he will drink his new wine with his faithful ones before the ultimate day of judgement so this makes not at all against the distinct Kingdoms of the Father and Christ which is before asserted and plainly evidenced from divers Scriptures Let the industrious enquiring Reader read more at large in D. Homes M. Maton and M. Mede hereon and vers 12. of this chapter But for a more full explicating and opening the Truth of this point understand That Christ's Kingdom in Scripture hath a diverse acceptation First Christ is King by right of creation Heb. 1.2 and this is his natural Kingdom which he hath as one God with the Father from everlasting Secondly Christ is King by right of Purchase as the first he rules and governs all the Kings and Nations of the world and so is King of Kings But by the second he governs more especially his church and people and this he does as God-man and is properly called Christ's Mediatory Kingdom And this his Mediatory Kingdom hath in it divers periods some more lowly some more exaltant and triumphant Christ was a born King witness the Magi's enquiry after him that was born King of the Jews and their majestique presents of Gold Myrrh and Frankincense but his power was then but obscure and low which appeared afterwards somwhat more radiant in imposing his commands doctrines and ordinances upon his followers and disciples but this was but dark and somwhat lowly also as an Heir in his minority After his Resurrection and Ascension he commands his Agents and Ambassadors to negotiate the great affairs of his Kingdom in his absence by the help and concomitancy of his Spirit with them and this is therefore called Christ's Spiritual or Ministerial Kingdom which is to continue unto his second coming the great work wherein is to preach the Messias and his Doctrine of Faith and his second coming but this is mixed too with a great deal of affliction trouble and obscurity But there is another period of this Mediatory Kingdom of Christ which is most glorious and triumphant and that is at his last appearance when all these low dispensations shall be done away when he shall reigne and none shall let All other periods were mixed with much tears and sorrow but in this they shall be quite wiped off In this last period there is given him not only as God but as man or rather as God-man Dominion and Glory and a Kingdom that all people Nations and Languages should serve him Dan. 7.14 and Psal 2.8 Ask â—f me and I
is under it and having plucked up the rotten prop the building thereon must needs fall to ground and come to nought Cum tollitur causa tollitur effectus and instead of this broken reed let the faithful soul comfort and support it self in patience with the hopes of Christ's true and real Kingdom wherewith John was affected and supported Rev. 1.9 which shall come in glory and great power and none shall say as now Lo here is Christ or there is Christ but he shall be most evident and perspicuously glorious Lo He cometh in the clouds and every eye shall see him and they that pierced him and every one shall mourn because of him v. 7. This Kingdom of Christ is not advanced by any capricious whimsies of ours but is brought to light in power and great Majesty where Christ comes with his Armies and myriads of Angels and raised Saints Rev. 19.14 20.4 to take the Kingdom unto himself when Antichrist and all his adherents are destroyed by the appearance of the Lord Christ then shall they fly unto the Rocks and the Mountains and call to them to fall upon them to hide them from the presence of the Lamb that sitteth on the Throne and then all the Kingdoms of the world shall become the Kingdoms of our God and his Christs and he shall reign for ever and ever Hallelujah Amen And for a conclusion of all let the faithful ones of Christ hearken to the often repeated admonition of the Spirit in the last verse Vers 22. He that hath an ear let him hear what the Spirit saith unto the Churches He that is an understanding christian among you let him consider what graces the Spirit hath set forth to their imitation and approved of by various encouragements and promises of rewards and what sins and faults he hath reproved and menaced with dreadful judgements in each and every one of those seven Asian churches that he may avoid the one and embrace the other that so his portion may fall in the land of the living What was written to them was written for our example and if we be found in their conditions we shall receive our rewards accordingly for every one shall receive according to his works O Lord Christ that has moved the heart of thy servant to make these things known unto the children of men let him be a learner himself at the foot-stool of thy grace and blessed be thy holy Name that hath gone thus far with thy poor servant O let his own words be imprinted in his own heart Keep him humble Lord that he be not lifted up in his own eyes lest whiles he comes a Teacher unto others he himself becomes a cast-away O Lord Christ Give thy servant power from thy self to overcome his temptations that he may sit with thee in thy Throne even as thou hast overcome and art set down in thy Fathers Throne Pardon O Christ not only the faults of this undertaking but the many sins and errours of all his life O cover him and them with thy white rayment and then he shall walk in white before thee and at thy appearance his nakedness shall not appear Remember O Lord thy Church and People among us for good O let them hear what the Spirit saith unto the Churches That thy Name may be gloriously exalted within our days That thy Truth may run to and fro and be increased and that all be kept and preserved within the compass of their duty both towards God and Man That so we may have sweet smelling Gardens holy Assemblies within our Land where the Lord may take delight to dwell in Hear O Lord thy poor servant for thy wonted mercies sake in and thorow the Son of thy own love to whom with thy Self and holy Spirit one Eternal Ever-living Lord God be all glory dominion praise and power for ever and for ever Amen Δοξὰ μονῷ τῷ Θεῷ FINIS
shall be for a time times and half And the Son of God in the Revelation 13.14 hath shewed that the Beast and false Prophet shall have power over the Saints for 42. moneths and that the time of the woman in the Wilderness and the time of the witnesses Prophesying in sackcloth to be 1260. dayes These things saith the Amen the faithfull and true witness who would not then believe him Seeing that Antichrists raign and the time of the Saints mourning is in the Eternall decree of God limited and prefixed and that which the Angel and the Son of God do testifie with a great oath we have no reason to doubt of but that they will come to pass in their several periods and appointed seasons Again against the definite demonstration of the last times and seasons and the great changes and revolutions held forth in this Book of the Revelation two Scriptures offers themselves that of our Saviours to his Disciples in Mark 13.32 speaking of the last day and of his second comming But of that day and houre knoweth no man no not the Angels which are in Heaven neither the Son but the Father the other is that of the Act. 1.7 Wherein Christ answereth his Disciples question wilt thou at this time restore again the Kingdom unto Israel And hee said unto them it is not for you to know the time and the seasons which the Father hath put in his own power so the objection lyes thus If no man no not Christ the Son of Man nor the Angels of Heaven knows the last day but that times and seasons are left alone in the power of the Father how then commeth it to pass that there is a discovery of times and seasons and of the last day it self and end of all made out unto John in this Revelation by Christ himself I answer first we must know that in Christ there was two natures distinct and unconfounded to make up one Person of a mediatour and the property of each nature did remain entire unto each hee was true God and true Man and as hee was Man or the Son of Man it is no derogation at all unto him to affirm that he knew not all things and that according to the understanding of Man to be ignorant of some things and so of the last day But to affirm it as he is God being one in Counsel nature and essence with the Father from all eternity it would be no less then blasphemy to affirm it for shall the Creatour of all things be ignorant of his handy-work 2. It was not the injunction or command of his Father on him whiles he conversed here on earth to discover unto the World what should happen in the latter dayes Of the same comfort is that Scripture Mark 10.40 being an answer to the Sons of Zebedee to sit on his right hand or his left was not his to give yet in Revel 3.21 he promiseth to him that overcommeth that he shall sit down with him in his Throne This Scripture gives a fair light to an interpretation of the former for whiles he was here beneath perfecting the work of our redemption here on earth the Revelation was not given unto him from the Father to discover times and seasons nor to give Thrones Powers and Kingdoms into the hands of his Saints untill after his resurrection when all power was given unto him by the Father and all things were then given into his hand by right of purchase And this is that that is clearly intimated in the Revel 5.9 c. When none was found worthy to open the Book then the 24. elders before the Throne sang a new song saying thou art worthy to take the book and to open the seales thereof for thou wast slain and hath redeemed us to God by thy bloud of every kindred tongue people and Nation The opening of this book being as it were referred to the merit of his death and passion so that it should not seem strange that he knew not the day of his second comming neither having not as yet suffered nor entered into his glory The Revelation of all things being reserved by the Father for Christ unto that day 3. That place of the Acts 1.7 is nothing to the purpose It was not for his Disciples to know then the fittest and most meet time which God thought good at that time not to make known to restore the Kingdom unto Israel he doth not answer them that he will not restore the Kingdom unto Israel But it was not now fit for them to know the time and season thereof Christ here speaks of de tempore Tempestivo of the opportune and fit time and seasons which the Father does reserve in his own power and will not reveale unto his people 4. I answer that in this essay I do consider the time of the rise progresse and period of Antichrist and other the great events Syncronizing with the same in an Indefinite and more general way not in an exact definite precise day and hour here I only consider the years in a more general way which now the Father hath not reserved as a secret in his own power but revealed them to us by his Son in this of the Revelation and other books of God Lastly accounting it as labour lost to answer the vain interpretations and glosses of the allegorizing and Chymical Scripturists to wit the Familistical Notionists who can extract quidlibet ex quolibet and so make the Revelation indeed a mistery and book sealed to the wisest Christian therefore I shall not at all meddle with them when as they interpret according to the mistical fanâ—ies of their own confused brains and not according to the least measure of sound knowledge For indeed if this book be not opened according to the Prophetical visions with their peculiar characters rightly applied to their several times and seasons we shall not know what tollerable sence or exposition to set upon it It is well that the Spirit of God it self doth clearly discover and demonstrate in the 17. Chap. the beast with seven heads and ten horns to be a government or Empire that should arise under ten Kings And that mistery of Babylon the great and the woman sitting upon many waters to be that great City scituated upon seven hils and which doth raign over the Kings of the earth Now if the Spirit of God it self hath holpen us with this key to unshut in part the misteries of the Revelation it should not be accounted presumption in us to fall on the same method in opening the rest of the Prophetical representations and figures of this book when as the Spirit of God hath given us some first fruits thereof it self as sure footsteps to tread in From which discovery of the Spirit we may as from a watch-tower take a full veiw of the rest of the Revelation and so a scanding of the whole book otherwise in it self inaccessible And that thy Servant O Christ who
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
them for his names sake â—o all generations for ever But if it be asked How we shall honour God faithfully this way It is answered we must as those few undefiled names or Saints of Sardis overcome the corruptions and pollutions of the times by witnessing against them and openly stand for and profess the contrary truths and ways of God and follow the advice of Paul to Timothy 2 Tim. 2.21 If a man purge himself from these he shall be a vessel unto honour sanctified and meet for the Masters use And therefore let the understanding christian mark and consider this as it is in the advice of the Spirit in the immediate subsequent verse Verse 6. He that hath an ear let him hear what the Spirit saith unto the Churches This verse formerly opened therefore needs no farther explanation Verse 7. And to the Angel of the church of Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This Epistle inscribed to the Angel of the church of Philadelphia is directed also from Christ under various remarkable descriptions for holiness truth and soveraignty having the key of David which he beareth not idly for with it he openeth and no man shutteth and shutteth and no man openeth This church of Philadelphia was one of those seven famous churches scituate in the lesser Asia now called Natolia whose Angel or Pastor was Demas or Damias as Ignatius Epistles testifie And indeed it was a church by the Spirit 's description which was the fairest among the Sisters the most comly orthodox and sound among all the seven whose very name doth set forth her gracious nature and qualities Philadelphia signifying Brotherly love or love of the Brethren which doth notably agree to the excellency of grace that was found in this church being not openly convinced of any crime but altogether extolled for her gracious deportment M. Brightman makes this his darling and beloved Philadelphia to typifie and represent his reformed Geneva French or Scottish church model but upon further enquiry I doubt his counterpane will fall short of their first pattern in purity and soundness and he makes the church of England as then governed by Bishops for their luke-warmness and remisness in matters of Religion to be the counterpane of Laodicea his blear-eyed Leah but Philadelphia the Geneva Helvetian and French Reformed church begun by Zuinglius and Calvin to be his much adored darling and Rachel and so he makes Sardis to represent the German Reformed church under Luther and his associates Pergamus to represent the degenerate church of Rome as then in being about the time of Luther and so upward he makes the several states and ages of the church the counterpanes of Thyatira Smyrna and Ephesus unto the Apostles times But by what warrant M. Brightman does this or why he is so luxuriant in his applications I know not and I conceive under due respect to so learned an Author as M. Brightman that it is beside the intention of the Spirit that ever those seven Asian churches should typifie or represent any other churches or state of churches that should rise in futurity only they are left unto us and to all ages to come as examples and patterns to understand and know the dealings of God with them that if we be partakers in the same graces with them we shall have the same encouragements approbation and reward as they had but if we be found guilty of the same transgressions as they were we shall fall under the same judgements as they did and that that made M. Brightman thus over-free in his applications in his counterpanes I verily believe to be the variety of conditions both good and had found in those seven churches which by a good wit may be stretch'd out to represent the condition and state of any church whatsoever which is not altogether beside the scope or intention of the Spirit in them for it is often inculcated in this and the former chapter He that hath an ear let him hear what the Spirit saith unto the churches What was written unto them was not only for themselves but for the cognizance of all others in the future also coming under the same conditions and qualifications with themselves But to proceed These things saith he that is holy he that is true c. These words contain a description of Christ who sends this Epistle to the Angel of Philadelphia whose two first properties are taken out of the nature of the Son of God to wit Holiness and truth Christ makes this discovery of himself sutable to the condition of the church of Philadelphia which was an eminent shining star both for the profession of the truth and for holiness to the other the more delinquent churches he discovers himself in another posture with eyes and feet like burning brass and with a two edged sword proceeding out of his mouth but with the gracious he appears more gracious and to the truly godly he appears in his own proper nature in Truth and Holiness Hence Note Observ Christ discovers himself unto his people not only as the holy One but as the God of Truth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things saith he that is holy he that is true They are much deceived that aim at holiness without the truth They that own not Christ according to the truth can never be truly holy ones or sanctified persons for truth sanctifies John 17.17 Let their actions be never so highly estimated in the eye of the world as proceeding from holy self-denying persons yet if they be not done in the truth that is from a true fountain and to right ends they will lose their reward and be at best but as tinkling Cymbals What profit doth it yeild the monastical Votaries of Rome when they devote themselves to so rigid austerities and pretend so high to holiness whiles they have banished truth from their borders when neither their ends nor their aims are right according to the truth of God's word To what end is the Quakers austere carriage and outward holiness whilest they deny Redemption or Satisfaction by the blood of Christ Will their inherent holiness or their austere upright carriage serve instead of Christ's imputed righteousness Holiness and truth must go together to denominate a true Saint Heathen Philosophers will quite out-strip the best of christians in divers acts of vertue but when proceeding from a christian according unto truth they are to be called by another name holy or godly actions If you try the doctrines of men only by the holiness of the persons that brings them you may entertain errors instead of truth for truth is not always with the most seeming holiest men But if doctrines come from persons holding the truth in sincerity and professing the same truth in purity and integrity of their souls doubtless such doctrines in their first origen