Apokalypsis apokalypseos, or, The revelation revealed being a practical exposition on the revelation of St. John : whereunto is annexed a small essay, entituled Quinto-Monarchiæ, cum Quarto Omologia, or, A friendly complyance between Christ's monarchy, and the magistrates / by William Hicks ...

CHAP. II.

Verse 1. Unto the Angel of the Church of Ephesus, write these things, saith he that holdeth the seven Stars in his right hand, who walketh in the midst of the seven golden Can∣dlesticks.

THe general preface to the seven churches, and of the whole Book, being finished in the first chapter, wherein was considered, who was the Author of these divine Re∣velations, and that was Christ, under divers denomina∣tions and similitudes, some appropriable only to the divine nature, some to the humane, clearly notifying, That that person that ap∣peared unto John, was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Christ, God-Man, who gave these Divine Revelations unto John, some immediately by him∣self, some by his ministring Spirits, the Angels; for though the greatest part of these Prophesies are given and signified by the in∣strumentality of Angels, yet it may be truly said, that Christ doth it; for it is a known rule, What is done by another at ones Order and command, is done by himself: Christ he is the Author of those Visions, he gives them out to John, and John he is the recipient instrument, and the subordinate Author, and is commanded to write them, and make them known unto the churches; and in the first place in this second and third chapters, John is command∣ed by Christ, to write those premonitions to the seven churches, which in their order shall be handled: But in the way, before I fall upon the particulars, it will be worth the enquiry,

Quest. Why John is commanded particularly to write to each church of the seven apart: To the Angel of the Church of Ephesus, of the Church of Smyrna, of the Church of Pergamus, &c.

I answer, for divers reasons: First, They were not guilty of one and the same faults; and as their defections were divers and vari∣ous, so ought they to have various and divers reprehensions: So likewise their graces and endowments were various, so ought they to have divers and various encouragements therein: The more obdurate and high-handed sinners, ought to have the sharpest and highest reproofs and censures, but the more flexible and tender-hearted, ought to be dealt with the more tender hand of love and compassion.

Secondly, The several charges are drawn against each parti∣cular church, and so sent unto them by the hand of their own pe∣culiar Angel, Minister, or Pastor, to shew unto us, that they were not to seek for any extrinsecal power or authority over them∣selves: Christ is the common and general admonitor and repre∣hender of them all; each of them are solely and singly under his

reprehensive power and jurisdiction. The Angel of the church of Ephesus hath only received commands and reproofs, that re∣lates to the church of Ephesus; so the Angel of Smyrna, for the church of Smyrna, and the Angel of Pergamus, for the church of Pergamus, &c. The Angel of the church of Ephesus did not receive commands or reproofs, to impose them juridically on the church of Smyrna, nor Smyrna on the church of Pergamus, or on any one of the seven, either singly by it self, or joyntly with a∣ny of the others, one, two, or more: They were not to be super∣intendents, or to have a prelatical authority over the rest; there was no cathedral then at Ephesus, nor in any of the other six: the name of Archiepiscopacy and Hierarchycal Supremacy, was then unknown in the little well-ordered Christian world, or rather Common-weal; Bishops then did look no farther with an eye of authority, then over their own flocks; neither then was it known that a combination of some few churches, or rather officers of churches, under the name of classical Elders, provincial Elders, or National Elders, should have the sole power and jurisdiction over the rest of the churches of Christ in their vicinity: Ephesus then as unto outward authority, was Independent, Smyrna then was Independent, and so were all the rest: The churches could then, and also now can act consultatively, by way of advice, by their Elders and Brethren, either joynt or singly, but not juridically, by way of authority, over one and another: The churches of Christ are all Peers, respecting their authority, yet in their graces and perfections amongst themselves differing from one and another in glory: Christ keeps the sole Legislative power in his own hand, and what he communicates thereof unto his churches, it is not that they should be lords over their Sister-churches faith, but that they may within their due bounds, exercise their wholsome admoniti∣ons and censures, according to the Word of God: Christ will not suffer one church juridically to censure another sister-church, though corrupt, for there is no such authority given them; Christ keeps that prerogative in his own hand, he reproves and censures the whole seven Asian churches himself, but suffers not one or more to do it over the rest: And one great reason of this is, That if Christ had granted such authority unto one church over others, that that church which becomes most potent, and most countenan∣ced by the secular powers, though most corrupted in doctrine and worship, will undertake to censure the soundest and most orthodox churches of all; as the Arrians did of old in the times of the sons of Constantine the great, and their Successors, censure, chastise, and vex even the soundest and most faithful churches of Christ: And the idolatrous apostatized church of Rome, under this pretence of having authority over other churches, do even fulminate out her direst Anathemas on all other churches, though the faithful and undefiled spouses of Christ: Be wise therefore ye true spouses of Christ, hold fast the liberty wherewith Christ hath made you

free, lest ye subjugate your necks, and precious faith, unto the ido∣latries of the spiritual harlot: For this very reason Christ gives his particular censures and reproofs to each particular church, ac∣cording to their peculiar failings and errours, that one more cor∣rupt church might not undertake to censure that which was less corrupt: But if it be demanded how a sound and faithful church of Christ should carry it self towards an erroneous and backslid∣den corrupted church, I answer, They are to use all means for their recovery, and that in love and charity: First, They are to advise them, and admonish them of the danger of their ways, cha∣ritably, not juridically, as a church exercises towards her own members. Secondly, They are to pray for their healing and re∣covery out of their spiritual Maladies. If all this will not do, to their amendment, they are to withdraw communion from them, and to leave them to their Master, who after he hath proceeded on his white horse, with offers of peace and reconciliation, and they continue obstinate, and not turn by repentance, he can go forth on his red Horse of wrath and fury, and remove his candle∣stick, his church, and the glory thereof, from amongst them, and leave them desolate. The first that I read of that extended the wings of his authority beyond his own just limits and bounda∣ries, was Victor, Bishop of Rome, about the end of the second century, who hotly contended with Ireneus, and others of the Affrican churches, to have a Supremacy over them, and to im∣pose his Dictates on them, and that very pertinaciously, about a frivolous controversie, the observation of Easter. Herein that mysterie of Iniquity did begin to work, which in few after suc∣ceeding ages, came to its full stature. To this I shall only add, that all ancient and modern history, both civil and ecclesiastique, do testifie, that this Prelacy, and affecting of Supremacy over o∣ther churches, whether it be in one single church, person, or many combined ones, hath not only been very dangerous and prejudici∣al to the faithful churches of Christ, but is, and hath been always the very first born of pride and luxury.

Thirdly, Another reason is, that Christ writes particularly to each of the seven churches, is, to shew, That Christ hath an equal care and respect to all his churches, whiles they continue his, though under foul prevarications and backslidings: Christ hath bowels of compassion towards them, as long as they keep faithful to his name, though otherwise in themselves very faulty; and he is found to be walking in the midst of them providentially, caring for them, holding the seven Stars in his right hand, and teaching them by his Word, if so be he may bring them to repentance.

Lastly, These messages are directed to each particular church, out of Christs especial tenderness towards them, that they might endeavour to reform their enormities within and amongst them∣selves, That the churches errours and infirmities may not be told in Gath, nor published abroad to their reproach amongst their

enemies; whilst there is any hope of the recovery of backsliders, Christ comes with a rod and strokes of a loving and tender heart∣ed father, to cure them, not to shame and reproach them; and therefore Christ directs John to write his messages to the Angels of each particular church.

To the Angel of the Church of Ephesus, Write,] What is meant by Angel, I refer to the sixteenth and last verses of the first cha∣pter: But the question is, Whether by Angel of the church, of Ephesus, be intended the chief Pastor or Bishop, being as Super∣intendent, or Archbishop over the rest of the Bishops and Pastors of the church of Ephesus? Or, Whether the Angel of Ephesus were the Metropolitan over the other six Sister churches?

I answer first to the latter, There is no colour at all for that o∣pinion, for the reasons but in the former page specified; and to add a word, Because Christ commands each Angel to reform their abuses within themselves: He sends not the Angel of one church to reform another, that has no authority over it; the An∣gel of the church of Ephesus is not sent to Smyrna, nor Smyrna unto Ephesus, nor unto the rest, but an extraordinary Officer, a Prophet, John, a man of God is sent unto them all, to tell them of their faults, and to exercise that authority which Christ hath given and deposited in all his Gospel churches, and to each of them in particular, for their dealings and recoveries out of their backslidings. Indeed any one that hath an extraordinary Spirit and call, as John had, may exercise that unlimited authority o∣ver the churches of Christ, but I know not any in these days, or since the Apostles times, that do pretend unto it, but that great and rampant Roman man of sin, who is the great and only pre∣tender to that Spirit of Infallibility, and yet who more fallible then himself in his judicial sentences, doctrines, and ways of wor∣ship? Indeed if he had what he pretends, that Spirit of infallibi∣lity justly might he assume authority in censuring, directing, and governing all other churches; but before that does appear, let himself, and others that assumes the like authority with himself, hide their faces in shame and confusion for ever.

Secondly, To the first question I answer, That those I confess of the Episcopal Interests, do hold that the Superscription of the particular church, directed to the Angel of the churches of Ephe∣sus, Smyrna, &c. do intend and signifie, that they are directed to the chief Pastor or Bishop, that is supream Overseer, Director, and Mediator, over all the rest of the Bishops and Pastors of the particular churches within Ephesus, Smyrna, &c. As if this had been written to the Angel of the church of England, that is, saith the Episcopals to the Archbishop, who is the chief Prelate and Bishop over all other the Prelates and Bishops in England: Or if it had been directed to the Angel of the church of London, Salis∣bury, Exeter, &c. that is, say they, to the Bishop of London, Sa∣lisbury, or Exeter, &c. who is the chief Bishop, Pastor, and Over∣seer

over all the rest of the Bishops and Pastors within his own Jurisdiction and Diocess.

I answer first, that the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate according to the Latine Dialect Bishops and Pastors, or according to our own proper Idiome, Overseers, and Feeders of the Flock are Synonimas, and are but as several denominations of one and the same Office, which do arise from divers acts there∣in. For the faculty of over-seeing, guidance, and direction, he is called a Bishop; for that of teaching, instructing, and spiritu∣ally feeding his flock in all kinds, he is called a Pastor, and very often too in Scripture for his rootedness and soundness in faith, life, and doctrine, he is called an Elder; so that these are but se∣veral names of one and the same office, and often applyed in Scri∣pture reciprocally to one and the same person; somtimes he is called the Elder of the church, somtimes the Bishop, somtimes the Pastor; to denote unto us, that such as guide well their flocks, and feed them with the green pastures of wholsome doctrines, are most worthy of double honour amongst the Saints; but lest here∣with they should be elevated above their proper station, they ought to eye another Title too, which is given them in Scripture, they are Ministers, that is, Servants that attend on Christ and his churches; they receive Christ's messages, and commend them un∣to his churches, and come again with returns of the churches im∣provements in obedience and thankfulness unto Christ; and for this reason they are here entitled by the name of Angels, Messen∣gers, Ambassadors, or Ministers of Christ; and how these hum∣ble Titles of Servitors and Messengers will suit and agree to the Lording stomacks of Metropolitans, and Lord Bishops, or chief Pastors over many churches, it passes my skill to conjecture. There was a time when the good Bishop of Rome did take on him that self-denying Title only of Servus servorum Christi, A servant to the servants of Christ; but O now, Quantum mutatus ab illo!

Secondly, As some of the Presbyterian interest will have this Inscription, To the Angel of the Church of Ephesus, to be meant the Presbytery, or the combined Elders of the church of Ephe∣sus, which is asserted with far less reason then the former; for it is inscribed, Unto the Angel, not Angels of the church of Ephe∣sus: neither is it clear that there were more political churches then one in Ephesus, to make up a combination of divers, as the Pres∣bytery will have it; but rather the contrary is evident, for if there were more churches then one in Ephesus, the Inscription would run more rationally thus, Unto the Angels of the churches of E∣phesus, &c.

But here they will object (as I have found that one of their lear∣ned champions, I mean M. Rutherford formerly hath done) That Angel here is to be taken collectively, as that, The Angel of the Lord shall pitch his Tents about the righteous.

I grant, Angel in that Scripture ought to be taken collectively,

for many Angels; but that it should so in this place, is a meer non sequitur, yea rather, a foul absurdity will be according to this sense of theirs, father'd on the Spirit of God in this place: for under∣stand that the Presbyterie, which is a collective and combined body of many Elders of divers churches, which they would have here to be meant by the Angel: All of the Presbyterian judge∣ment do intend thereby the church representative; as Go tell the Church, that is, say they, the Presbyterie. Hear the Church, that is, say they, the Presbyterie. Now that this word Angel will stand with such interpretation, sounds very harshly; for observe what a strange and uncouth sound and sense do these words give▪ To the Angel of the church of Ephesus, that is, to the church of the church of Ephesus, according to their acceptation; for so they call the Presbyterie, the church: I suppose few will find but very little reason in such a sense; yet I grant that in one church there may be many Ministers, so there might be in Ephesus many Tea∣chers, many Elders, many Deacons, for they are all Ministers unto the church of Christ; so also they might have one that had the preheminence over the rest, as the Overseer, Bishop, or Pastor of the flock, whose care and office is not only to rule and guide the flock, but to feed them also, and such a one is worthy of double honour, in respect of the eminency of his ministerial service above the rest, and so might rightly be called the Angel catexochen, or chief Messenger or Minister of the church of Ephesus, to whom these admonitions were directed; and so I take the word Angel in this place to signifie the chief Minister, to wit, the Bishop or Pa∣stor which God had set over the church of Ephesus, to whom the charge is inscribed, and this was Onesimus, as Eusebius justifies, lib. 3. cap. 35. out of Ignatius his Epistle unto the church of Ephesus.

Observ. From this former discourse note, That the Pastors and chief Ministers of churches, are the fittest instruments to receive and deliver Christs messages and intendments unto his churches. They can do it authoritatively, ex Officio, by vertue of their call unto that end: Others of private capacity can do it only charita∣tively, virtute doni, by vertue of a gift, by way of advice and counsel: The charge here is inscribed to the Angel or Pastor of the church of Ephesus, and it is the rather inscribed and directed to the chief Minister, for sundry reasons: First, That it might have the greater reverence and authority with them to whom it was directed. Secondly, That it might be set home on their hearts with the greater wisdom and vigour; for admonitions or reproofs coming from Pastors, or the chief Ministers of the church, are as nails driven by the masters of Assemblies. Thirdly, That it might be done with the more faithfulness, for they are the Overseers of Christ's flock. Fourthly, That it might be done with the more tenderness and compassion, for they are the Shepherds or Pastors of Christ's flock, to feed and heal them, notto wound or destroy

them. Fifthly and lastly, That it might be done with the great∣est experience, for they are the Elders of the church, who are ac∣quainted with all our spiritual maladies, and know their several cures, and are the best Physitians (next and subordinate to Christ) for our souls in the world. O let us therefore give them due ho∣nour and reverence, which is most commendable and worthy of a sound christian, to all Christ's true and faithful Ministers and Ambassadors of his Word and Gospel, whom Christ hath ho∣noured with the names of Angels, Bishops, Pastors, Elders, and the like; let us not dishonour, vilifie, or upbraid, with any brand∣ing or unworthy Titles whatsoever.

Observ. 2. Unto the Angel of the Church of Ephesus, Write,] Hence Note, That every rightly constituted and well ordered church, ought to have their Angel, Minister, or Pastor over them. Every golden candlestick ought to have their burning Lamps within them, to give light to all that come before them; see more hereon on the last verse of the first chapter. Yet in this I desire to be understood, not as if the Being and form of a church did re∣main wholly in the Officers thereof, but in the whole Fraternity of Believers, the essential matter thereof primarily and chiefly; so that I here intend the well-being of a church, not the being thereof: and so I affirm, that two, or three, or more gathered together in the name of Christ, to close with him in his Ordinan∣ces, though without Ministerial Officers, yet may be for the essen∣tial matter termed a faithful church of Christ, but not a political organical one, which hath the highest and greatest glory on it: for I am of opinion, that the first hath the priviledge of the exer∣cise only of some Ordinances within themselves, as Prayer, &c. but the latter hath the more full and ample Gospel pattent and commission, even to the administration of the Sacrament, and unto excommunication and highest censures, which cannot rightly be executed out of political churches, which are meerly acts of power, office, and authority.

From the words, the church of Ephesus, of Smyrna, of Per∣gamus, &c. Some hence absurdly reason for a National church: 'Tis true, there was a church at Ephesus, at Smyrna, at Corinth, at Rome; but to argue from hence that all in Rome, all in Co∣rinth, all in Ephesus must be the church, is a very fond reasoning: This were to argue, that Nero that bloody heathenish Tyrant, with his whole houshould, not much unlike unto himself in barbarous cruelty, were the church of Christ, because Paul writ to the church in Nero's house; and though there was the church of Christ in Ephesus, yet I presume, on good grounds, that most or the great∣est 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 Reli∣gion 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 obser∣vation of the things that follow. These things, saith he, that hold∣eth 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 Firma∣ment 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 obser∣vation, 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 Pom∣gran••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 confirma∣tion 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 ex∣amined 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 there∣of, in the highest notion that its capable of comprehension, and oft∣en 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 affecti∣ons will be often led astray, to that which is only good in appear∣ance, and to contemn that which in it self is really good and per∣fect: but here is no fear of imperfection of knowledge in this per∣son; 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 wor∣thy 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 favou∣rable aspect and complacency thereon; and yet what is evil in them, he cannot bear without a reproof, as 'tis defection or failure in its first love, and ardent affections, which the church of Ephe∣sus bore to Christ, and his Truths, at their first conversion or en∣tertainment 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 cen∣sure; 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 nei∣ther cold nor hot, I would thou wert cold or hot: Christ will not pal∣liate, 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 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 pro∣vided, 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 unrepen∣tant 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 ma∣ny 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 pro∣ceeds with the other churches in the like method, and lays a com∣mendable 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 in∣terest 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 a∣gain, 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 right∣er in some externals of Worship then they, yet they may be right∣er 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 commen∣dation, 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 Familisti∣cal 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 abun∣dantly 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 he∣resies. 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 gra∣ces 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, constan∣cy, 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 commenda∣tion, 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 complacen∣cy, 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 du∣ties, 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 be∣come 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 re∣ward. 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 them∣selves 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 there∣into, 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 Magi∣strates, 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 per∣son, 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 suf∣ferings on ones self for ones pertinaciousness in opinions not rela∣ting as necessaries, or fundamentals unto salvation, and so disturb∣ing 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 pro∣duction 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 de∣filement 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 sin∣cerity 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 mani∣festly 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 grie∣vous 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 godli∣ness, the other the truth of God; and where the one is tolerated, the other follows also: for if evil workers are forborn in the chur∣ches, their judgements will be soon corrupted, to endeavour to up∣hold their more corrupt practises: for such as keep not to the com∣mands of God, he gives them over judicially to embrace and fol∣low false Teachers, and to believe lies and vanities. And second∣ly, When false Teachers are tolerated, quickly follows evil pra∣ctises: 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 Ecclesia∣stique; what followed that false teaching, but most profane and wicked practise of carding, bowling, sporting, revelling, drun∣kenness, 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 insepara∣ble twins, the corruption of the one will be the death of the o∣ther. It is to be observed, as soon as these primitive churches en∣tertained 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; where∣fore a use of caution hence ariseth to Christ's churches; That if they be zealous of God's glory, and their own well-being, that they suffer not peaceably amongst them, either evil doers, or false Teachers, both equally tending, if tolerated, to their destruction and ruine.

Observ. 2. It is often a matter of great trouble and travel for the churches of Christ, to deal with evil doers, and false teachers in the church. When the corrupted part is become a great Interest in the church, how difficult is it for the sound part to meddle with it: Witness the present state of our churches in England, and else∣where

amongst the Nations, desiring Reformation from Anti∣christian errors and idolatry; what a matter of trouble it is, and somtimes of much affliction and sufferings to divers precious and sound christians, when they go about to reprove the false teachers, and evil workers, the great hinderers at present of a thorow Re∣formation in the Ordinances and Doctrines of Christ? How they fall upon such as the troublers of Israel? Not considering that their lusts are the principal causes thereof; and if Christ's witnes∣ses speak against them in faithfulness, they are presently branded as troublers of their peace and factions, and often suffer for it: The church of Ephesus had their portion herein, of travel and patience, for their integrity unto Christ and his Truth, against these teachers and wicked persons in that primitive age, so neer Christ's time, and the pouring forth of the Spirit; and therefore no marvel if under the falling away, and Antichrist's dominion, Christ's faithful witnesses have a share therein also.

But to proceed, And thou hast tryed them which say they are Apo∣stles, and are not, and hast found them lyars.] It seems Ephesus had pseudo-Apostles, or false Apostles, as well as Corinth, and other churches, 2 Cor. 11.13. who pretended themselves to be true Apostles of Christ; who under that pretence, came with de∣ceitful, and soul-destroying doctrines; as, That the Resurrecti∣on was past already, That the Mosaical Law was to be joyned to faith in Christ for justification; That the community of all things and women were lawful, which they called spiritual marriages, which the sect of Nicolaitans held: These were the errours of the false Apostles of the primitive days. Now the Apostles of Christ were extraordinary Officers sent by him; so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, one sent to his service for the publishing the Messias and his doctrine over the whole world, and so were universal Officers, and could act in and over all churches by their Apostolical autho∣rity; but for others to argue from their practise, that are ordina∣ry officers, and of an ordinary spirit, that they may act as they did, is a meer non sequitur: Now the false Apostles would it seems needs arrogate the same authority to themselves, in imposing their dictates upon the churches; but the church of Ephesus had so much spiritual wisdom as to try and examine them, and so found them false ones, and liars.

Hence note, That it is a most commendable practise and duty in Christ's churches, to make a diligent and narrow inquisition into the truth of all doctrines and teachers that come among them. The church of Ephesus was very famous for this very thing, and an Euge given them by Christ for this action: And indeed, how could they, or any other churches, find out the deceitfulness and falsity of those that were false Apostles, and false Teachers, un∣less they had tryed and examined their doctrines? Paul accounted the Bereans more noble then others, for this very thing, for the enquiry into the truth of his doctrine, whether things were so or

no as he delivered unto them: for indeed it argues a most stupid kind of disposition, to receive all things that comes from men without enquiry, either into the truth thereof, or at least, the in∣tegrity, faithfulness, and the authority of the Relator thereof: for as some truths lie deep, and every common person or member can∣not fathom it, yet every one, though never so weak, that cannot satisfie their consciences by their own sight in the entertainment of a truth, yet can in part acquiesce in the ability and fidelity of their Teacher, and so may get much satisfaction unto themselves from the authority of their guides and teachers; therefore it is a duty incumbent on all First, for the more spiritual and quick-sighted christian, to try all things, and to hold fast what is good. Next, for the weaker christian, to try the faithfulness and integrity of his Teachers, and to hold fast what he commends unto him in things disputable, and not of easie discernment.

Query. But a Question may be moved, who shall try, judge, and examine false Apostles, false Teachers, and their corrupt do∣ctrines?

I answer, First, every private or particular christian may do it, Judicio discretionis, by a judgement of discretion, and of pri∣vate discerning.

But secondly, to try them Judicio Authoritativo, by a judge∣ment of authority, and juridically, it must be done by that whole church wherein they are risen up and maintained; for in them lies the plenary judicial power and authority of judging all doctrines and teachers, which is usually called the power of the Keys. Nei∣ther is this power in the Officers or Eldership of the church, when distinct from the Body, as some would have it, but collectively, in the whole church Officers and Members, though unto the Pres∣byterie, or Officers, I should grant the precedency in many things, yet the Body collective is above the Officers; for the Officers are ordained more principally for the Body, but not the Body for the Officers: but the head cannot say unto the body, I have no need of thee; nor the body unto the head, but all joynt together makes up a compleat harmony, and an organical Body; Officers and Members in a church, make up a compleat christian, or micro∣cosm, or commonwealth, wherein all the Laws of Christ are ju∣ridically administred, and who have the full power of trying, cen∣suring, and judging all false Teachers and doctrines that shall rise amongst them: For if the juridical power were solely in the Pres∣byterie, or Officers of the church, then the church of Ephesus would not collectively deserve that Eulogie and approbation for their zeal against false Apostles, but it would rather be attributed to the Angel of the church, or chief Officers or Overseers of the church only; but here the whole church of Ephesus is praised and approved for their non-toleration of evil persons, and for their trying of, and sifting out the false Apostles; therefore it argueth very strongly, that the power of censures and trying, is not singly

in the Officers, but in Officers and members joyntly, as making up one organical Body politique, which is Christ's highest Judi∣cature on earth, to decide and judge of all Doctrines rising in his churches, that will not hold weight according to the shekel of the Sanctuary. A farther instance ye have pregnant to this purpose in the church of Thyatira, in verse 20. following; where the re∣proof is laid home close on the whole church of Thyatira, for suf∣fering 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 church∣es, 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 dimi∣nution 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 be∣ing 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 who∣soever 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 judg∣ment 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 subser∣vient, 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 to∣wards 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, evil ones, and false ones; such as pretended they were Apostles, but were found liars and deceivers. Amongst the twelve there was a Ju∣das. 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 distin∣guish 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 discove∣ry we tolerate them not: for if they were to be admitted and to∣lerated 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 re∣proof, for the suffering that woman Jezabel amongst them: there∣fore 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 jure, it ought not to be so; for that which seems and tends to the destruction of a church, should in no wise be admitted; but the admission and toleration of such wicked persons, tends to that end. The illation is very clear from the nature of wickedness, which is of a destroying nature to all entertainers of it; witness those seven famous Asian churches, and many other Eastern churches, who for their iniquities and transgressions from the rule and faith of Christ, are in stead of pleasant Gardens, wherein the Lord delighted in, spewed out, and become the habitation of Dra∣gons, and receptacles of all unclean spirits. Therefore it is un∣sound to argue from acts of God's providence, to his will: The act of Judas in betraying Christ, was never the less abominated in the sight of God, because he had pre-ordained it in his eternal decrees: We must be sure to do no evil (against all which God hath declared his displeasure from heaven) on pretence that the Divine wisdom can order it to good, and draw praise unto it self out of the wrath of man. It is a sure maxime and rule unto us, to act by the rule of God's commands which are patent, not of his providential actings and decrees, whose meaning unto us are un∣revealed, and secret.

Object. But some here comes with a replication, and object, and say, That they grant, that manifest, scandalous, and wicked persons, and erroneous, are not to be admitted and tolerated in the church; but withal add, and answer by another question, that it cannot be defended or made good, that none ought to be ad∣mitted or tolerated in the church, but such as are true and real Saints; for so they say, we make the church of God of no larger extent then the Elect themselves. I have met somwhat to the same purpose, in the writings of a Learned Gentleman, Mr W. Morice of Devon, in his New Inclosures broken down, page 110. who says, That he undertakes not to be an Advocate for persons notoriously wicked and scandalous, not asserting that those which

are notorious for sins, may not be rejected, but that without tryed and approved notes of sanctity, they may be admitted: nor that men, whose flagitiousness is publiquely known, may be repelled, but none upon any private notion of their faults may be excluded: and thus much will be inevitably concluded from the example of Judas his admission, which was the Diana contended for, or ra∣ther, to use his own words, Hos quaesitum munus in usus. And in page 61. he asserts, We do only here argue, that Sacraments, for∣mally as such, are not proper priviledges of real Saints, or abso∣lutely incommunicable to any but such as have given satisfaction of their holiness, which is their hypothesis, against which we are disputing. Thus far he.

For answer, I could refer M. Morice to another learned man of these times, if he would account it as good payment to be referred to another, and an able paymaster without exception, even learn∣ed M. Baxter, the great anti-Separatist, and anti-Anabaptist of these days, who hath sufficiently, and with Achillean arguments made good that Thesis against M. Blakes dogmatical faith, That it is a true justifying faith that entitles to Baptisme, and so conse∣quentially, to other Ordinances of the church: And also against M. Bedford, his Baptismal Regeneration, who hath strongly con∣vinced in that dispute against him, That Baptisme doth not convey the first grace, but that the first grace was necessarily pre-required before Baptisme: And though hereby M. Baxter hath unavoida∣bly armed his adversaries the anti-Paidobaptists, who takes up, as the Lancastrians did of old to the Yorkists in the Battel of Towton, the same arrows which came from their enemies quivers, and send them back again, to their greater prejudice; and so may the anti-Paidobaptists form very sharp weapons out of M. Baxter's own Forge, though justly and rightly by him fabricated and aimed to another end: Neither can I see how it will serve M. Baxter's turn, nor how he secures himself against the reverberation and bran∣dishments of their retorted weapons, when he flies to his common Asylum and subterfuge, which is indeed his Clypi Septemplix, or his surest backer, when they charge upon him arguments drawn from his own pen.

Sic propriis pennis, laeditur ipse suis. Or, —Proprius configitur alis.

A mounting Eagles plume fix'd on a Dart Rapt from her Wing, it causeth her own smart.

And though to them he answers, (when they collect and object from his own positions, that there must be justifying faith, and the first Grace, as pre-requisites in persons coming to Baptisme) that that must be found either in the party himself; or, in the case of

Infants, in their parents for them; but where that supererrogating grant is made to the parents faith, I am yet to seek to make good the rights of Infants unto Baptisme, and I believe it will be pro∣duced ad Calendas Graecas: But how far purity of reason, and ana∣logie between the old legal administrations, and the new Gospel institutions bind and oblige us, I shall briefly enquire into; and shall here take leave to digress so far. as to leave one word on re∣cord for hesitating and scrupulating consciences in this particular. Whether it is safer to practise ordinances in that way, which by all hands and parties is accounted clear and obvious in their several positive institutions, or in that way which is confessed to yeild most dark and difficult controversie to find it out, as that about Infant Baptism, is, as M. Baxter himself most ingeniously confesseth, page 301. of his Plain Scripture proof, &c. and in the beginning of that book more at large, to page 9. And as it is to be observed that if it had been lawful in Institutions that relate to Worship (as the Sacraments are, which in themselves are not naturally moral Ordinances, but depend wholly for vertue on the authority of the Institution) to set them on the Rack, in all the circumstantials of their administrations, as for manner, subjects, and form thereof, to answer all Allusions, Types, and Analogies that may be drawn from the old Testament, we know not, wherein they will make a stop; unless, as in the old Law there was one visible National church of the Jews, which had a high Priest over them, so by way of Analogie and resemblance, the divisible parts of the Catholique church become united in one, under one Pontifex maximus, or, in plain English, his Holiness of Rome: So dangerous it is to ad∣here to Analogies and proportions, of reasoning from the obso∣lete Legal administrations, which are no ways cogent or constrin∣gent to be exemplary, either in matter, form, or subjects of Go∣spel Ordinances, which wholly depends upon the Will of the In∣stituter, who is faithful in his house, as was Moses. And that is but a slender argument or Scar-crow of some, to raise an odium against their adversaries, when they cry out with a full mouth, this is to cast off the whole Law, and old Testament, at one stroke, whereas we generally grant, that the Law which is moral, natural, is both divine, spiritual, our duty, and perpetual, there is no relaxa∣tion to the least Iota of it.

Secondly, We grant the Judicial Law of Moses to be very use∣ful in many particulars for the use and imitation of the church un∣der the Gospel; but for the ceremonial part of that Law, it is quite dead unto us, and is part of that hand-writing of Ordinan∣ces, which is nailed unto Christ's cross, and to give a restauration and resurrection unto it, either in its self, or in allusions drawn from it, pressed home upon the conscience, is to add Circumcisi∣on unto the Gospel, and in effect, to lay a yoke upon the necks of the disciples, which we nor our fathers were ever able to bear, and so by consequence, to make Christ of none effect: For if the

Ceremonial Law, and the Judaical Judicial Law, as particularly relating to that Nation, be void, and non-obliging unto christians under the Gospel, as all sound Protestants confess, and is this day made good and avowed by their general practise; for what sort of christians do strictly bind themselves up to the Judicials of Mo∣ses, but do pick and chuse as they please? For as I said but now, many good things are in them, both useful and imitable for Chri∣stian Commonweals to adhere to, but to make them of absolute necessity, as cogent upon the conscience, I know no sound church or teachers does so undertake to become its Advocate; and if any should be so heterodox, I am resolved, and should give it as ad∣vice to others, to hold fast that liberty wherein Christ hath made us free. And if the Judicial Law, together with all its Ceremonials, as all sound Divines grant, and confess, and practise accordingly, be null, and void, and non-constringent unto christians, then how unequal and unjust it is to make it a foundation or corner stone to build any Gospel ordinance thereon? For the Basis being unsound and sandy, the structure cannot hold, but must needs fall to the ground together: and all such conclusions as are extracted from such unsound premises, are rather exotique then concentrique with the Word of truth: For what have we to do with Legal Types and Shaddows, which are long since putrified in their graves? And we may say of them, as Mary said to Christ con∣cerning her brother Lazarus, Lord, by this it stinketh. We have the Anti-type, Christ himself, the true substance of all Judaical Types and Shaddows, who is the sole Lord of his house, and Head of his church, who of common elements of Water, Bread, and Wine, by vertue of his Institution, hath made them unto us Spiritual water of Regeneration, and Spiritual symbols of his Flesh and Blood, which are mystically and Sacramentally com∣municated to every worthy receiver; and this Lord, as a faithful Legislator, hath declared his will about those Ordinances, about the manner of the administrations, together with the subjects thereof; and though some assert that the truth hereabout lies deep, and of difficult discerning, and I believe it true, as unto them and those, by reason of the great dust they themselves raise about it, as the Fox in the Fable, that went to sweep the house with his tail, who in stead of cleansing the house, made it more filthy, by the dust he raised about it; but for my part, I conceive these two great Gospel ordinances to be plain and clear, to plain and simple heart∣ed christians, in all the necessary circumstantials thereof; as, about the manner of their administrations, the qualification of the sub∣jects, &c. for these Ordinances were not instituted alone for phi∣losophical christians, but were also subjected to the cognizance, and for the edification of all sorts of christians that were not Aca∣demicks; and therefore their significancy obvious unto all, in all such particulars that makes but a reasonable enquiry thereunto: and therefore I should judge such as Sophisters and vain Janglers,

as go about to darken the truth of those two great Gospel lights, or Sacraments, by analogical arguments, levied from the Judicials or Ceremonials of Moses, to support them withal, or to evidence their truth either in themselves, or in any circumstantials thereof; whereas they are sufficiently supported and virtuated by a clear light in themselves, to wit, their own genuine Institutions: And here rightly may be appplyed that of the Poet,

—Ne te quesiveris extra—

And for him that is otherwise minded,

—Cre dat Judeus Apella, Non ego,—

But to return to M. Morice, from whose answer I have som∣what digressed, I shall take leave to present him with few argu∣ments out of that learned M. Baxter, being my self very conscious to be

—Impar congressus Achilli.

In his book for Infant Baptism, against M. Bedford, p. 299. this argument of his offers it self. If both in the Institution, and every example of Baptism through all the Bible, the first grace be pre∣requisite as a condition, then the Ordinance was not instituted for the confirming of that first grace, but in the Institution, and every example of Baptism through all the Bible, the first grace is pre∣requisite as a condition: Therefore the Ordinance was not institu∣ted to confer it.

By the first Grace (it is his own words) I still mean that Grace which consisteth in a real change of the soul, whether habitual or actual, or if you will call it seminal or radical, you may: By pre∣requisite as a condition, I mean either in the party, or another for him.

The force of the consequence is evident in that, otherwise Ba∣ptism should be instituted to give men that which is pre-required in them, and so which they have already, as to all them that are capable of it.

The Antecedent is undeniable, as might be manifested by a re∣cital of the particular Texts, could we stay so long upon it. John required a profession of repentance in those he baptized: Jesus first made them Disciples, and then by his Apostles baptized them, John 4.1. The solemn Institution of it, as a standing Ordinance to the Church, which tells us fully the end is in Matth. 28.19, 20. Go and Disciple me all Nations, Baptizing them &c Now for the aged, a Disciple and a Believer are all one, Mark 16.16. He that believeth, and is baptized, shall be saved. Acts 2.38. Repent, and be baptized every one &c. 41. They that gladly received the Word, were baptized. Acts 8.12, 13. The Samaritans believed, and were baptized, both men and women. Simon himself believed, and was

baptized, Acts 8.36, 37. If thou believest with all thy heart, thou mayest be baptized. And he answered, I believe &c. Acts 9. Paul believed upon Ananias instruction, and then was baptized. Acts 10.47, 48. and 16.15.33. and 18.8. and 19.4, 5, &c. Thus far M. Baxter in this place. And to see his clearness herein, is ad∣mirable, and what advantage a learned man hath, when he hath Truth on his side: Which argument is able (though by him ma∣naged there to another end) to overturn all its opposites, that as∣serts, That true real Grace, or as he calls it, a real change of the soul, is not pre-requisite as the condition unto Baptism.

Amongst many other arguments of his against M. Blake's dog∣matical faith, I shall only make use of his fourth, and fifth, and eleventh arguments page 96. of his Apologie, and refer the Rea∣der to that place for farther satisfaction, where there are many more arguments, both from Authority and Scriptures, levied to this purpose, and comporting with this Truth. His fourth Argu∣ment is,

They that are to renounce the World, Flesh, and Divel, are to be true Believers to Justification; but they that are to be baptized, are then to renounce the World, Flesh, and Divel; therefore this abrenunciation hath been practised alwaies in Baptisme since the Apostles times, as Antiquity testifies.

His fifth argument is, They that are required to believe sin∣cerely, in the Father, Son, and holy Ghost, are required to be∣lieve to Justification; But such are all as come to Baptism, There∣fore. For the major, it requires no more proof, but to explain what it is to believe in the Father, Son, and holy Ghost; and our Divines against the Papists have enough proved, that the phrase of believing in, comprehendeth the act of the will, as well as the understanding. To believe in God, is to take him for our God; which is to take him for our soveraign Ruler, and chief good, This none but a sound believer can truly do.

His eleventh argument. If Baptism be solemnizing of the my∣stical marriage between Christ and the Baptized; then true justi∣fying faith is of God required thereto: But the Antecedent is true: Therefore. Therefore it is said, that we are baptized into Christ, and into one body: and the church hath ever held the Antecedent to be true: The consequence is evident, in that no man but the sound believer can truly take Christ as a husband and head; for so to do is justifying faith

These three have I only chosen of M. Baxter's 26. arguments, to set, as an Antithesis unto M. Morice's positions, and as an an∣swer thereunto; and if I may speak it pace tanti viri, an ill case is much disadvantagious to the most learned man; and in this that I have set M. Baxter to answer M. Morice, is, but to set Socrates to answer Plato: And I may add one word, that whereas it is object∣ed, That Judas and Simon Magus faith, which was only dogma∣tical and formal, though rotten in the root, gives right of admissi∣on.

I answer, First, It may be granted, in foro Ecclesiae; for that may be said to give admission to Baptism, &c. which so qualifieth the person, as the church is bound to admit him, as being one that seemeth sound in believing; for Judas was always reckoned a∣mongst the twelve, before his trayterous betraying act of his Lord and Master: and Simon is said to have believed also, Acts 8.13. Now the church can but give a judgement of charity, and not knowing any thing to the contrary, cannot deny admission either to Simon, or any other that desires it; for charity thinketh no e∣vil, and hopeth the best of all: and it is an old rule, de occultis non judicat Ecclesia. But secondly, This is not an entituling, and having right, coram Deo, & a foedere, for that alone is saving faith, which God in his covenant makes the condition pre-requisite to such a right of admission, which is before asserted and proved, and that that gives right coram Deo, gives a true title also foro Ecclesiae; for according to a charitative judgement, they are bound to judge, that the profession of faith, and wills of such as desire admission, are both true, real, and sanctified, or else they would not desire it, though oftentimes the sequel manifests that they are deceived therein: and hereby it is clearly evinced, that the church door is wider then the door of heaven; and that the number of the church militant, does exceed the tryumphant, and is far enlarged beyond the limits of the Elect. And herein this shall suffice.

Observ. 5. That false Teachers are most arrogant, and pretend highest to gifts and mission.

The church of Ephesus found it so in their false Teachers, and Corinth also, 2 Cor. 13.11. who transformed themselves into the Apostles of Christ, and who by their own mouths said they were Apostles; they would needs get the honour of men of extraordi∣nary spirits and callings, as the Apostles were, yet on tryal, they were found liars: they are of Diotrephes-like spirit, that would needs have the precedency, and be above John himself, and the true Apostles: Gaudent preesse non ut prosunt, sed quia grande aliquid putant preesse, & insolentius, & arrogantius principes in Ecclesia locum appertivisse. They are like those in Jer. 8.8. who say, We are wise, and the Law of the Lord is with us, while their hearts are full of lies and vanity: and as those in Ezek. 13.6. who saying, The Lord saith, yet have seen nothing but a vain vision, and a lying divination. But I should here demand, why should those false teachers deno∣minate themselves to be Apostles, seeing the number is only limi∣ted to twelve?

I answer, Some of the ancient Fathers did denominate the first second, and third century after Christ, the Apostolical times, though the Twelve were dead, for the purity of their doctrine, and being so near the fountain, as Church history manifests: And our Bishop Jewel offers to joyn Issue with the Papists, so far as the fifth century, upon the authority of the Fathers, as holding the Apostolical doctrine.

Secondly, I answer, This Apostolical office was not so much the peculiar faculty of the Twelve, as to debar all others from that denomination; and though I grant they were Christ's Apo∣stles catexochen, yet that does not hinder, but others that are sent, for so much the word signifies in the Greek, in Christ's Embassies unto the world, may appropriate that Title unto themselves, as Paul very often in his Epistles hath justly vindicated his right unto it; and I know not why might not Barnabas, with others that were sent upon the same message with Paul, and the rest, appropriate the same Title, and that justly, to themselves also; for I am of opinion, that those are standing perpetual officers in the church, which are described in Eph. 4.11. and are to continue it from one age to another, until the whole body of Christ mystical, the elect are gathered and compleat, for so the words strongly enforce: and he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. Now whereas they object that are con∣trary minded, That some Offices in the church were only tem∣porary, and for that age and season wherein the Gospel was first promulgated and planted, and for this purpose do urge that other text of Paul in 1 Cor. 12.28. And God hath ordained some in his Church, as first Apostles, secondly Prophets, thirdly Teachers, then them that do miracles, after that, the gifts of healing, helps, govern∣ments, diversity of tongues: and therefore hence do argue, That because some officers that are here numbred up, are but tempora∣ry, and for that first age, as the gifts of miracles, healing, &c. Therefore the Apostolical gift and function is ceased also with them; which was, as they say, for the first planting of the church, not for its growth and continuance.

To which I answer, first, By distinguishing between times and persons: and grant that Officers since Christ's time, have not that measure of Unction, and Spirit of infallibility, as the first Apo∣stles had, yet withal assert, that for all what the contrary minded say, is but petitio principii, for they only affirm, that the Apo∣stolical office was but temporary for the first age, but prove it not; and though they rank it up amongst some of the primitive Gifts and Offices that are interr'd, yet to perswade the ingenious, they should inform where in the Temple (I mean God's Word) is their grave to be found? They may from this last Scripture as justly argue, that the gifts and functions of Teachers, Prophets, Helps, and Governments, are also ceased in the church, because the gifts of healing, miracles, &c. are ceased, in and amongst which cata∣logue they are also ranked.

Secondly, This Tenent of the Opponents is the ready way, and I presume, had a great influence of late in hatching and che∣rishing

the sect of the Seekers, and anti-Scripturists: for when it is asserted and maintained by the reputed Orthodox, that most of the primitive offices, as Apostles, gifts of Miracles, Healings, &c. are ceased to the church, under the defection and falling away by the rise of antichrist: They forthwith rejoyn and object; Why? If some gifts are evacuated in the church, and no vertue in them, as you confess, why not the rest of the same foundation and ca∣talogue, as well as they? and so upon the same grounds that some are ceased, they pertinaciously affirm, that all other offices and ordinances are null and defunct also, being only for that age and ministration; and to that end, do interpret that promise of Christ's spiritual support and presence with his Church, in the last of Matthe••, That he would be with them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we render, to the end of the world, or all generations: yet they for their own interest, render, to the end of that age; and so consequentially, deny the Word, and Ordinances, and the Being of a church: for how should there be a church, without VVord and Ordinances? and how should the VVord and Ordinances be administred without Officers? according to that of Rom. 10. How shall they believe unless they hear? And how shall they hear without a Preacher? And how shall they preach, unless they be sent? This hath been the sad consequence of asserting that relaxation of some Of∣fices and gifts in the church, and not evidencing where their graves lie, or their repeals.

Thirdly, I answer, That Eph. 4.11, 12, &c. is strongly con∣vincing for the contrary; for all those offices that are there re∣counted, which Christ gave unto the church, there is not the least intimation that some were for the church then in being, of that present age, and the rest for futurity to continue; but rather the contrary is evinced: And he gave some Apostles, &c. Cuibono? To what end? For the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, till we all come in the unity of the faith, &c. Now I would anti-query, Are the Saints all perfected? Is the work of the Ministry at an end? Is the church, the body of Christ, so sufficiently edified and con∣firmed, that they are all come to the unity of faith, and to perfect knowledge, and to a full measure and stature of Christ? I hope none will affirm it, unless the Perfectists, and Quakers.

But here again they will say, VVe grant ordinary Officers, as Pastors, Teachers, Elders, &c. are still continued in the church for this work, until we all come to be a perfect man in Christ, but extraordinary officers, as Apostles, &c. are ceased.

I answer again, This is asserted, and not proved, therefore it is a begging of the question.

Secondly, I affirm, That those which are called the standing ordinary officers, as Pastors, Teachers, Elders, &c. were in their first institution of an extraordinary Spirit, and of the same Uncti∣on, though differing in measure with the Apostles themselves, and

somtimes Apostles, Pastors, and Elders, were taken as Synonima's, though really differing amongst themselves in gifts and offices; as to instance, James the first Pastor or Bishop of Jerusalem, was al∣so a pillar and an Apostle. John, the great and beloved Apostle, is in his Epistle called the Elder. And in that great Synodical assembly, Acts 15. the Elders are in joynt commission with the A∣postles; and being men of an extraorindary spirit also, as appears by all those of the first unction, as Stephen, Ananias, Barnabas, &c. and the rest of the brethren who went abroad upon the persecuti∣on of the church, and preached, and wrought miracles every where, Acts 8.

Object. But here some may say, this is to level all officers, and to make the Apostles themselves but of equal authority with the ordinary offices of Pastors, Teachers, Elders, &c.

I answer, Not at all; for though I grant some purity in their gifts, being both extraordinary in their first unction, yet the first twelve, in some acts of their offices, were to excel all others, as is evident by Acts 1.22. when the eleven chose Matthias into Judas Bishoprick; Peter urged that one must be ordained to be a witness with them of the Resurrection, that was conversant with them from the baptisme of John, to the time of Christ's resurrection: as this was a great part of their office, to bear witness of the life, death, and resurrection of Christ unto the world; and this they could attest as truth, as eye witnesses, being with Jesus all the time he went in and out amongst them; and herein they surpassed all others that came after. Secondly, They excel all other officers, in that they had their commission immediately from Christ, to convert, disciple, and baptize all Nations into the faith; but all other officers had it derivatively from them. Thirdly, They had the pre-eminence in gifts, of miracles, which was most frequent∣ly adjoyned to their Ministery for the confirmation of their Do∣ctrine. But it is very inconsequent that the whole Apostolique office is quite ceased to the church, because some of the most emi∣nent gifts and endowments of that office, as it was in the Apostles of the first institution, are ceased, which only indeed was tempo∣rary, and necessary alone for the first plantation of the Christian faith; it will as well follow, that Pastors, Teachers, and Elders, are defunct, because some of their first primitive and extraordina∣ry gifts are ceased also.

But secondly, I am of opinion, that what is necessarily essen∣tial to denominate an Apostle, did not consist solely in being eye-witnesses of Christ's, life, death, and resurrection, or of power of miracles; for others of the Disciples might be partakers in those gifts, and were so equally with themselves, and yet no Apostles; and Paul that wanted much of the accomodation of witnessing un∣to the life, death, and resurrection of Christ, though supplyed by a miraculous sight from heaven, none can deny but was the great Apostle, and light unto the Gentiles.

Lastly, In the affirmative, I assert the true essentials of an Apo∣stle, does consist in his Call and Commission to that work and function: Christ calls the first twelve, Matth. 10.1.5. which were only denominated Disciples, and from their mission unto the lost sheep of Israel, they were then first baptized into the name of Apostles, and so having taken their names from their office, as men sent, it soon became their proper appellations. Now (I say) it is a right mission and commission, that gives a being and essen∣tially unto an Apostle: Christ, he was the first author that com∣missionated unto this office; in that of Matth. 10. his commission was more strict, and of narrower jurisdiction; but in Matth. 28.19. it was much enlarged; for in the first, they were only to go to the lost sheep of Israel, and not in the way of the Gentiles: but in the second, they were commanded to go and Disciple all Na∣tions, and to preach the Gospel to every creature. Now as they were sent on this great Embassie for Christ, and by Christ; so they send others to go on with the same work: Matthias was the first we read of, Acts 1. that they chose into the place of Judas: Af∣ter that, Paul, and Barnabas Acte 13.2, 3. were chosen, and sepa∣rated unto this work, and sent unto the Gentiles; and so might be truly called the Apostles of the Gentiles: They again, with the rest of the Apostles in their several Provinces, went about, gather∣ing and constituting churches, and ordaining Elders, and officers in every church; and those political churches made up of Officers and Elders, and Members, were the true Delegates of the Apo∣stles, and the center of all just power and authority; and they a∣gain from this delegated power, commissionates others, and sends them forth as the Apostles of Christ, by vertue of that power com∣mitted unto them, to disciple the Gentiles, and unconverted Na∣tions abroad in the world; for this was the then practise, unless we affirm, that all churches were planted, and all Nations con∣verted by the Apostles themselves in their days, that we read of in history, were afterward converted to the faith, and became fa∣mous churches. The Apostles were men but of one generation, and to ascribe to them that work, were to make them eviternal. Though their Doctrine continue, yet their persons are translated, and gone to their Fathers; and this propagation of the faith, and work of conversion must be carried on from generation to gene∣ration, till all the Elect be called in, and we all come to a perfect man, and unto the measure of the stature of the fulness of Christ, and this must necessarily be done by Apostolical men and officers: For I would have the ingenious to consider, that the offices of El∣ders, Pastors, Teachers, Helps, and Governments, are but re∣lative Functions, and have their being only dependant and limit∣ed to their relations and churches: they are neither Elders, Pastors, nor Governents without their own churches, therefore it is very necessary that there must be other officers, universally commissio∣nated to preach the Gospel to the unconverted Gentiles: and

these are properly called Apostles of Christ, authorized by the church of Christ unto this service. Joseph of Arimethea, as an∣tiquity testifies, was our English Apostle, which was sent by the church unto our Nations conversion. Dionisius Areopagita was the Apostle unto France. James unto Spain. Anthony unto Italy. Thomas unto Italy, and so others unto other Nations: And when christianity was almost lost and obliterated here in England, by the incursions of barbarous Nations, Gregory, the Bishop of Rome, not yet Antichistianized, some centuries of years after, sent here Austin as an Apostle, and a Restorer of their almost lost faith, and christian profession. So likewise when our churches send men to convert the Gentile Nations of America, and elsewhere, as private Disciples they cannot go; for how can they preach, unless they be sent? as Officers, to wit, as Pastors, Elders, Teachers, or Gover∣nents they cannot; for they are relations only to their own churches: therefore they must go as Apostles, which is only suta∣ble to so general and universal work.

And if it be objected, That if the Apostolical offices must con∣tinue, as necessary to do the full work of Christ and his church, why not the gifts of healings, miracles, tongues? &c.

I answer, There is no necssity for it; for they were only added because of unbelief, and to confirm the truth of that doctrine which was first delivered unto the Saints.

Secondly, I am not sensible what great inconveniencies will follow upon it, if it were admitted, that such gifts of miracles, healings, &c. are still continued by Christ unto his church, though not so clear and ordinary as in the first churches. I have read of Tertullian, and after him Cyprian, about the second century, who provokes their adversaries to the tryal of the truth of their profes∣sion by miracles, by bringing persons possessed with divels into their assemblies; which if they should not be effected, and made to confess themselves to be divels, and Christ to be the Son of God, then they were content to suffer.

M. Baxter gives us a farther account out of Athanasi••, Austin, and many of the Fathers, that there was a continuation of mira∣cles in their days, and attested to by so many, and honest witnesses, that they were credible to reason, page 63. upon that question, in his book of Infidelity: and in that part of the book of the sin a∣gainst the holy Ghost, page 15. speaking of casting out divels. Of which sort (saith he)some think that really they did so by the pow∣er of God, as we may do now by fasting and prayer somtimes: To this purpose, consider what the prayers and appeals of God's people have strangely and miraculously perfected and produced at the hands of God, of late, and within our memories, in divers examples, which is now too long to rehearse: Some have been restored to health, and miraculously recovered, when there was no hope: others dispossessed of evil spirits, that had palpably vex∣ed and possessed them, and that only by the prayers of faith of

somg odly persons. I shall only give one instance; I heard it related by a faithful messenger of Christ, in a publique Sermon in the City of Exeter, to wit, M. Lewis Steukley, a workman that need not be ashamed, who occasionally in that discourse, spoke of a great man's Steward in Scotland really possessed with the Divel, who was tormented so sore many days, that his tongue was swol∣len without his mouth, to that magnitude and extensiveness, that it was impossible for him to bring it in, or contain it within his mouth, and so thereby was utterly deprived of all use of speech; yet however in that horrid posture, and speechless, there was a clear distinct voice heard within him, saying unto that Minister that Minister that came to visit the possessed party, being his neighbour, That he might save his pain, for that the person possessed was his own: To whom the Minister answered, I cannot believe thee Sa∣tan, for thou hast been a lyar from the beginning. Then the spi∣rit or voice within would answer again, Be gone, for he is mine. To whom the Minister replyed, If Christ died for him, thou hast no interest in him; and I will try with my God by prayer, to prove thee a lyar, Satan: Whereupon he departed, and left the party miserably extorted and tormented: and as he was in his way re∣turning to his house, it was in his thoughts to pitch upon some cer∣tain faithful christians to joyn with him, and assist him in this duty to God, on the behalf of the possessed party, and to send for them as soon as he returned: But observe the providence, when as he came unto his house, he found all these persons there, coming on other accounts to speak with him, which he in his thoughts had in the way pitched on; when he saw that, he admired and blessed God for the providence, and presently told them, that he intend∣ed forthwith to send for them all in particular, to assist him in du∣ty and prayer to God for the recovery and releasement of such a person possessed by Satan, and would try their interest with God for him, and on his behalf: they gladly heard it, and entertained the motion, and so continued that evening some hours together, very fervent in prayer; and after the duty performed, they all de∣parted to their several rests. The next morning very early, the party possessed came to the Minister, well composed, and sensible, and his tongue restored to his wonted bigness and station, speak∣ing to the Minister plainly and distinctly, that he wrestled with God for him; for he affirmed, by his prayers he was healed and delivered from the evil one that vexed him: The Minister demand∣sed him, By what time he had releasement? He answered, by such a time in the precedent evening: by which the Minister found, it swas about the same time he was in prayer to God for him; and so both Minister and party gave glory to God for it. This was the sum of the story, and he avouched he had it from a godly Mini∣ster of his acquaintance, who received it from the Minister's own mouth that was the actor of it: and coming from so serious and godly man, and especially in the publique exercise, it deserves as

much of an historical faith, as any story of like kind whatsoever. And why the church should now want miracles, I know not, see∣ing the primitive christians had that abundance of them; if it is not, because that the church of Rome have of late so cheated the world with so many legends of them, that we will now give cre∣dit to none, because there are so many false ones coyned, and so by reason of our little faith, we are deprived of them.

But to return, that I may not seem singular in this opinion of the continuation of Apostles in the church of Christ, which I press not as a matter of necessary faith, but dogmatically only, I shall recite some of good authority, to defend me from the censure of singularity herein; but for such opinions as are only conversant about the accidentals of Religion, I would have that of the Poet recognized,

Hisce Veniam petimus{que} damus{que} vicissm.

And first D. Hammond Resolv. 6. page 351. asserted, That in the primitive times, Bishops were usually called Apostles, and mani∣fested, that the notion Apostles is not always taken properly or strictly to be understood. And M. Parker Of the Cross, part 2. 126. affirms, That the ancient church extended the Apostolical times beyond the age of the Apostles, even to the Nicene Coun∣cel: and therefore some Authors, and persons of antiquity, are said to live Temporibus Apostolorum, in the time of the Apostles, that lived about 300. years after Christ; and our Bishop Jewel admits of these first five centuries of years after Christ, to be A∣postolical, pure, and uncorrupted, for the main: and therefore I cannot see what disadvantage or inconvenience can happen to the church of Christ, by the entertainment of this dogmatical point and tenet, but rather much many ways by want thereof; for as I said before, what general or universal officer doth the church now enjoy, that can rightly preach abroad to the conversion of the Gentile Nations in the world, unless under the notion and office of an Apostle? for all other ordinary officers are meerly relatives, and cannot move or act authoritatively, beyond their own proper spheres and relations, to wit, their flocks and churches; unless they will hereby inevitably grant a liberty of prophesie to all gift∣ed persons, and so rank themselves amongst those that do it only virtute doni non authoritatis, unto the unconverted world; and to acknowledge that it is only done virtute doni, is to slight the au∣thority of the church, and tacitely to conclude, that the church hath no power in it to confer such an office, whereby Christ may be publiquely taught unto the Gentile or Heathenish world; for it is clear, that the preaching of the Word unto the world, is an act of authority, Rom. 10. and Matth. 28.19. for how shall they preach, unless they be sent? and to prophesie, interpret, or preach the Word, virtute doni, was only a relative duty, and permitted and exercised within the church assemblies only, that I can collect

either from the practise of the first churches in the Acts of the A∣postles, or their Epistles; and therefore all that were sent to the conversion of the Ethnick world, were sent ordinarily from the church (some extraordinary cases only excepted, which never a∣mounts unto a rule) in the notion of Apostles, as was Paul and Barnabas, &c. and for want of the continuation of these ordinary officers in the church, we are enforced to maintain heterodoxical opinions concerning the authority, the power of preaching, missi∣ons, &c. and in effect, conclude with the Papists, that there must be an universal Bishop, or at least as absurdly, universal Elders, Pastors, Teachers, Ministers, being meerly relatives, that must have power over the whole world. From the discoursed premises, I shall only add this argument, If the word cannot lawfully or∣dinarily be preached to the conversion of the world, either by pri∣vate christians or officers now at present authorized in the church∣es, meerly as such officers, then surely there are some officers wanting unto the churches, by which it may be rightly dispensed. But the major being formerly cleared, the consequence I believe none will deny, that looks upon the preaching of the word as an act of authority and office: therefore the conclusion is evident.

And therefore to shut up this discourse, I am very much of o∣pinion, that all primitive offices and officers which were of posi∣tive institutions in the Apostles times, are moral positive laws, and still constringent and perpetual, unless you can show their repeals. See Cawdry on the Sabbath, part 1. cap. 2. hereon, and therefore binding unto the church in all ages. Confer hereunto that of Eph. 4.11, 12, 13. All which indeed the church doth virtually and implicitely maintain, though they have laid by the names thereof, so necessary do they find the acts of the said offices, though the offices themselves nominally are thrust out of doors: When we send Preachers to our American plantations for the discipling the poor Indians, are they not tantamount as Apostles? When Eu∣sebius, the centurists, and later Church Historiographers, do histo∣rifie the acts and occurrences of the church, are they not in a qua∣lified sense Evangelists, when persons do interpret and enucleate dark or prophetical Scriptures, do they not look like Prophets? When by the faith and prayers of the faithful, corruptions are van∣quished, the will's reformed, health restored, and Satanical dis∣possessions accomplished, do they not carry the face of miracles? And why then should we not entertain the offices and gifts them∣selves, nominally as well as operatively and virtually, though with some mark of distinction, as by a crescent, as unto younger bro∣thers; acknowledging always, and that justly, a pre-eminence of gifts and spirit in those of the first age, and nearest unto the foun∣tain of life and verity; but far thereby from concluding that their offices were buried with the first founders, together with their most excellent gifts in one arme, but still kept alive and preserved for the good of the Church, and the perfecting of the Saints, for

the work of the Ministry, for the edifying of the body of Christ, till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the station of the fulness of Christ. And that none may judge me rash or presumptory in this opinion, I submit it to the tryal of Christ's churches, and add,

Adhuc sub Judice lis est,

Try all things, hold fast that which is good. Let every one be per∣swaded fully in his own mind, and in the mean to walk in that mea∣sure of light that he hath attained unto.

In the next place, the question may be seasonably set, how shall we know or try false Apostles from true? Christ's ministers from antichrist's? or the pseudo-prophets from the Orthodox? See∣ing the false ones can transform themselves into the Apostles of Christ, and say they are Apostles and Ministers of Christ, as well as true ones, 2 Cor. 11.13. Rev. 2.2.

This question indeed is worthy the discussion, useful both for the rectifying of the private judgement of discretion, as well as of the publique authoritative judgement of the church in this parti∣cular; for indeed it is no new thing, nor strange to the purest churches of God, to have false Prophets, and false Apostles in them. In the days of Ahab, 1 Kings 18.19. the prophets of Baal were four hundred and fifty, and of the Groves, four hundred; but the true ones hid by Obadiah were but one hundred, Ezekiel, Jeremiah, met them too in Babylon, Jer. 28, 29 chap. and Ezek. 12.2, 3. The Apostolique primitive churches were much troubled and vexed with false Apostles, false prophets, and false teachers also, witness 2 Cor. 11.13. 2 Pet. 2.1. Gal. 5.12. Matth. 24.11. and those churches of Ephesus, Pergamus, Sardis, &c. had their share also in this trouble, by the doctrine of Balaam, Nicolaitans, Jezabel, &c. and this God often suffers, with the sad consequen∣ces thereof, in and upon his churches, to make the Truth more clear and precious, to try the godly, and discover hypocrites, and to shew his power and wisdom, that can produce good out of evil, and preserve his undefiled in the midst of contagions; but the wisdom of the Saints is to try them, and discover them, that so they may be avoided, with all their malignant influences, and per∣nicious doctrines.

Now a false Apostle or Prophet may be discovered two ways: First, Either from his false doctrine or prophesie: Or secondly, From his false call or mission. The ancient Prophets of God, were called Seers, from the clear divine revelations and irradiati∣ons they had of the mind of God, 2 Kings 17.13. and this was called the Gift of Prophesie. Next, They had a clear call to ex∣ercise that Gift. But the false Prophets, they prophesied out of their own hearts, and follow their own spirits, and have seen no∣thing,

as in Ezek. 12.2, 3. that is, They are Prophets, because they will be Prophets; it is their own motion that makes them pro∣phesie, they thrust themselves upon it, and make their own wills the highest original of their call; and therefore in the next place, the things they prophesie are their own; what their fancies, lusts, private interests, affections, and carnal reason suggest unto them, so their prophesies come by the will of man, not of God, as that of 2 Pet. 1.21. and therefore however esteemed and magnified by men, is worthless in God's account; because it only proceeds from their own spirits, and not from God's Spirit, the true Spirit of prophesie. Now I would not here be mistaken, as if I pressed for enthusiastique prophesies, but to keep close to that Spirit of prophesie in the Word of God, which will not close with man's base interests and motions, but is according to the will of God in all things; and this is the true spirit of prophesie: and therefore what comes from the will of man, and private Spirits, are in the Scriptures variously branded, under the Titles of lies, dreams, vain divinations, perverse things, the commandments of men, Mark 7.7. wisdom of this world, 1 Cor. 2.6. another Jesus, ano∣ther Spirit, another Gospel, 2 Cor. 11, 4. Therefore Paul durst not preach any other thing but Christ Jesus the Lord, and what he had from him by his Spirit, that he preached unto them, 2 Cor. 4.5. Therefore we may plainly judge a false Prophet or Apostle, when he comes with doctrines, and prophesies of his own motions, and own Spirit, and own designs, being opposite and destructive to the Spirits doctrine of faith and godliness within the Gospel.

Object. But will not some say, that all heretiques, false apostles, and false Teachers, will come with verbum Domini in their mouth, and pretend highly, that their doctrines are concordant and agree∣able to the word of God, or else in vain to broach and attest them? And who more high then they in this particular; witness the Je∣suitish Sect, with their many pretended miracles, voluminous in∣terpretations 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 glos∣ses, 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 notwith∣standing their high pretence to Scripture and Reason, both are un∣dermined 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 opi∣nion

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 di∣rectly 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 Go∣spel, 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 con∣sequentially 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 e∣ternal life.

2. In the next place, false Apostles and Teachers may be dis∣cerned 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 Pro∣phets, some Evangelists, &c. and so when God sent Moses, he fur∣nished 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, Spi∣rit: Those that Christ calls and sends, he gives them a full sup∣ply 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 delega∣ted 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. There∣fore such as pretend their call to publique offices, as Apostles, Tea∣chers, 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 ad∣mit 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 denied the instrumentality of his Spirit, be sure that in stead of a Zion, such will erect a Babel; and being ignorant where the green pastures of the Gospel lies, they will (like idle Shepherds) either starve the sheep of their flocks, or at least poyson them with unwholsome herbage. And these I account as sufficient rules to try and exa∣mine false Apostles and Teachers by, and to find them liars.

Object. But an Objection may here arise from him that hath the

first call of abilities from God; That if I count it so necessary for him to denominate him Orthodox in his call, to have the additi∣onal call of the church also: But then (saith he) to what church shall I repair to receive this call, seeing there are so many that are pretenders to be the true and right churches of Christ, and that the alone ordaining authority is in them, and not in others.

This is indeed locus lubricus, a slippery question, and I should be loth to deal with it, lest I should offend the contrary minded, by ventilating my judgement herein; but I profess ingeniously, it was neither men, nor parties, self interests, nor by-affections, that did lead me first to this undertaking, but only the general good of christians, unto which the Lord moved my heart, with much sin∣gleness of Spirit, being clearly unbyassed, and not so over-much engaged to any of the new parties of these times, but that I can reserve my judgement free to close with truth, wheresoever I can find it. And therefore I think it not amiss, but to prosecute my first intendment, in the singleness of heart, to endeavour to clear up truth, according to the scantle of my judgement, not as walk∣ing in the clouds, but in plainness, and perspicuity, though for my reward, I may have his hire that traced truth so near at the heels, that had his teeth dashed out for his pains; but if I be a fool here∣in, yet being reputed a fool, for the promotion of truth, it will be some comfort; and if I suffer loss herein, yet this consideration will consolate: Magnis tamen excidit Ausis.

First then to the business, Understand that the word Church in Scripture is ordinarily taken (to avoid all criticizing upon the word) to be the company of the faithful gathered out of all Na∣tions, by the ministry of the Word and Spirit; and this I con∣ceive to be the genuine definition of the church; which may abun∣dantly be made good both by good authority and Scripture. Now this church is either more improperly, first, called the invisible church: or secondly, more properly, the visible church. The invisible church comprehends only the elect; and seeing their number to us are unknown, therefore they are denominated in∣visible. But secondly, The visible church is either to be taken for the visible universal catholique church, or secondly, for a vi∣sible particular political church. Now the question is concerning the church in this last notion; for 'tis apparent, the invisible church as invisible, hath not to do in visible and outward ordinances: Neither secondly, the visible universal church can by themselves or others, their representatives, convene for the institution of Of∣ficers; for how can it stand with conveniency, or with the least shew of reasonableness, that all the churches of Christ dispersed and planted in the various and far distant corners and Ilands of the world, should either by themselves, or their representing Officers, meet together in one catholique assembly, for the disposing and conferring of all mediate calls and Offices? And therefore Christ hath ordained that All wise order and gubernation in and over his

mystical body the church, that every part of this universal body, I mean every particular christian assembly of the church catho∣lique (for every particular is part of the whole) should have with∣in their own limits and jurisdiction, a full power to exercise all the offices and ordinances which Christ hath given and instituted for the good and edification of his church unto the end of the world. Neither is the church to be called catholique, in respect of any her Officers (for we know no such office since the first Apostles, that were so extraordinary gifted) as to have the denomination of Ca∣tholique authority over the universal church, though they may be accounted to have Jus ad rem, fit to be officers of any parts of the catholique church, and so to have a potential right thereunto, yet actual they have not, before their particular calls does invest them into Jus in re, as well as their gifts and abilities does to Jus ad rem. But the profession of that catholique universal faith, which is one and the same in all churches over the whole world, that gives de∣nomination to the universal or catholique church; therefore the results and conclusions of combined Churches, Provincial or National, may be only admitted as prudentially binding and ob∣liging, as Ecclesiastical Laws and Canons, but not as having a di∣vine authority stamped upon them, though agreeable to the divine truth it self; so that such constitutions are to be received and em∣braced, not solely, virtute authoritatis convocation is, sed virtute ve∣ritatis propositae; which if the same conclusions were enjoyned by a particular christian political church, were to be received by all of that church, not only for the truths sake therein, but in submis∣sion to the divine authority of the church that commands and in∣stitutes them; Such is the difference between prudential Ecclesi∣astique Edicts, and Ecclesiastique divine Institutions; the one is humane, and binding only prudentially, the other is divine, and obligeth conscienciously.

These considerations being cleared, I come to answer the ques∣tion, to what particular visible church must a candidate apply him∣self for a mediate authoritative call and mission, to receive it rightly, and according to the mind of God, and satisfaction of a good Conscience?

I answer, and take leave here first to distinguish and take notice between the bene esse, and the esse of a call. There may be parti∣cular churches which I cannot deny but to be truly churches of Christ, but not true ones; that is, they may have being in Christ by faith, as branches in the Vine, yet mixed with much rottenness and unsoundness; and as a leprous person is a man, yet a sorry one, so a church holding the faith, which is as the soul and life thereof, yet entertaining much corruption and errour, may be truly called a christian church, but a sad one: So the Ministerial call does an∣swer the constitution of the churches from whence they proceed. Its observable, that the off-springs constitution do follow the pa∣rents temperature; strong issues are not to be expected of sickly

parents: Fortes creantur fortibus, &. as Seneca, so in politique bo∣dies of particular churches; if they are found and healthy in the faith, their off springs are strong and healthy also; then their of∣ficers and ordinances will be lively, efficacious, and virtual; If o∣otherwise be with them, they will lose much of their vigour, life, and vertue, and (as in sickly bodies) have much to do to keep life and soul together: Hence I assert, a person may receive a call from divers particular churches, but the more sound and Ortho∣dox the church is from whence it is derived, the more orthodox and sound is the call; though in a corrupted church there may be the true essentials of all offices and calls, yet not so virtual, and with that satisfaction of conscience, as in a more sound and undefiled one: But for the particular church of Rome, as now constituted, cannot be a perfect church to this end; nay, I much question, whether she hath not by her abounding abominations, false doctrines, and idolatries, lost the very essence of a church of Christ, and so by consequence, the essence of all church offi∣ces, and ordinances also: A wife and spouse, when she turns a harlot, she loseth the priviledges of a wife, and ipso facto, virtually becomes a cast-out, and divorced. So the church of Rome (though by some too favourably acknowledged to be truly a church, though not a true one) having not only forsaken her first love, but having committed adultery, and spiritual fornication with the Kings of the earth, and the inhabitants of the earth being made drunk with the wine of her fornication, Rev. 17.2. now she that hath played the part of so notorious a harlot, as that she is entituled in Scripture, v. 5. The mother of harlots, and abominations of the earth, the great Whore, Babylon the great, &c. how such a church, or rather, antichristian Synagogue, should give an essence to chri∣stian officers and ordinances, it cannot enter into my judgement or conscience to conclude, though otherwise extensive enough in charity to erroneous and backsliding churches, and ready to ac∣knowledge and approve whatsoever of truth and God is in them. But that which is most admirable to consider in this adulterate Ro∣mish church, is, that God hath so far infatuated her spiritual rea∣son and understanding, that of all those offices and officers we read in the Gospel, that Christ hath instituted for the work of his Mi∣nistery, and perfecting of the Saints, we can hear but of one, to wit, Bishops; and that too, with most abundant Prelatical cor∣ruptions in the whole Apocryphal catalogue of the officers of the Synagogue of Rome; where is it asserted in Scripture of a secon∣dary monstrous head of the church to be a Pope? Where shall you read of those Princely Cardinals in the whole Treasury of God's Word? In what page of his word shall you find the Lord∣like Titles of Archbishops, Lord Abbots, Archdeacons, &c? Where shall we find it recorded in holy Writ, of all the rest of the rabble, and supernumerary officers of this harlot church, as Deans, Canons, Prebends, Surrogates, Priests, Abbots, Abbesses, Friers,

Nuns, Doctors, Proctors, Sumners, cum multis aliis &c? And again, hath not this adulteress, instead of those spurious Issues▪ spewed out of her bosome the sound and orthodox offices and of∣ficers of Christ? As where shall you hear in all her Egyptian or Babylonish Territory, the sound of those Gospel officers, as Pa∣stors, Teachers, Elders, Bishops rightly qualified, &c? There∣fore sure shame unto all such that will own a derivation of office and call from such a church, that hath not only banished such offi∣cers out of her jurisdiction, as are truly Christ's, but is become her self an adulteress, and the mother of harlots, and also the Throne of Antichrist; and yet if any for all this will endeavour to avouch their calls and missions good, as unto the essentials thereof from the church of Rome; they must in the first place maintain, that she is truly a church of Christ, as unto the essence at least, and to separate and depart from such a church, I know not how they can defend it without sin; therefore either be so ingenious as to ac∣knowledge to be a true essential christian church, and justifie your calls therefrom, and hold communion with her, or else acknow∣ledge her to be the Synagogue of Satan, and of Antichrist, toge∣ther with all her dependencies of missions, calls, and ordinances, which at best are but antichristian, and therefore worthily to be rejected, removed, and loathed of all true christian hearts: Be∣sides, we have a command for it; Come out of her my people: and I pray, how shall we depart or come out of her, if we communi∣cate with her in her holy things? Indeed, ingenious M. Baxter affirms, if the Pope be Antichrist, the case is clear, as the good Bi∣shops, Downam, Jewel, &c. hath evinced. See his Worcestershire agreement, p. 69, and 70.

Object. But it may be objected, How then should the first Re∣formers that fell off from Rome, have a right call to the Ministe∣rial offices of the church, if they had it not from that church from which they departed?

I answer, Surely they never owned their call from Rome, from whence they had departed, and had manifested to be the seat of Antichrist, but withal assert, that their call was som what extra∣ordinary, and som what ordinary: God in that time of spiritual darkness, moved most powerfully and vigorously on the hearts of the first Restorers; as Wickliffe, Husse, Luther, &c. and gave them such a call of abilities and courage, that was not ordinary in that great first undertaking, and breaking forth of light.

Secondly, He gave them the ordinary call of their respective churches, to be their Pastors, Teachers, &c. So being both abi∣litated, and called of God and man, they had a true and justifiable call to the Ministery of Christ. If any one say, the Ministerial office must precede in order before the Being of the church; I grant, that the church cannot be called or gathered without a pre∣cedent officer, for, How shall they hear without a Preacher? Or, how shall they preach, unless they be sent: But withal, rejoyn and

super-add, that in the first constitution of churches, extraordina∣ry calls did supply all wants otherwise; so I am of opinion, it may be granted that in so miserable collapsed church estate, as the An∣tichristian darkness in the times of the first Reformation was, God did supply (not with ordinary gifts only) those that he employed in that work of the first Reformation, and in absence of the ordi∣nary call, God gave them an additament of parts and gifts, not ordinary, which was to be observed in all their constant course and Ministery, carried on with a Spirit of extraordinary courage and abilities: Witness that saying of Luther, when he was advised by some of his friends, in respect of danger, that he should abstain from a Diet, wherein he promised to give his adversaries a confe∣rence; he answered, if there were as many divels at the Diet, as there were tyles in the City, he would not fear them, but would among them. But in rightly constituted churches, the ordinary call is not to be neglected, but to be attended to, as a positive Law of God indispensable, and not in the least to be slighted; but where God hath dispensed, by interposing an intervening necessi∣ty, and clear obstacle thereunto, and therein God loves obedience better then sacrifice.

Secondly, I answer, That the first Ministerial Reformers ne∣ver maintained a personal succession of Ministery and Officers, from the Apostles lineally, through the loyns of Antichrist, but only a succession of doctrine, which in all ages was by the invisi∣ble church maintained and asserted, somtimes with more perspicu∣ity and visibility then other; for if we should grant a personal suc∣cession of officers and Ministery from the Apostles days, we must needs also grant a perpetual and necessary visibility of a church, and consequentially, a truth of Ministery, and Ordinances of Christ, in the Antichristian state; and how a true christian Mini∣stery and Ordinances can be found in that Antichristian state, in that man of sin, that mistery of iniquity, that whore of Babylon, as I formerly said, I know not; or how the same state can be both meerly antichristian and christian; a Whore of Babylon, and a Spouse of Jesus Christ; a Ministery of God, and a mysterie of iniquity; a Temple of God, and o•• Idols; I leave it to the Ju∣dicious to consider.

In the next place in the affirmative, I hold, That a true and Justifiable call, respecting the essence thereof, may be received in any the churches of Christ, holding the foundation aright, of god∣liness towards God, and faith towards our Lord Jesus Christ, though otherwise differing among themselves in many circum∣stantial points, yet, de bene esse, it may more comfortably be re∣ceived from one church then another, as formerly was evinced; the more pure, spiritual, and sound the churches are, the more sound, spiritual, and edifying their Ministerial functions are, the more loose, unsound, and corrupted the churches are, the more corrupt and loose their Ministerial call will be: Therefore the god∣liest

churches, and soundest in the faith, are in the first place, for missions, Ministerial calls and offices, to be sought and repaired unto.

But if any one should ask me, what I thought then of the pre∣sent Ministery of England, as now constituted, who, as Presby∣ters, ordain one another to their Ministerial offices, who were first ordained themselves by the late Bishops, and so holding their or∣dination from them, as from true Presbyters.

I answer, and I think it not meet, but contrary to the simplici∣ty of the Gospel, to cloud my judgement in any thing; If the English Presbyterie (as the Helvetian and Genevan hath done to their perpetual glory) had declared to the world, that the Romish church was the antichristian whore, and so publiquely renounced all ministerial calls, as derived from her, then I grant such mini∣stery and Presbyters to be true Ministers and Presbyters, as unto the essence and being thereof (though collating of offices, meer∣ly as officers or Presbyters, without the just assent, and assistance of their churches, is not so justifiable, as hereafter I may have oc∣casion to evince) but if they maintained their calls from the Bi∣shops to be good, as by succession of Presbyters, they have utter∣ly nullified and undone their case, and their call too, in my judg∣ment; and my reason is, for what was not good and justifiable in the fountain and first origen, cannot be made justifiable by suc∣cession in the streams and branches: a polluted fountain cannot send forth sweet wholsome streams; causa causae, causa causati. If that Episcopacy was antichristian, as most of them grant, (though both name and office are warrantable in a Gospel regulated sense) from whom they had their first mission and calls, how then comes their calls more warrantable then that of their first Authors and Founders? If Bishops in their ministery were orthodox and sound, how came they to supplant them, and pull them down? Christ's ministery is not for the work of desolating and dethroning Bre∣thren in the same holy function, but rather for consolidating and confirming; therefore surely there was somwhat amiss, all was not right, or else they might have stood to this day. Witness the National Covenant against Antichristian Prelacy, &c. But the truth is, Episcopacy, as it was then constituted in England, was of the off spring and brood of Babylon; they always held their call good, as ministerial Bishops, having their personal calls from such successively, as first received it from the church of Rome, and so could never be made good or justifiable in the succession; nei∣ther will it suffice, as some say, to salve it, that Christ had always a church of invisible Saints under antichrist, because they must prove themselves then to succeed that very church, or those very invisible Saints; and not only that, but that those very Saints were ministerial officers or Presbyters, or else all will be in vain, according to their own concessions; for men may be Saints, but not ministerially Saints sent, or Presbyters, who according to

them, hath the alone power of ordination, and therefore in want of such true ministerial Presbyters in the succession of the Mini∣stery, must either unavoidably acknowledge, according to their own principles, their ministerial offices void and null, or other∣wise plainly concede, that they have it derivatively from the church of Rome: and what a sorry call that is, (if at least so to be called) I have formerly evinced. And it is a maxime in Law, that quod initio vitiosum est, non porest tractu temporis convalescere. See more hereon, Du Plessis Treat. Of the Church, p. 3624. and Bishop Jewel Defen. Apolog. part 2. page 131. who are witnesses without exception, manifesting the vanity of such a claim. But I proceed to the next verse.

Verse 3. And hast born, and hast patience, and for my names sake hast laboured, and hast not fainted.

Observe from this,

Observ. That false Teachers, and false Apostles, are great per∣secuters of the faithful ones of Christ. The church of Ephesus had suffered much from such false Teachers, for Christ's sake, and his truth. The false Prophets of old were alwaies against the true ones, and caused them often to be smitten and afflicted; as Mi∣caiah was jeared by Zedekiah, Which way went the Spirit from me to thee? 1 Kings 22. 2, 4. and that not all, but was smitten disgrace∣fully on the check also: Shemaiah stirred up the authority against Jeremiah the Lord's Prophet, and would have cast him in the pri∣son, Ier. 29.24. Yea saith Ezekiel 22.25. There is a conspiracy of her Prophets in the midst thereof; not only like Foxes, but even like Lions, ravening the prey. These false Teachers have been always very pernicious to Gods true church: What great persecuters Arrius and his followers were to Athanasius and the Orthodox? They were the Priests and false Prophets of old, that shed the blood of Christ and his Apostles, though not by their own hands, yet by incensing the authority to do it: How willingly would Pilate release Christ, if it were not for the out-cry of the Priests and their followers: false prophets still exclaim and fasti∣gate the Magistrate, and tells them, that they shall do God good service in sacrificing the Saints, which they term heretiques, or schismatiques, and troublers of their peace and union; but when you meet such a fiery persecuting spirit in any that pretend to Christ, judge of it whence it is by these Scriptures, Gal. 5.20. Col. 3.12, 13. So great hath been the malice of false Prophets, and false Teachers, ever against the true Saints, that they have never rested till they have got their blood shed. It was the Pope and his false Prelates and Priests, that first filled all Europe with blood; it was the same cursed progeny that brought so many precious souls to the stake and faggot in Queen Maries days, o∣therwise of her self, as History testifies, of nature good enough.

Quere But it may here be queried; for what things ought we to suffer with patience and constancy, and not to faint under the burden thereof?

I have partly formerly answered this question in the ninth verse of the first chapter: I shall here add one word more, for the re∣ctifying the judgment, and keeping the conscience undefiled here∣in First, Know that every soul is strictly obliged to observe all the Laws of God, whether Moral, Natural, or Positive, and to undergo all sufferings whatsoever, rather then to dishonour God by the breach of the former, or neglect his worship by the con∣tempt of the latter: We are not only bound, under persecutors to keep the conscience undefiled, in not committing gross sins, as Idolatry, &c. but also we are obliged to perform all our posi∣tive christian duties, though we suffer for it: as we find that Da∣niel gave a testimony in this case, though to the hazard of perse∣cution to extremity, and would not forbear his three times a day solemn prayers, and that upon his knees in his chamber, and his windows open towards Jerusalem; though he knew his enemies might by that means surprize and accuse him, and cause him to be cast into the Den of Lions; yet did he hold himself bound daily to the Law of outward Worship, though the looking to Jerusa∣lem was but a ceremony ordained by God upon Solomon's prayer, 1 Kings 8.9. Also the Macchabean Worthies did not think that persecution did, or could discharge them from the strict observing even of the Ceremonial Law, of not eating Swines flesh, but for it endured all extremity of torments, as the Story relates; and for it are justly ranked among the Worthies of the old Testament, who lived and died in faith, Heb. 11. So jealous is God not only for the preservation of his Moral Laws, but even of those Cere∣monial and Ritual Laws; that after he hath discovered his Will about them, and commands them, they forthwith become mo∣rally positive Laws, and obligent, until their repeals from the same authority are manifested and cleared. Therefore by this Judge, what a lax and loose Religion does Hobbs his Leviathan prescribe unto us, to submit to any Religion that the chief or so∣veraign Magistrate shall dictate to us; and that it is not christians duty to suffer for any Article, but for that, that Jesus Christ is the Messias; so subjecting almost the whole will of God in mo∣rals and positives, unto the will of man. But as to this, let us like true christians pray, Libera (Domine) nos a malo.

Verse 4. Nevertheless I have somwhat against thee, because thou hast left thy first love.

We have heard the vertues and graces of the Church of Ephe∣sus, and how she had a just and honourable approbation for them, yet notwithstanding there is a tang in the end, which shows some defection in her; and after all her commendations, there is a Ne∣vertheless

follows close in the heels thereof, with somwhat to be said against her: just as it is often said of the good Kings of Israel, in the book of Kings, That they walked and did uprightly in the sight of God, as David the King; but withal, there is added a but; But they departed not from the sins of Jeroboam, that made Israel to sin. Hence by the way Note.

Observ. That the purest churches, and the best christians, are not altogether exempted from stains, but have their spots and ble∣mishes, as well as resplendent graces. It was the Spouse conditi∣on in Cant. 1.5. where she describes her self, and saith, I am black, but comly (O ye daughters of Jerusalem) as the Tents of Kedar, as the Curtains of Solomon. Let us out survey the first churches and christians, to elucidate and confirm this truth; and seeing they stood neerest the light, even the Sun of Truth, and his Twelve illustrious radiating Signs, (his Apostles) in my judgement, they are to be reputed the soundest, and the purest; yet see whether we read not of their Maculae, or spots, as well as of their shining gra∣ces. The church of Corinth was a famous church, yet she had her failings, contaminating the holy feasts, and their Agapees with surfetting and drunkenness, and besides, the foul errors of false Apostles, as denying the Resurrection, &c. The church of Galatia was not much inferiour in her wantonnizing after liveless ceremonial fancies, and pressed them, as necessary (with Christ) unto salvation; and when Paul opposed them herein, for whose sake they once were ready to pull out their eyes to do him good, yet now for crossing their capricious whimsies, is become their greatest adversary. The churches of Ephesus, Pergamus, &c. had their several encomiums for their graces, yet there were some things chargeable on them, for waxing cold in their first love, for admitting the Doctrine of Balaam, Nicolaitans, Jezabel, &c. If we descend from bodies collective to individual persons, we shall find the same lot befal unto all; consider Noah, Job, David, Peter, &c. but I desire not to rake up the faults of the Saints, which are not left upon record to encourage to sin, but to be presidents of the grace of God, and as examples for encouragement unto re∣pentant sinners.

Because thou hast left thy first love.] Some difficulty seems in these words; whether by first love be intended Christ whom the church of Ephesus had left? Or, that first ardent affection and zeal which she bore to Christ at her first conversion? The latter Interpre∣tation to me is clear, Because the church of Ephesus had not with∣drawn her self from the faith of Christ, as is evident by the two precedent verses; for it was for Christ's sake, and his truth, that she had suffered much, both from wicked persons, and wicked teachers; therefore, as long as her faith was sound, she could not be said to have left Christ, as her first Love, and taken a new love, or new object of her faith: But that for which she is charged as faulty, is, that she hath left her first love, that is, her first zeal, and

fervent affections, which she bore to Christ and his Ordinances at her first conversion; and this is plain from the next verse, where she is commanded to repent, and to do her first works. From hence observe,

Observ. That it is frequently seen, that many true and faithful 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 affe∣ctions and zeal, that they were even ready to pull out their eyes to do Paul service, who was their great Apostle; yet shortly af∣ter he complains of them, as if they had entertained another Go∣spel, and exclaims; O foolish Galathians! who hath bewitched you? It seems Ephesus was much faulty herein; and so were divers o∣thers of the primitive churches; and therefore the Apostles were very urgent and pressing in their preachings, to maintain love a∣live, 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 on∣ly 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. In∣deed 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 other∣wise 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 Anaba∣ptist, were then all under the notion of Puritans, and Non-con∣formists, 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 un∣charitably, as bears, not as christians; who are meek, full of bow∣els of compassion, easily to be entreated, &c. Have ye not one Lord, one Faith, one Baptism, one Spirit, one Scripture, one com∣mon 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 experien∣ced the truth of this position, that they have forsaken their first love. Where is the love of the Presbyterian to his Geneva mo∣del, 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 Epis∣copacy 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 them∣selves most happy •• And lastly, How is the great zeal of the A∣nabaptists (so called) slaked? There was a time when they would compass Sea and Land to make a proselyte, at their first appear∣ance, 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 tolera∣tion

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 chri∣stians, 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 ex∣hortation of the Spirit in the next verse.

Verse 5. Remember therefore from whence thou art fallen, and re∣pent, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 mea∣sure 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 gra∣cious condition when he was as an obedient son with his father, which moved him to set on the resolution to be a Trewant no lon∣ger, 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 conside∣ration 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 appro∣ches, 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 de∣parted 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 sin∣ners.

Observ. 2. Another Note is, That true Gospel repentance con∣sists not only in changing the mind, but of practise and conversa∣tion also. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rescipicite, to wax wiser, or repent, do not on∣ly 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 ad∣equate ingredients of true and Gospel repentance. It is a gross de∣ceit in many, that think that they have believed sufficiently, and they have repented sufficiently, when they have altered their judg∣ment, 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 present∣ly cries out, that heaven is opened unto him; never considering that the kingdom of heaven does consist in godliness and righte∣ousness, but in outward forms of worship, which if rightly regu∣lated, 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 Anti∣trinitarian, are become Tridheites, or worshippers of three Gods &c. So corrupt is the heart of man, that will make his own opini∣on an Idol, and all that looks not that way, nor brings any flow∣ers to that sacrifice (and yet otherwise apparently gracious) shall neither have the title of a true believer, or a repentant soul, a∣mongst them: Therefore with all such I would leave this Scri∣pture,

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 Remem∣brancer, 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 hea∣ven 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 cho∣sen 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 de∣fects, 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 quench∣ed 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 ••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 to any, and after follows a complaint of want of will to holy performances, it is a good signe, that there is a good will unto it, or else there would not be a com∣plaint, which is only for a greater measure, not for a total want of will unto it.

Thirly, and lastly, Understand that Christ often exhibits his commands of faith and repentance, even to the reprobate them∣selves, to manifest unto them their duty, the due performance whereof, they have in their original first parent lost and forfeited, and God is not obliged to restore it, seeing the vindication of Gods justice is as dear unto him as his mercy; and therefore when Christ in his Ministery bids such persons to believe and repent, they never complain of want of wills unto the work, but rather add sin unto sin, in a more obdurate unbelief. But to proceed.

Or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent.] As if Christ had said unto

the church of Ephesus, if thou wilt not return unto me, and unto thy first love, by this gracious warning I have given thee, be sure I will come in judgment against thee, and that shortly; and though my appearance as yet unto thee (whiles there is hopes of thy reco∣very) be in the likeness of the Son of man, one of thy own na∣ture, and compassionate towards thee, yet know, if thou wilt not repent, and do thy first works of love, zeal, and charity, I shall forthwith come in another like resemblance, having mine eyes as a flame of fire, and a two-edg'd sword proceeding from my mouth, and destroy thee and thy church-state, and that quickly, unless thou speedily amend thy faults.

Observ. Hence Note, That a speedy repentance is the only means to avert the judgements of God from falling upon a church or people. Ahab's repentance, though it was but hypocritical and unsound, yet stayed God in executing his judgements on him. The repentance of David and Solomon for their Adultery and Idolatry, stayed God's hand against them; and many others of the Kings of Israel experienced the goodness of God in this particular, and by reason of their sincere endeavours of returning unto God, by demolishing their abominations and idolatries, God promised them he would not bring the evil in their days, which he had de∣nounced against his Idolatrous people the Jews, but should be gathered in peace unto their fathers. The Ninivites upon their repentance in sackcloth and ashes, on Jonas preaching, had a long∣er date set to their political state and City: and this repentance too ought to be speedy; for who knows how long God will suffer (though long often he does) before he sends forth the unevitable decree of execution: As God is merciful, slow to anger, slow to wrath, yet know, that God is also just, and that one attribute is as dear unto him as another; the duty we see is presently required, and we know not, though God defers the execution, whether he will give us hearts again unto the work, after we have once slight∣ed his gracious calls and invitations thereunto: It was an old Pro∣verb, Sero sapiunt Phryges, which may be our lot, if we defer too long: and we know that to be true, that sera penitentia raro vera: and consider how it was too late for Jerusalem to howl and cry after she had slighted the many gracious invitations of our Saviour unto repentance, who would have gathered her, as a hen gathers her chickens under her wing: When Titus the Roman General had cast a Trench against her walls, and bolted up her gates by the siege of a potent Army, Christ tells the church of Ephesus, and the rest of those Sister Asian churches, if they do not repent, he will come quickly in judgements against them, as indeed he did in few ages after, by the incursions of barbarous Nations, and quite remo∣ved their churches from amongst them.

Quere. But is not this a Legal teaching, to denounce wrath and judgements on non-amendment, or for want of repentance?

I answer, Such as object thus, are much mistaken; for repen∣tance

is not strictly a Legal duty, but a duty Evangelical, and of grace: for the Law admits of no repentance: for it saith, The soul that sinneth, shall die: It is the Gospel of grace alone, that saith Repent, and live; that is, Return from thy wicked ways, and ac∣cept of Christ as thy Lord, Saviour, and Teacher, and thou shalt be saved: The Law is inexorable, and exacts the whole satisfacti∣on as the penalty of the breach thereof, which was fully laid on Christ, and satisfied by him; It is grace alone that accepts the will for the deed, and admits of repentance in the sinner, whiles the Surety hath compleatly satisfied the justice and rigour of the offended Law.

Secondly, What God hath sanctified, no man should call un∣holy; for hath not Christ commanded this duty of repentance very abundantly in the Gospel, and very often to be interpreted for faith it self, and shall we count it Legal? Repent, and be bap∣tized, for the remission of sins, Acts 2.38. Repent, or ye shall all like∣wise perish, &c. But I confess there is no little difference between Repentance under the Gospel administration, and the old Testa∣ment administration; under the one, the doctrine thereof is more clearly taught, upon more evident terms of grace: In the other, more darker, and on more sensitive and carnal grounds. As Christ under the Law was vailed under clouds, and typical ordinances, but under the Gospel, more clearly preached unto all; so his do∣ctrines of grace, faith, and repentance, were not by far so radiant before the days of his manifestation in the flesh, as after; so the difference lies in the degrees of clearness, not of the verity and truth of the doctrine.

Quere 2. But again some may query, Is not this to joyn Repen∣tance unto Christ in some causality unto salvation, and to set them both, as it were, in a joynt commission, though somwhat subordi∣nately unto that great end?

Indeed this is a question worthy the clearing, which many un∣skilful ignorantly handle, not knowing how to divide the Word of God aright, do miserably stumble in it. Understand, for clearing of this in the order of causes, God's free love is the first moving and predeterminating cause unto life and salvation, Christ next is the alone procuring and meritorious cause; and as Christ hath purchased the Elect unto himself by his death and merit; so as a King, or a Soveraigne Legislator, he sets up a Royal Law for his Redeemed people to walk by; to wit, that of Repentance towards God, and Faith unto Jesus Christ. Now he sets not Faith nor Repentance in any causality with himself in this great work of life and salvation, this is only but a principal part of his revealed Will and Law, that he will have his redeemed ones to walk in; he doth not require those graces in them, as co-operating, or efficient cau∣ses unto life or justification, nor as conditions, properly 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 conditi∣ons, be they never so Evangelical, as Faith, Repentance, &c. Ju∣stification, or life, was promised thereupon, only the condition of the old covenant between God and man, was death upon diso∣bedience, 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 distincti∣on, they have notwithstanding Jus ad Rem, though not Jus in Re.

And though I deny faith or repentance to be conditions (pro∣perly 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 pre∣ceding one the other, and as benefits of the same covenant: But seeing the word condition is of late glown so rampant, and over∣much 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 du∣ties and qualities required in the new covenant by Christ, as neces∣sary in all his redeemed ones to life and salvation: And when I say they are duties necessary, I would be understood, not abso∣lutely 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 capa∣ble of; and therefore we exempt them from salvation, dying so, if the condition of faith was absolute and peremptory, as Augu∣stine once dreamed, and therefore was called durus pater Infantum: and all others must conclude the like harsh judgement on them al∣so, that hold actual faith and repentance as absolute necessary con∣ditions 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 In∣fants dying such, as aforesaid, cannot have (by reason of their in∣capacity) the act of faith nor unbelief, which is a privation by re∣fusal

or resistance of the truth made manifest: Indeed such absur∣dities do they incur, that assert such absolute conditions in the co∣venant of grace to be done on man's part; yet I say, they are ab∣solute 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 ver∣tue 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 di∣vers 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 judg∣ments 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 iniqui∣ties, 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 cha∣stise 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 re∣turn, 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 mista∣ken, 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 candle∣stick, 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 Spi∣rit 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; In∣stead of his Spirit of light and comfort, they have the dismal spi∣rit 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 unclean lusts whatsoever. This is the most sad con∣dition, when God does unchurch a people for their sins: witness the habitation of these seven Asian churches, wherein the Syna∣gogue of Satan in Mahumatism and Heathenism is set up in the room of Christ's holy Doctrine and Ordinances, and all for their impenitency and obstinacy in their loud crying abominations: and therefore I cannot too often recognize this verse to backslidden souls, Remember from whence thou art fallen, and repent, and do thy first works; or else I will come against thee shortly, and will remove thy Candlestick out of his place, except thou repent.

Verse 6. But this thou hast, that thou hatest the works of the Ni∣colaitans, which I also hate.

Christ goes on, and tells the church of Ephesus, that though she was justly faulty for her defection in her first love, yet she had this commendable point in her to be added unto her other com∣mendable graces, That she abhorred the abominations of the Ni∣colaitans both in judgment and practise, which also was most hate∣ful and abominable unto Christ himself. Now the Sect of the Nicolaitans, as all Ecclesiastique history testifies, took the deno∣mination from Nicholas, a Deacon of Antioch; but whether he was their leader himself, or whether they falsly pretended him the first founder of their heresie, is disputable: Indeed Ireneus, Ter∣tullian, and Epiphanius, are of opinion, that he himself was their leader; yet Clemens Alexandrinus, and Eusebius. lib. 3. do say, That the Nicolaitans had falsly pretended the name of Nicholas to their heresie, as M. Baxter asserts in his book of Infidelity, p. 132. However, we see their heresies were abominable; for Christ ha∣ted them: and their heretical practises and opinions consisted (as Antiquity testifies) under the name of christians, to hold and pra∣ctise all manner of corporal obscenities and adulteries lawful, and all manner of spiritual fornication and idolatries also; and which they grounded on this wicked principle, That there was no differ∣ence

in good or evil, but only in opinion; and therefore took li∣berty to all sorts of wickednesses. And that these were chief heads of their heresies, is somwhat evident from verse 14, & 15. of this chapter, where the doctrine of Balaam and Nicolaitans are joyned and compared. Now we know, that Balaam's wicked doctrine was, To lay a stumbling block before the children of Israel, to entice them to offend God both in corporal and spiritual whoredom, in the business of Baal Peor, that so by offending him, they might perish. Numb. 25. compared to 31.16. The Nicolaitans were this false Prophet's true disciples, and were true branches of the Gnosticks of old, who pretended strange and unknown high my∣steries, and discoveries of light, which plain and orthodox chri∣stians never heard of; as many of the same spirit now a days pre∣tend unto, on purpose to amuse the simple, and to draw them in∣to the snare of Satan: and how well these filthy dreamers amongst us, do correspond with their elder Brethren, the Nicholaitans, compare the heresies and blasphemies of some of these times, with that description of the Nicholaitans, made by M. Baxter out of historical Antiquity, page 129. of his said book of Infidelity: speaking of the Nicholaitans, whose inhumane filthiness (saith he) was such, and their divelish conceits so many and vile, that I will forbear to mention them; only this, They made themselves like Christ, and some of them to be equal to him, and some the same with him: That good and evil differed not in deed, but in mens opinions; they worshipped Images, they lived in such hor∣rid ways in lust and filthiness, as is not to be named: Epiphanius himself unhappily fell in amongst them, and knew their ways from their own mouths and actions, but happily escaped when they would have drawn him to their lusts; They have multitudes of amazing words and notions, like our Behmenists, that would bring a man into a suspition of witchcraft to read them: They used witchcrafts, and several sorts of inchantments, and kept divels in familiarity with them, that by their means they might encrease their knowledge and power, Thus far M. Baxter. And he pro∣fesses afterward, that it is not one, nor two, but all church histo∣ries of those times, that makes mention of them, do say the same things; and if they will read Epiphanius himself, who once fell in amongst them, they will see much more. Having thus far described the Nicholaitans, and their heresies, in the next place take this Note.

Observ. That the more pure, sound, and undefiled the church is, the divel is most solicitous to raise heresies and schisms in it.

How busie the divel was in those Asian churches in the Apo∣stles times, to bring in the foul heresies of the Nicolaitans, the doctrines of Balaam and Jezabel, if possibly he could, so to en∣tice them to sin against their God, that he might have his purpose on them; but when the church became more corrupted, tyranni∣cal, and antichristianized, under the headship of the Bishop of

Rome, their heresies were less, and their schismes fewer, then in the primitive purer times; for Satan would rather hereticate and poyson the whole, then a part; and indeed the divel has his de∣signe accomplished, when he sees a church rushing onward to their own destruction, by the multitude of their corruptions; and a∣mongst such, he hath no need to lay any of his stratagems of he∣resies and schisms, but only to let them in peace and security, and they will hasten on fast enough unto their own destruction: There∣fore hence, unto me it is a good argument, that we have true and faithful churches of Christ amongst us, and that the true doctrine of the Gospel is sincerely preached and taught amongst our chur∣ches, or else Satan (the envious one) would not be so ready to sow also his tares of heresies and errour, as he does at present amongst us, to overthrow (if he may) our hopes and harvest. It seems to me but a sad saying, when some Ministers affirm, they give thanks to God that their churches are not troubled with the heresies of the times: though I confess heresies are great evils, and to be fer∣vently deprecated from all Christ's flocks; yet when they say they are all at peace, it is much to be feared, that there is another strong man keeping the house besides Christ; for, be sure when Christ comes to bruise Satan's head, he will bite Christ's heel; and no sooner is the man-child Christ born in the souls of his faithful ones, but the Dragon will presently send forth floods of water of heresies, errours, and persecutions, if possibly, to destroy both it and them, Rev. 12.15. and this proceeds from that everlasting enmity set between the seed of the woman, and the seed of the Ser∣pent, even from the beginning, Gen. 3.15. and will continue, un∣til he be bound up in everlasting chains of darkness: and therefore the purer the church is, the busier will Satan be to undermine them if he may.

Observ. 2. Another Note is, That all heresie is defiling and a∣bominable. Christ hates it, and his church hates it; and there∣fore surely it hath some poysonous and pestilential quality in it; somtimes it amounts so far, as to defile both judgement and pra∣ctise joyntly, as it did in the Sect of the Nicholaitans: And this it most frequently does, unless in such a time, when the appear∣ance 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 ordi∣nary, 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 un∣to 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 hear∣ing 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 in∣fluence 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 en∣lightned 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 Prophe∣sie, 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 bo∣dy 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 like∣ness 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 proper∣ties 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 interpre∣tation, 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 fa∣mous for their faith and piety, now become the Dens of Dra∣gons, and habitation of all unclean spirits: Therefore to avoid the stroke of divine judgement by a timely repentance, how be∣hoveful 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 indigna∣tion 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 spiri∣tual 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 comba∣tant overcome, to denominate him a true conqueror, and to over∣come 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 Sa∣tan also from without; enticements and allurements to false Do∣ctrines and Worships: and if we comply not, we may be sure to

meet his buffettings from without, in revilings, reproaches, affli∣ctions, &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 have right to the Tree of life, must go farther then overcome the assaults and temptations of Satan, as unto the breach of moral duties; but to denominate him a com∣pleat Conquerour, he ought to have a special eye and regard unto Satan's more spiritual and refined designs and assaults, which lies as it were, against the very life of a christian, which he ushers in by false doctrines, and abominable heresies; which he lays as a stumbling block in the ways of God's children; as wicked Bala∣am did set a snare of Idolatry and Adultery, to make the children of Israel fall, that God might be wroth against them, and so judge them in his displeasure: So Satan sets up his standard under the heresies of the Nicolaitans, anti-Trinitarians, anti-Scripturists, idolatrizing Antichristians, &c. that if possibly he can draw the faithful ones of Christ to comply with them, and to receive their marks in their hands and foreheads, then he hath the accomplish∣ment of his designe; for, be sure destruction followeth speedily, as the consequence of such doctrines: So that he that overcometh the assaults of Satan, not only respecting life, but in doctrine al∣so, is a compleat christian, and conquerour, and shall eat of the Tree of life, in the midst of the Paradise of God. Hence ariseth a Note.

Observ. To overcome, is the Christians crown. Or otherwise, Perseverance is a christians great duty. It is not him that hath be∣gun well, that will obtain the Palm, but holds out his course in faithfulness: Vincenti dabitur. Many have begun in the Spirit, and ended in the flesh, and so lost their reward. In a Race, he that leaves off at the first stage, have no hopes to obtain the Law∣rel: But that Traveller, or way faring man, that endures patiently the hardships of a long journey, with all the dangers, difficulties, and extremities, that ways, weather, and other accidents may of∣fer, will at last doubtless attain to his much complacent place and period, whiles the lazie one is deterr'd with the difficulty; and if not in the first days journey, yet in the mid-way, is resty and tyred. It is not sufficient for us to endure and repulse a flash or two of Sa∣tans assaults, who is as a roaring Lion, night and day going about, seeking whom he may devour. As he is restless in his temptations, so we must be restless in our defensive Guards and Repulses; our life is a constant warfare, and one errour committed in warfare, is remediless, and irrecoverable: And though I am far from as∣serting with the Novatians, That the errours or slips of the faith∣ful are irreparable; and though the errours of humane wars ad∣mits of no repentance, yet the errours of our christian warfare may be reinforced, and redeemed, by a returning unto a more strict and diligent watch upon our hearts and judgements; yet notwithstanding this, we may lose much of our comfort in the

way, and be accounted but as dastard souldiers by our Captain General, in that we have not kept close unto our Colours, and di∣ligent and constant in all extremities, in opposing the assaults and inrodes of the adversaries; for to that very end, Christ, our Ca∣ptain, hath set weapons into our hands, which are spiritual, and mighty, to oppose and overcome all the assaults, stratagems, and underminings of Satan: Besides, he hath laid it on us as our du∣ty: Strive to enter into the strait gate. And, The Kingdom of hea∣ven suffers violence; and 'tis the violent (not the lazie dormant one) takes it by force: So in this place, To him that overcometh, to him is given to eat of the Tree of life, (as his crown and reward) which is in the midst of the Paradice of God.

In Rev. 22.2. There is described, as an additament of the glo∣ry of the New Jerusalem, that new heavenly City or church estate, that came down from God, That in the midst of the street there∣of, and of either side of the River, there was the Tree of life, which had twelve manner of fruits, and yeilded her fruit every moneth, and the leaves of the Tree were for the healing of the Nations. Those that overcome the spiritual assaults of Satan, are promised to eat of this Tree, which is placed in this Paradice of God. As Paradice was the blessed habitation of Adam in his innocent and sinless condition; so it is put typically and figuratively both, for that blessed estate that the Saints enjoy now in heaven. This day (saith Christ unto the penitent Thief) thou shalt be with me in Para∣dice. Luke 23.43. that is, thou shalt be in a blessed state and glo∣ry. Paul when he was rapt up in spirit into the third heaven, 2 Cor. 12.4. he says how that he was caught up into Paradice, that is, in∣to an incomparable glory. So that Paradice may very fitly signi∣fie and represent figuratively unto us any state of glory, either in the supernal heavens, or that that is reserved for all God's faithful ones, after the re-union and resurrection of their souls and bodies at the last day: for God does make things known unto us by such things as we partly already know and understand. Now we know Paradice was presented unto Adam full of all delicacy and orna∣ments that the heart of man or his curiosity could wish for, and how it was replenished with all goodly fruits, not only pleasant to the eye, but very savoury unto the taste also; by sensible things God makes known his hidden mysteries, and spiritual delicacy, as unto the children of men: But here lies the difference between the first and second Paradice; The first Paradice had not only the Tree of life in it, as a reward, and a confirming Sacrament of Adam's eternal felicity, if he had continued obedient to the com∣mand of God, but it had also the Tree of knowledge of good and evil; a Tree, that when he should taste thereof, and make a breach of his obedience towards his God and his Creator, he should sadly experience, for himself and whole posterity, the bit∣terness of the fruits thereof; and so should come to know, by the sad event, what was good, and what was evil; how he had wronged

by disobedience, the chiefest good; and as his due reward and me∣rit, is become liable and obnoxious to mortality, death, and all miseries that an infinite divine Justice can inflict upon him for his disobedience. Now in this second or last Paradice, there is no fear of eating the bitter fruits of the Tree of knowledge of good and evil; for there is no such Tree therein; this last is guarded with a surer Angel then that that guarded with a flaming sword at the entrance of the Garden of Eden: The Lamb (in this last) is the light and the glory thereof: The first Adam, the possessor of the first Paradice, was of the earth, earthly; but the second A∣dam is the possessor of this, whose Throne is in the midst thereof, and is of heaven, heavenly; Here are no conditions of life and death put upon eating, or not eating; here is only the Tree of life, which is prepared for the faithful conquerour in Christ's name, for the confirmation of their eternal happiness.

But it may be queried, what is meant by this Tree of life?

I answer, Some of the Ancients, as Augustine, and others, makes it to be Christ, whose leaves, that is (say they) his merits, is for the healing of the Nations. But saving due reverence to antiquity, I rather adhere to those that understand it a true and re∣al Tree of life, as that in the garden of Eden was, for these rea∣sons. For Christ being personally in this heavenly city, or new Jerusalem; for where should he be but with his Spouse, the Bride, the Lamb's wife, at that great and solemn day of tryumph? And it is said, That the Lamb is the Temple, and the light of this City, cap. 21, 22, 23. and therefore evidently convincing, that he is not per∣sonally absent from her; and being with her, and present, I can∣not see how congruous to reason it is to say or assert, that the glo∣rified Saints shall eat of that Tree of Christ Sacramentally: For when we have the enjoyment of vision, faith ceaseth; nor is then any need of signs, figures, or Sacraments (the only way that we can eat Christ spiritually and mystically) in this heavenly Para∣dice; for being himself then and there present with his Saints, that Scripture will be fulfilled, whose authority is yet of force, and not at all as yet elapsed (as some would have it) to wit, Matth. 28. And lo, I am with you unto the end of the world, or, of this generation: that is, Christ promises his presence of grace, efficacy, comfort, and support, unto the faithful dispensing of his Ordinances of the Word and Sacraments unto the end of this world, which consist∣eth in several series or courses of generations that shall succeed one the other, until the day Star shall arise, and radiate with a more incomparable glory, and set a period to all those present Ordinan∣ces we now enjoy, which are fitted to our present weakness and capacities, and restore us into the liberty of the Sons of God, and give us Ordinances of a more spiritual and higher key, fit for that new and glorious City, the Bride, the Lamb's wife, that comes down from heaven. And why may I not think that in this hea∣venly Paradice, this Eden of God and Christ, this New Jerusalem,

or New Heavens, and New Earth, wherein dwelleth righteousness, according to 2 Pet. 3.13. shall have the Tree of life placed by God in the midst thereof, whose fruits shall shine as Sacraments of con∣firmation unto the blessed Saints, of the continuation of their glo∣rious state and blessedness for ever; so that whether Christ be ta∣ken to be this Tree of life, or whether God shall set up in his cele∣stial Paradice a real Tree of life, as formerly he did to Adam in E∣den, yet both and either do evince this.

Observ. That God hath secured the everlasting blessed estate of the faithful, by most evident Sacraments, and clear signs of his presence.

Sin cannot then hurt them, the divel is chained up in the bot∣tomless pit, their adversaries have their portion also with him; so that there is none found to hurt in all the holy mountain. What greater security, when all fear of miscarriage is quite done away? No enemies appear from within, nor any from without; all are vanquished and brought under the footstool of the Lamb, that sitteth upon the Throne: Then it may be said, O death! Where is thy stirg? O grave! Where is thy victory? And as if the treading under all enemies were not enough to secure this blessed estate, and make it compleatly happy, there is added the Tree of life, to eat thereof; not as if there were fear of death, but symbolically, sa∣cramentally, hieroglyphically, or emblematically, to manifest and confirm the perpetuity and continuation of that most glorious and blessed state for ever.

But it may be objected, Is not Paradice taken in Scripture for the supernal heaven? and is it here to be taken thus? That he that overcometh shall eat of the Tree of life, in the midst of the Paradice of God; that is, shall be translated to the heavenly mansions above, where the Angels, and souls of the blessed remain in glory, and t••ere shall eat of the Tree of life; that is, shall participate of Christ in his glory and eternal life, in the supernal heavens.

I answer, first Negatively, This Paradice that is given to the christian conquerors, cannot be in this place, nor that of cap. 22. v. 28. whereunto this hath relation, and correspond both in sense and reason, be understood of the supernal heavens, for many rea∣sons. First, Because in this Paradice it is said, There is the Tree of life, whose leaves are for the healing of the Nations: Now in the heavens above, there is no healing or conversion, that must be done here beneath, or not at all

Secondly, In the supernal heavens, there are neither Streets, nor Rivers, Gates, nor Foundations; as this Paradice is circum∣stantially described in chap. 21, and 22.

Thirdly, This Paradice is measured to a certain proportion, cap. 21. 15, 16, 17, &c. And how short that measure, being ac∣cording to the cubits of a man, is to spanior fathom the supernal heavens, let him that hath the least grain of reason judge.

Fourthly, It cannot be intended of the highest heavens, because

this Paradice or New Jerusalem is said to descend, or come down out of heaven from God, and that the Tabernacle of God is with men, and that he will dwell with them, and they shall be his peo∣ple: Now how improper and dissonant from right reason is it to say, that the supernal heavens do descend and come down unto the children of men? And how needless is it for God to promise that he will be the God of his people in the highest heavens, and that he will dwell with them there? All know it is the place of his habitation, where his glorious presence is most eminent and resplendent.

Lastly, I answer positively, That this Paradice which is here promised to the faithful conquerors in Christ, is a Terrestrial Pa∣radice: It is a heaven on earth, though not an earthly one: It is a holy City, a New Jerusalem, a New Heaven, and a New Earth, that comes down from God, cap. 21. 1, 2, &c. And if it be not on earth, what need is there of the mention of a New Earth? In the supernal heavens there is no place for the performance of such a promise, 2 Pet. 3. which place hath relation to that of Isa. 65.17. where God promiseth the Jews New Heavens, and a New Earth; and withal there mentions, the enjoyment of Houses and Vineyards: and how these things can be attributed or consist in the supernal heaven, or how things there may be said to be meli∣orated, made new, or better then they are, passeth my reason to comprehend? Though withal I grant, That the supernal heaven may be represented by Paradice, as in that of Luke 23.43. But more properly, The first Paradice may serve to typifie or repre∣sent the second Paradice, or new Church-state, or heaven, which Christ will restore unto his faithful ones, before the ultimate day, and end of all. See more on the 21, and 22 chapters.

Verse 8. And unto the Angel of the Church in Smyrna, Write these things, saith the first and the last, which was dead, and is alive.

Verse 9. I know thy works, and tribulation, and poverty; but thou art rich: and I know the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan.

Christ having finished his charge to the church of Ephesus, goes on on the same account with the church of Smyrna, and commands the Angel, or chief Pastor, or Minister of the said church, who (as Ireneus testifies) was Policarpus, scholar unto S. John, to write those things for them to take notice of, which he was about to dis∣cover to them: The person that gave out these discoveries and charges to the churches, is here plainly manifested to be Christ, who was dead, and is alive, as in v. 18. of the precedent chapter more fully. The matter of the discovery is wholly of encourage∣ment and approbation; I know thy works, and tribulation, and po∣verty;

but thou art rich: that is, I know thy works, thou church of Smyrna, and the trouble, affliction, and tribulation that thou endurest by reason of the opprobrious, scandalous, and reviling speeches which those cast out against thee, which call themselves Jews, and are not: And I know thy poverty, and scantiness in worldly riches; but I add withal, thou art rich in spiritual gra∣ces; and though thou art accounted poor in this world, yet thou hast treasures abiding for thee in heaven: And withal, I know the blasphemy of them which say they are Jews, and are not, but are the Synagogue of Satan: As if he had said, I also know and take notice of the reviling speeches that those which call themselves Jews (and so perhaps were so by blood) and yet are not true Jews, true spiritual Israelites, but rather by reason of their unbelief, and malicious practises, and persecution of the truth, and the profes∣sors thereof, are the very divel's disciples, and of the Synagogue of Satan: Here is a two-fold knowledge, or several acts of one and the same knowledge, and far different the one from the other: The one is a knowledge of approbation, love, and complacency, the other of hatred and abhorrency. Christ knows the works of the church of Smyrna, of her tribulation, persecution, and pover∣ty, and loves her, and honours her for it. Christ also knows the works of her adversaries, of blasphemies, reproaches, and en∣ticements to evil, against the true Professors of godliness; and not only hates them for it, but sets a character of ignominy upon their head for ever: for what may be more reproachful or stigma∣tizing, then for those that think themselves somwhat in the church of God, that call themselves Jews, the keepers of the Oracles and mysteries of God, yet indeed, to be justly numbred among the disciples of the Synagogue of Satan; that is, of the divel's church: for the word Synagogue, in the Greek signifies so much as Con∣vention, Meeting, or Church, which is commonly used now in the worser sense, which was appropriated first, chiefly to the Jew∣ish Pharisaical and Priestly meetings, and called the Jewish Syna∣gogue; but Christians having renounced the name and thing, have appropriated to their meetings or conventions, a more significant name, to wit, the Church, Ecclesia; and leaves the Synagogue to unbelieving Jews, Antichrist, and the Divel, to nourish their Disciples in. From Christ taking knowledge, with approbation, of the works and tribulations of the church of Smyrna, see the Notes on v. 2. of this chapter, to which I refer. But from this verse explained, one Note shall be,

Observ. That a poor afflicted and persecuted church of Christ, is more dear, precious, and rich in his eye, then all other the potent, rich, and mighty Societies in the world.

Christ looks upon the latter, but with an eye of common pro∣vidence, as the Sun shineth, and shower falleth on the field of the righteous and unrighteous alike; herein there is no distinction of love or mercy: God equally dispenseth those common gifts equal∣ly

alike unto all; neither is any one to be accounted godly or un∣godly, elect or reprobate, from the abounding or want thereof; for some godly have abounded, and others have wanted herein: But the church of Christ, they have distinguishing mercies, their afflictions and tears are treasured up in a bottle of remembrance, for a reward and crown unto them: they are as the apple of his eye, his jewels, members of his mystical body, and therefore must needs be dear unto him; for no man ever hated his own flesh, for them the world was made, and is preserved and continued to this day for their sakes; and I dare be bold to affirm, if there were none of his elect members on earth, the world would soon see its night and period, and forthwith relapse to its primitive and ever∣lasting chaos, or at least, pass away, and perish, that its place be no more found. Christ is still walking amongst those golden Candlesticks, viewing their order, and takes his delight in those Gardens, and Beds of Spices, and so gets up early into these Vin∣yards, to see if the Vine flourish, whether the tender Grape ap∣pear, and the Pomgranates bud forth, Cant. 7.12. his delight was ever to be with the children of men, and takes much pleasure, not only in seeing and smelling the savoury exercises, and spiritual sa∣crifices of the more grown christians, but also takes much com∣placency in viewing the growth, production, and fruitfulness of younger christians, and leads them gently by the hand, by his do∣ctrine and discipline, until at last they are brought unto the Wine∣cellars of his love, where he bids them to take their fill of love; but by the way, comforts them with apples, and stays them with flaggons, till at last he bring them home unto himself, purified and cleansed by the purgatory of afflictions and tribulations, as gold, seven times tryed by the fire of the Chymister. The ge∣nuine use of this is, to demonstrate the danger of persecution of Christ's members or churches, to all persons in the world. They are his members, and in as much as it is done to one of them, it is done unto himself; and better a milstone were hanged about the neck of such offenders, and cast into the Sea, then to offend one of his little ones.

The reasons that Christ's churches, though afflicted, scorned, or persecuted, are so dear and precious to him, are,

First, Because they are his Members, and it is most natural to love ones self; for he that loves not himself, cannot love another, and we are bone of his bone, and flesh of his flesh.

Secondly, Because of their graces and unction; we having received all of his fulness, grace for grace, and of the same anoint∣ing with himself, though in an inferiour measure: The same oyl that was poured on Aarons head, ran down to the skirts of his gar∣ments; so the same unction of the Spirit, that was poured on Christ, is, in some measure, poured on all his inferiour members, and therefore most dear and beloved to him. Omne simile, gaudet simili.

Thirdly, By reason of Union, Christ and his Members bei•• one, by a mystical and spiritual union, they must needs be most dear and precious to him.

Fourthly, and lastly; the great reason that Christ's Saints and churches are most dear unto him, is, In that he hath laid down his own most precious life for them: for greater love then this was ne∣ver shown, in that he died for us, even whiles we were fighters against God, and enemies by evil works.

Observ. 2. Another Note is, That though the world looks up∣on the faithful distressed churches of Christ, as a broken, poor, and forsaken people, both in outward estates, and intellectuals also, yet God sets another rate upon them, and accounts them rich, wise, mighty, comly, beautiful, and as the most accomplished people in the world.

Is not this a strange Paradox to the infatuated worldling? But it is not so strange, as true: Christ here calls his poor afflicted Smyrna rich; for she was rich indeed with spiritual graces, that their persecuting adversaries were ignorant of; she was rich in im∣mortible Treasures, laid up for her service in heaven above, where moth could not corrupt, or thi•••• ••reak thorow and steal, which her blaspheming enemies never dream'd of; what wise worldling does think a poor afflicted christian wise? He looks upon him so far beneath himself, that from his Machiavilian plots and coun∣sels, he tells the wise and prudent christian soul.—Procul hinc, proculate prophani: Yet God tells them plainly, That the wise of the world are taken in their own snare, whilst true wisdom is justi∣fied of her children: And, God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty, &c. 1 Cor. 1.27, 28, 29. The wise of the world think themselves a wise, politique, and highly contriving Statists, when they have brought the Saints of God, and the whole world under their feet and subjection; but the Saints of God know no such wisdom, but that wisdom which is of God, the eternal Word, and Christ, who of God is made to us, wisdom, and righteousness, and sanctifica∣tion, and redemption, that no flesh should glory in his presence. The great Potentates of the world think with their Alexandrian Armies (as a Torrent) to carry all before them; Alas, they are deceived, there are others more mighty then they; the poor af∣flicted churches of Christ can do more with their prayers, and u∣sing their interest with God, then all the Armies in the world: they can pray for legions of Angels, and they are ready at their commands: Witness the host of Sennacherib, destroyed by an Angel at the prayers of Hezekiah, and Isaiah the Son of Amos: 2 Chron. 32.20. How many heathen Armies do we read of in Histories, were defeated by the faithful prayers of the godly, or at least, their force diverted another way: A poor despised chri∣•• David with a sling and pebble, can do more by the pray∣ers

of faith, then Goliah with his spear: Oh! how happy and for∣tunate were the Captains and Armies of this our Nation, whiles the prayers of the faithful in the land continued fervent for them? The Bowe and Sword of the mighty had then no power to de∣stroy, for the presence of our God was in the midst of them, for a defence unto them in all their warlike undertakings. Oh there∣fore, ye soveraign Governours, take heed how ye offend these little ones of Christ, that they may not avert their prayers from you; make good your interest with Christ and his Saints, and be one with them in faith and prayers; then never fear the boisterous storms or waves that are emitted from the Pillars of Hercules to our Albion shores, which will prove but as the daylie surges that washes our rocks and clifts, and so dash themselves into froth, and vanish. Next, the gaudy Gallant of the times, thinks himself the most fair and comly of all God's creatures, and looks upon a sober and prudent christian, as a despicable creature in respect of his gay Worship, whiles God himself sets another character upon both: The one is clothed with the white garments of Christ's righteousness, and is all fair with the beauties of holiness, whiles the other is only covered and ••••••hed with the excremental extra∣vagancies and menstruosities of small, earthy, brutish, and despica∣ble creatures, and at best, do serve but in the room of Fig leaves, to be somwhat more honourable badges of their sin and misery: it is a shame to glory in that which are the ever-living Ensignes of their sin and shame; and seeing the Lillies of the field do exceed even Solomon in his bravery, little reason to glory in those rags of ours. Next, the Glutton, that makes his belly his god, and fa∣reth deliciously every day, conceives he hath a heaven on earth, and that the poor afflicted christian comes far short of his happi∣ness, in that he hath not that fulness every day in the varieties of Viands, and Festivals, that he enjoys: But alas, this wretched Dives never considered, that a poor christian hath other food to eat then he ever knew of; he hath spiritual Manna, bread from heaven, and the wine of Paradice, that he is quite ignorant of, that he that eateth thereof, shall never hunger or thirst more. Lastly, the wisdom of the world looks upon the distressed disci∣ples of Christ, as fools, wittols, and ma•• men, and thinks them to be so indeed: But on the contrary, the judicious christian knows the wisdom of the world to be foolishness and madness to purpose: for who but fools and mad-men, would perversly run on in the ways of destruction, as the wisdom of the world does prompt unto? Whilst Christ's faithful ones, though suppressed and bro∣ken by afflictions and tribulations, yet do walk in the way of life, and shine as Stars in the Firmament of their Churches and Graces.

Observ. 3. That the sharpest persecution comes from such as are the highest pretenders to truth and godliness.

The Jews were such, that boasted much of their div•• ••••∣cles,

and priviledges from Abraham, Luke 3.8. yet ••ere the most inveterate and bitter adversaries to the Gospel of Christ, and to the primitive Apostolical churches, of any persons in the world: Witness their reproachful blasphemies, which consisted not only against Christ himself, but against his members also: They re∣proached him that he had a divel, and that by Beelzobub he did his miracles, and cast out divels; yea, their malice was not only to him living, but reached him after his crucifiction and resurre∣ction, that if possibly they could destroy or weaken the faith of his disciples, and withal, hinder the promulgation of the truth: and to that end blasphemed, and raised a most false report touch∣ing his resurrection, and affirmed, That his Disciples came and stole him away out of his Sepulcher, and that he was not indeed risen, as they affirmed, but conveyed away closely by them, that he might be deified: And this the unbelieving perverse Jews say unto this day. Their malice stops not here against the Head, but also falls foul upon his members and churches in succeeding ages: We see how maliciously they fall upon Stephen in Act. 7. and how zealous Saul himself was, whiles an unconverted Jew, against the Disciples at Damascus, Acts 9. What uproars did the Iews raise, and what provocations did they use, to incense the Magistrates and chief Governours against the Apostles and Disciples of Christ in every place and City? These Asiatique churches were not free of their clamours, or their invectives against the christian profession. Paul met them at Antioch, Acts 13.45. and at Iconi••m, Acts 14.2.19. who stoned Paul, and at Thessolonica, Acts 17.5. an up∣roar was risen by the Iews by reason of him, at Corinth he was drawn before Gallio at the Iudgement seat, by the envie of the Iews, Acts 18.12. and at Ephesus he found the same malicious dealings from the Iews, Acts 19.9. he found some of the same Blasphemers there, that were in the church of Smyrna and Phi∣ladelphia, Rev. 3.9. that spoke euil of that way of the christian faith before the multitude: Yea, the very heathens themselves were more friendly to the christians, then the Iews, the professed people of God; witness the entertainment of Paul amongst the Athenians, Acts 17. the carriage of Gallio, Festus, Felix, and A∣grippa towards him; Pilate a Roman Prefect, would wash his hands from the death of Christ, whiles the Iews, the visible peo∣ple of God, cryed out, Crucifie him. At Malta, amongst the Barbarians, Paul was almost deified, Acts 28.6. But when at Ie∣rusalem, and amongst the Iews, they would haue torn him to pie∣ces, Acts 21. and 23.12. O strange! That zeal perverted should so rage in fury against the truth of God, and his Christ. These Iews did not only occasionally oppose the faith of Christ, and the publishers thereof, but of set purpose, did go to every City and place where it was taught, for to oppose and suppress it if they could; else possibly they could not be found in so various places and Cities, and at so far distance one from the other, doing their parts, and venting their malice against it

Object. But some may say, That those that raised blasphemies in the churches of Smyrna and Philadelphia, were not properly Iews by blood, but such as say they were Iews, and are not, but do lie, cap. 3. 9.

I answer, Indeed they were not worthy to be called Iews, who had many eminent priviledges peculiar to their Nation; our Apo∣stle Paul could boast that he was an Ebrew of the Hebrews, and Rom. 3.1, 2. they had much advantage every way; chiefly, Be∣cause unto them were committed the Oracles of God, and the word of peace and reconciliation by Christ, was first to be prea∣ched unto them, then next unto the Gentiles, Mat. 10.5. And indeed, they were not worthy of the name of Iews, that had such great and glorious priviledges, and yet so averse unto the Truth.

Yet secondly, I say, they must needs be the same Iews, of the same blood and progenie that opposed, persecuted, and blasphe∣med Paul, and other true churches of Christ also, with those found, blaspheming, reviling, and persecuting in Smyrna and Phi∣ladelphia, being so like one the other in their cursed practises.

But lastly I answer, Though they say they are Iews, yet indeed are not; for he is not a Iew that is one outward, but he is a true Iew, a true Israelite of God, that is one inward: It is not he that tals and boasts of his carnal priviledges and birth-right, as from Abraham, and does not the works of Abraham, is a Iew, but such an one is a true spiritual Iew, that walks in the steps of faithful A∣braham; but for those reviling persecuting Iews, they were rather to be termed Rabshekahs, and Barbarians, then Iews; for their cir∣cumcision was become unto them, by reason of their impieties and blasphemies against the truth, uncircumcision, and therefore not worthy to be called Iews: Iust as a nominal christian, when turned antichristian, and a blasphemer and persecutor of the true profession of Christ, who will think him worthy of the name of christian? And though he arrogates to himself that name and Ti∣tle, and says (as the Iews here did) he is a christian, who will not say unto him, he is not, but a lyar, and a Barbarian, or at best, an antichristian.

But if it were demanded, What were the blasphemies of those Jews, against the church of Smyrna and Philadelphia, &c.

I answer, as before, Doubtless their blasphemy was Bicernis, or two-fold. The one horn thereof strook directly at Christ. The other, at the churches, and his members. This appears by Acts 19.9. when Paul preached in the Jews Synagogues Christ and his Doctrine, divers were hardned, and believed not, but spoke evil of that way before the multitude. First, They would blaspheme the Master, and say, that he was a deceiver, and cast out Divels by Beelzebub, and a destroyer of their Laws and Customs which they had from Noses: And next. That his Disciples and Follow∣ers were seditious, and perverters of all Magistracy and Govern∣ments; and also amongst themselves unclean, using promiscuous

lusts, as the Nicolaitans were, denying the holy Laws of God, so by these Diabolical artifices, to bring them into contempt with the whole world, and so under the rod of persecution and tribu∣lation. See the charge of Tertullian, the Orator of the Jews, a∣gainst Paul, Acts 24.5, 6, &c. tending partly to this effect: and the Jews perceiving the heresies of the Nicolaitans, Gnosticks, and others, of like unclean practises, to creep in among the chur∣ches, were bold to reproach them, as all such, and of the same unclean judgements and practices with the former. Consider the words of Epiphanius to this purpose, out of M. Baxter's book of Infidelity, page 131. Which sort of men (says he) Satan seems to have fitted, and sent for a reproach, and stumbling block to the church of God; and having put on themselves the names of chri∣stians, that for their sakes the Nations being offended, should ab∣hor the profit of the church of God, and should refuse the truth declared to them, because of their savage wickedness, and incre∣dible vileness; that I say, their frequent vilanies being taken no∣tice of, they might perswade themselves, that those are such, that are of the holy church of God, and so may turn away their ears (as I said) from the true doctrine of God; or at least, beholding the dishonesty of a few, might cast the same reproaches upon all, &c. These doubtless were the advantages that the Jews took, to blaspheme the churches of Christ with, and so to make Christ's doctrine and followers seem abominable, whiles some that were called christians, were truly and worthily abominable. This ar∣tifice 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 Asser∣tors 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 assem∣blies 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 Eccle∣siastical 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 abo∣minable in the eyes of all; as if the eleven Apostles were all Ju∣dasses, because one in twelve was a Judas. This Satanical me∣thod 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 Nicho∣laitans, 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 af∣fliction thereby upon them all, let them too withal not be discon∣tented 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 infir∣mity 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 seasona∣ble; 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; Be∣hold, 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 o∣vertake 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 tribu∣lation shall pass over you, to wit, the ten great primitive persecu∣tions, 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 ap∣parent, by your constant Martyrdom, in the face of all your ad∣versaries; yea, it is the way and method that Christ builds his Church by, by the way of the cross and sufferings. Sanguis Mar∣tyrum, semen Ecclesiae; The Martyrs blood was God's seed-plot of his Church and Truth. There is no promise that God's Saints shall be freed from Tryals, but there is a faithful promise that they shall not sink under it; for, he will lay no more on them, then they are able to bear: If God calls any to witness his truth by tribula∣tion and persecution, he gives them hearts of courage, and con∣stancy

to bear it; he administers sutable strength unto the tempta∣tions; the strong in faith have stronger tryals then the weak, yet both are preserved by a divine supply and influence, that neither perish under them. Peter is desired by Satan, to be winnowed as wheat, yet Peter shall be still Peter, a Rock; for Christ hath prayed for him. Job is given into the hand of Satan to be touch∣ed in al that he has, and is dear unto him, yet Job by this means is preserved and made an everlasting example of faith and pati∣ence to all generations to come. The divel receives loss by afflict∣ing Christ's churches, for they grow the better for it; as Gold by the Refiners fire, loses its dross; so the Saints are more resplen∣dent in their graces in the times of sufferings, and less corrupt and earthy, then in prosperity, as these and former days witness. The worst that the divel can cast on them, is death; and that is gain unto them, and an entrance unto a crown of life.

Observ. 2. Another Note is, That wicked tyrannical men, in the imprisonments and persecutions of the Saints of Christ, are said to do the work of the divel.

We well know, that the divel himself did not cast those poor persecuted Saints of Smyrna into prison, but they were divellish and wicked men, who were as the Instruments of Satan, to do his work, and set his designs in execution. O sad to consider! When men open their mouths against the Saints in blasphemies and re∣proaches, their mouths are only Satans Organs, that he belches out his malice by: when they lift up their hands against them, in loading them with persecutions and tribulations, they are but Sa∣tans wheels, whereby he moves and acts all his vilanies, yea, and are called Satan himself. Consider seriously this, all ye that lift up your tongues and hands against the Saints of God, and trem∣ble.

Observ. 3. Another Note is, God's ends, and the divel's, are far different in laying afflictions and tribulations on the Saints.

God's end is, That they may be tryed, not destroyed; as gold is cast into the Refiners fire, that it may come forth more purified, so God's Saints are cast into the fire of tribulations, that they may be purged from their dross, kept closer, and more undefiled unto him, then before: The divel's end is, that they may not only be broken under affliction and tribulation, (and therefore he is termed Apollyon, a Destroyer; because he delights in the destruction and ruine of the godly) but also he aims and intends thereby, to vilifie the truth of God, and if possibly he can, to bring the Pro∣fessors of the truth, by heaping afflictions on them, to impatience, and become wayward towards God and his truth; and as Job's wifes advice was unto her husband, to bring him unto a desperate condition, to curse God and die. This is Satans designe in af∣flicting the godly, either that they thereby may become Dastards, and Apostates unto the Truth, that both the truth and godly may be vilified and scandalized, or else, that they may provoke God

by their foolish, wayward, and impatient carriage under it, and so provoke God to become their adversary, and to chastise them for it. Satan doth indeed desire to winnow us as wheat, but sure not for our good, not to cleanse away our Tares and ••arnel from us, but to destroy us, and undo us if he may; but our comfort is, Christ hath prayed for us, that we shall not fail, but hath given us also spiritual weapons, to oppose his fiery darts, and to silence the Tempter in all his soul destroying temptations for ever. Gon de∣sires by afflicting us, to try our faith, and keep us closer to him, that so we may become his approved children, as it is in Heb. 12. Deut. 8.16. Satan is on another pin, he desires thereby to draw us further from God, and God also from us, if he may, by pro∣voking him against us by our untoward carriages under the rod. O Lord, lay no more on us, nor give power to Satan to touch us, farther then thou hast given us strength and ability from thy self to resist, or bear with patience, and so we pray, Lead us not into temptatation.

Object. But some may say, God tempteth no man, according to Isa. 1.13. How then say you, that God tempts, and the divel tempts?

I answer, First, Indeed God that is the Author of all good cannot be the Author of evil, as evil is a sin, and an obliquity to his holy and righteous Laws, for he is God, and unchangeable holiness it self, and therefore he never presents seducements, or motions to sin. This is the proper work of Satan, and their own lusts, and far from the nature of the unchangeable holiness of God.

But secondly, God tempts, as temptation is taken for tryal, and so tries the obedience and faith of his children, by divers temptati∣ons and afflictions, as he did Abraham, Moses, &c.

Object. 2. But again you will say, Does not God in his inevita∣ble Decrees and Providences, cast us necessarily upon the objects and temptations unto sin, therefore may be said to be author of them, and to tempt thereunto.

I answer, It was God's providence that the wedge of gold lay in Achans way▪ and it was the purpose and decree of God from everlasting, that Judas should betray his innocent master; and it was by God's providence that Bathsheba was presented naked to David's eye, yet this doth not at all make God the author of sin, nor render Achan, Judas, or David, the less culpable for their sins; for God's secret Decrees, and providential dealings with, and towards his creatures, are no rules of duty unto us, nor ren∣der us more excusable for our failings; for God does neither en∣force our wills, either physically or morally, by urging or encli∣ning them to act in sinful ways, or by counselling or perswading thereunto; for that (as I said before) is against his holy Nature, and so tempteth no man; but when we are drawn aside, it is by our own lusts and concupiscences, God is free from the charge thereof, otherwise then as the Sun that casts his efficacious beams

on a stinking dunghil, makes it send forth unsavoury vapours; the nearest cause is the intrinsique corruption of the dunghil, the Sun is only a more remote cause, he only sends forth (as it were) its providential heat, whereby the dunghil is enflam••d, and so sends forth from its corrupted wombe, most unwhole∣some stenches and savours: So God emits his comfortable beams of providences towards us, spreads our tables with good things, and our own base lusts make them a snare unto us; pre∣sents us with objects of Beauty, as a remedy against sin, and our base hearts and lusts makes them occasions to sin: God gives us the fruit of the Vine to cherish us, and we turn them to drunken∣ness. The providence of God disposes riches and honours on us for good ends, and we employ them on our lusts, usurpations, and grinding the poor. All the creatures of God are in themselves good, phisically considered, and we tacitely reflect on God as the author of our sin, when we lay the blame of our sins on the oc∣casions thereof. Women, wine, riches, honours, are excellent creatures of God, and for singular uses and comforts unto men, but the occasions that are taken thereby to sin, rise not from any innate quality in those objects, for they all are good; but from the lusts of the heart of man; consider that of 2 Pet. 1.4. The corruption that is in the world through lust: the world is the ob∣ject, lust is the cause. The reason that men are covetous, effemi∣nate, voluptuous, drunkards, sensual, &c. is not in riches, gold, wine, women, &c. but in mens most corrupt and naughty affecti∣ons and dispositions of heart, which does, as the Spider or Toad by their own corrupt natures, turn the extraction of the sweetest flowers into poyson.

Object. But again, doth not many Scriptures say, that God tempteth man? As Gen. 22.1. God tempted Abraham, God tempted, or moved David to number the people, 2 Sam. 24.1. God stirred up Pul King of Assiria, to carry away the Jews captive 1 Chron. 5.26. and also Psal. 105.25. he turned their heart to hate his people, and to deal subtilly with his servants. Thus also 1 Kin. 22.22. Thou shalt be a lying spirit, go forth, and do so, and thou shalt prevail. It is also said Rom. 1.26, 28. that God delivers o∣ver to a reprobate sense, and to send strong delusions, 2 Thes. 2.11. It is said of Joseph, Gen 45.5, 8. speaking to his Brethren, Be not grieved nor offended, it was not you that sent me hither, it was not you, but God: Or that, Is there any evil in the City, but God is in it? Amos 3. And many other places say, That God delivered Christ to be bruised and afflicted by his unbelieving enemies, which was an evil act. Therefore from those, and the like places it may fully be objected, that God tempteth to evil, and hath a hand in sin and iniquity.

I answer, First, We must be careful to distinguish between temptations that are in themselves simply sinful, and those that are not so: God may justly try the faith of Abraham, by calling him

to sacrifice his only son Isaac, for he is the God and Maker of the whole Creation, and therefore without any injustice or sin, can call for the life of any of his creatures. God can lay afflictions on Job, and who can question his righteousness for it? God can cha∣stise the church of Smyrna with ten days of tribulation, and who shall lay any thing to his charge? Tryals and temptations on this account, are not simply evil, neither are they absolutely to be deprecated, but with a submission unto the Will of God; for though no affliction at present seemeth joyous, but grievous, yet the fruits thereof are eternal life: If our judgement were rightly enlightned, we would not look upon the afflicting hand of God, or his tryals by the cross, a bitter thing, considering the happy ef∣fects and consequents thereof, even mortification of sin, and a crown of eternal life. If God comes with sharp corrections and Tryals on us, be sure we have strong corruptions to be mortified, and if we are called to great tryals, our hopes are the greater, and more sublime; and indeed, a faithful christian is of that heroick spirit, that he can look upon all the sufferings of this present world with an eye of contempt, and not worthy to be compared with the joys that shall be revealed, and so with Moses, can esteem the reproach of Christ, better then the treasures of Aegypt; and so often on this score, God tries his children, and this is for their bet∣tering, not for their worse.

But secondly, I answer, When ye read that God moves or tempts to that act that is sinful, it is either permissively, or judici∣ally most commonly understood; as when God moves David to number the people, it was on God's part both permissively, and judicially: for, the anger of the Lord was kindled against Israel, and he moved David to number the people, 2 Sam. 24.1. God suffered it, and that judicially, but Satan did it maliciously, and destructively: God suffered, Satan tempted; God judicially permitted it, Satan executed it: for it is said 1 Chron. 21.1. Satan stood up, and provo∣ked David to number the people: So it was a judicial act of God, to stir up Pul of Assyria to carry away a rebellious people (the Jews) into captivity, 1 Chron. 5.26. God only permits the lying Spi∣rit to go forth to deceive Zedekiah, 1 Kings 22. and so permits the Egyptians to deal deceitfully with his people the Jews, Psal. 105.25. that thereby, he might rise in judgement against them: And where it is said, that God delivers over to a reprobate sense, to har∣den the heart, to blinden, or send strong delusions, God does it most justly and judicially to punish evil with evil, administers oc∣casions of sin, that the sins of the obstinate may be heightned and aggravated, that their judgements may be the greater; and in the case of Joseph, that was wickedly handled by his brethren, yet it is said, that God sent him into Egypt, and there is no evil done in the City, but God is said to do it; yea, if it be rebellion it self, as 1 Kings 12.15. First, God pre-ordains it, intends, and appoint∣ed it should be. Next, He permits it, and that not by an idle per∣mission,

but by an efficacious permission: then he disposes the e∣vents thereof to his own glory, according to his pre-ordained pur∣poses and decrees. And lastly, God is said to deliver Christ, to bruise and afflict him; that is, God pre-ordains him to that end, and hinders it not, but permits it, by a providential assistance and co-operation, by which every physical action of the creatures comes to pass; for, in him we live, move, and have our being.

Object. But then it seems you make God to have a great hand or efficiency in and about sin.

I answer, There would be no sin, if God had not given the commandment; If there were no Law, there were no transgressi∣on▪ neither is it beside the Will of God, nor against his Will; for if it were, then he were not God omniscient, or omnipotent: neither can we, without a continued concurrence and supportation of providence, produce any action or work of ours, wherein there is sin; and therefore God has an agency, and concurrence in the action wherein sin is, but not in the sinfulness of the action: as the Sun that emits his efficacious beams upon a dunghil, yet it self is undefiled from the corruption of the dunghil; so God that has his hand and efficiency about sin, is far from mixing with the obliquities of the creature; neither can he be said to be the direct author of it, nor the next proper cause thereof; sin is only a mo∣ral being or entity, and it hath subsistence alone in our corrupt natures; but all our physical actions are good, wherein God hath a concurrence, and they become ill, or sinful, by our own depra∣vities; and so the divel, and our own lusts, are the mixt proper authors and fountains of all sin: So, let God be justified, and all men lyars.

Secondly, Yet I say, God hath his hand and efficiency about sin, several manner of ways; and for distinct method sake, I shall briefly set them down.

1. God foresees, and pre-ordains it, else, as I said, it could not come to pass, seeing God is omniscient, and omnipotent, to hinder it if he would, Acts 2.23. Christ was delivered by the fore knowledge, and determinate counsel of God: What was a greater sin, then the betraying the innocent, and that too, the Saviour of the world? Yet this was pre-ordained of God, and he meant to draw excellent good out of it: and Gen. 15.19, 20. Joseph tells his brethren, As for you, ye thought evil, but God meant it for good, to bring it to pass, as it is this day, to save much people alive.

2. God permits it. God's Decrees imply a necessity, that sin shall be, but do not impel or enforce thereunto: We being left to our free choice, God is not bound to hinder us; he suffered them to walk in their own ways, Acts 14.16. and we being left unto our own choice, without God's special grace, we are sure to chuse the worser part.

3. God hath his concurrence in every action wherein sin is, but

not in the obliquity of it; all our actions and motions are from God, but the sinfulness thereof is from the lusts of the heart of man.

4. God withdraws his preventing Grace, or suspends it from a sinner; for God is not bound up to Laws and conditions unto us, and he may do it out of Soveraignty, and he will do it, som∣times in wisdom, to try us, and see whether we will seek after him, and keep close unto him, as he did to Hezekiah, 2 Chron. 33.31. God left Hezekiah, that he might know what was in his heart: So somtimes he withdraws his grace in Justice and Judgement, Psal. 81.12. I gave them up to their own hearts lusts, and they walked in their own counsels.

5. God gives a concession and permission to wicked Instru∣ments to stir up and move to evil, as 1 Kings 22.22. I will go forth, and be a lying Spirit in the mouth of Abab's Prophets: And God said, Go forth.

6. God wisely disposes his Providences, that they become a snare unto the sinner, and yet no dishonour to God; for his acts of Providences are in themselves good, and are rather motives to holiness and duty, if our hearts were sound, then temptations to sin; yea, his very mercies will become unto them a snare, Psal. 69.22. Let their Table become a snare, and their Welfare a Trap. A sinner (like the Sea) will make all it receives brackish, though ever so sweet that runs into it.

7. God's hand is conversant about sin, as some of his judiciary punishments that he afflicts the sinner with, as Rom. 1.26. 2 Thes. 2.11. God gave them up to vile affections, and gave them strong delusions: When we leave God and his ways, justly may he give us up to our own lusts and perverse ways, in a Judiciary way, and to a reprobate sense.

8. God limits sin: Thus far thou shalt go, and no farther, Psal. 76.10. The wrath of man shall praise thee, and the remainder thereof shalt thou restrain: So far as God gets glory by the permission of sin, God will let the sinner take his swing, but it shall not exceed its bounds, but can presently destroy it, or stop the current of it in an instant: And so the remainders of wrath thou wilt restrain.

9. God disposes the events and ends of all sin to his glory. God would never permit sin, if he could not bring good out of it, Rom. 3.7. Adam's sin (as one wittily said) was a happy sin; be∣cause it made way for the grace of God to be more clearly mani∣fested unto the creature: Many of God's attributes would never be so clearly advanced, if it were not for sin; to wit, his mercy in pardoning, justice in punishing, wisdom in ordering, power in over-ruling it: Let us never therefore murmure against God for pre-ordaining and permitting sin; for though the wages thereof be death, yet thanked be God, we have Victory through our Lord Jesus Christ.

Observ. 4. Another Note from the words, The Divel shall cast some of you in prison, is, That it is the Saints great comfort, to know that their imprisonments and afflictions comes from Satan and his wicked instruments.

Saint Peter's rule was, 1 Pet. 4.15. Let none of you suffer as an evil doer. The comfort of sufferings will be quite abated by the guilt of sin: neither must the Saints sufferings be voluntary, and out of choice; for unto such it may one day be said, Who required these things at your hands? There must be a just call unto afflicati∣ons that must make them comfortable to us: It is but a fond pre∣sumption, to cast our selves upon imprisonments and tribulations, Satan and his wicked instruments will be apt enough to do it, and in that we may truly rejoyce, that Christ hath thought us worthy to be Martyrs to his Truth, Acts 5.41. Matth. 5.12. and hath given us so sure and strong a token of our Interest in him, toge∣ther with a sight of that glory of our interest, which we then un∣der that condition must virtually and strongly enjoy in him by faith; but such are very fond, that will desire to fall into impri∣sonments and tribulations out of an affectation to Martyrdom, as many of the Quakers of these days do: and Christ hath taught us to pray, Lead us not into temptation; and this had not been taught us, had it not been grievous and evil to fall into it, whether it were either the temptation unto sin, or temptation of affliction or the cross; for Christ himself prayed when his soul was trou∣bled within him, Father, save me from this hour, and, Let this Cup pass from me, John 12.27. though Christ submitted to the will of his Father, and freely chose death and sufferings, as our Medi∣ator, yet as a private person, he would manifest the same affecti∣ons that are in us, and deprecate the evil of sufferings, if possibly he could: Therefore for us to desire or rush into them, would be a mad zeal, and irregular, and not according to sound knowledge: but if we desire to wait on God sincerely, and live godly, we need not fear of want of persecution or tribulations; for that is the common lot of all that will live godly in Christ Jesus; for Satan is the great contriver and promoter of it.

Observ. 5. From the words, And ye shall have tribulation ten days. Note, That the afflictions of Gods people, are but for a defi∣nite time and season.

The tribulation that passed over the Church of Smyrna, was but for ten days; that is, ten prophetical days, or years, as some will have it: But I rather should understand ten days, to be ten times of persecution; for it is to be observed, that days in Pro∣phetical writings, do signifie times, as well as years: as in that of Dan. 4.29. Seven times shall pass over thee; and in verse 31. it is rendred, And at the end of those days, I Nebuchadnezzar lift up mine eyes to heaven, Rev. 12.6. compared to vers. 14. So that the high∣est pitch of Tribulation that should happen to the Church at

Smyrna, should be the ten great days or time of persecution that should befal the Churches of Christ under the Kingdom of the red Dragon, the Heathenish Emperours. Seventy years were appointed to the Jews captivity of Babylon: And the longest day of tribulation that is to pass over Gods church, that I read of in Scriptures, is but a thousand two hundred and threescore days, or two and forty moneths; or a time, times, and half a time: therefore the time is certain, fixed, and determinated in the coun∣sel of God, that the godly may have hopes to support their spi∣rits, and not faint under tribulations or afflictions, for their De∣liverer will come, and will not tarry.

Quest. But here you may demand, why this innocent church of Smyrna, wherein the Spirit could find no guil, nor had any thing to lay unto her charge, but on the contrary, was very emi∣nent in graces and sufferings for Christ's name, should be so af∣flicted with so sharp tribulations, and how the Justice of God can be vindicated in this particular.

Answ. First, I say, This doth not at all derogate from the Ju∣stice of God; for he doth not afflict his children as a Judge, de merito, for the guilt of sin; for that is already done upon the Surety: but he does it in wisdom, as a loving father would do un∣to his childe, keep him under the rod of correction, to prevent him from running into future evils: and so God deals here with the Smyrnians, that they may be tryed, that is, refined from their dross, and become more purer mettal.

Secondly, God seeth or judgeth, not as man judgeth. We see nothing publiquely laid to the charge of the church of Smyrna, but is set forth as one of the most eminent and fairest of the seven Sister churches, both for faith, piety, and sufferings; and wor∣thily too she did deserve it in the eye of all: yet God could fore∣see that she would turn wanton and prodigal as well as the rest, and that she had the same heart of corruptions within, as the others had, and therefore had need of the rod of correction, to keep her close to Christ: And this in few Ages did appear by their iniqui∣ties, whereby their candlesticks were removed from amongst them.

Thirdly, When God chastises and afflicts his children, it is not to be look'd upon as an act of Justice, but of Grace. To you it is given to suffer, saith Paul to the Philippians, 1.29. It is an act of honour and service, when we are singled out to be Martyrs for the Truth of Christ before men and Angels. And hence the Primitive Saints, Acts 5.41. They went away rejoycing, that they were accounted worthy to suffer for Christ.: Yea, they think them∣selves Bastards, and not beloved children, if God chastens them not. It is God's rod, as well as staff doth comfort them.

Fourthly, Another reason that God afflicts his most innocent children, and the godly, is, The Truths of Christ are more pro∣pagated

thereby. What though the godly should suffer death, that is but gain unto them, and the church also gaineth by it: for the enemies of Christ seeing their patience and fortitude, have been often converted to the Christian faith, as Antiquity testifi∣eth, Sanguis Martyrum, semen Ecclesiae. Just as an Oak that liveth by its own wounds: The more blood of Christians was spilt in the primitive days, the more they were multiplyed. The church was first founded in the blood of Christ, and it thrives best when they fulfil the remainder of the sufferings of Christ in their own bodies: Therefore think it not strange, nor against the Justice of God, when he casts his children into divers tribulations.

Lastly, God does afflict his best children to try them. The ordinary strokes of God's providence, as losses, crosses, sicknes∣ses, and the like, are more properly corrections then tryals. Cor∣rections great end is, either to mortifie sin, or to keep from sin; and to that end, God often takes the rod of affliction and correcti∣on into his hand: But Tryals that God sends us by Satan, or his Instruments, aim chiefly at the discovery and maintenance of our graces; and therefore when such befal us, they bring more in∣ward comforts and experiences with them then ordinary crosses of Providence, according to that of 2 Cor. 1.5 For as the suf∣ferings of Christ abound in us, so also consolation aboundeth by Christ: These are the two ways that God carries his Saints unto a crown of eternal life: They must be first hewen, before they will make fit stones for the building of the New Jerusalem: Gold must pass thorow the Refiners fire, before it come unto its perfection. Try∣als, and the Cross, though not meritorious for heaven, yet are Antecedents thereunto: It is thorow much tribulation that we must enter into the Kingdom of God; for we have much dross and sin within us, to be clensed from us, before we shall be made meet for the inheritance of the Saints in light, Col. 1.12. And this work is much promoted by afflictions, which makes us more heavenly, and meet for the communion of Saints: For, before we were afflicted (as David) we went astray, but since, we have clea∣ved close to his commandments: Wherefore when we enter into divers tribulations, let us not judge, that God hath done it in wrath and judgement, but rather as a gracious father, either to wean us from sin, preserve us against sin, or to approve and im∣prove our gifts and graces: Under Tribulations, sincere graces are distinguished from guilded or hypocritical, true faith from a feigned faith, and the strong from the weak. Here is the patience and faith of the Saints in their highest glory, and in their greatest fragrancy; therefore I conclude in S. James words, cap. 1. 2. My Brethren, count it all joy, when you fall into divers temptations.

Observ. From the words, Be thou faithful unto the death, and thou shalt have a Crown of life. Note, The Crown and reward is for him that faithfully persevers under sufferings for Christs sake unto the end.

He that leaves off half way, is never like to win the prize: Heaven is set forth as a crown and reward of our faithfulness, though not for the merit of the work, but according to the work it is freely given; as wicked works shall not pass unpunished, nei∣ther shall good works, or our faithfulness towards Christ, pass unrewarded. Every one shall receive according as he hath done in the flesh, whether good or evil: And he that hath fought the good fight of faith, and perseveres therein under all afflictions, and that even to death, he is the true christian conquerour, and for him is laid up the crown of eternal life: The true militant christian must not look for the crown, if he turn's back to the enemy: and that which is most admirable herein, is, that the method of obtaining this crown, is far different from that of obtaining worldly crowns: they are got by over-mastering and surviving the enemy, but the christians crown is gotten by suffering and dying; the christians cross and the crown kiss each other. And to set you right that seek after, and contend for this crown,

First, Understand what this crown of life is. It is not only the translation of the soul after death into the supernal heavens, that is not so properly called life; but that blessed state which soul and body shall enjoy after the resurrection of the just, and therefore it is called a crown of life; that is, life given most eminently, which is the most desirable blessing of all things, as being one of the chiefest gifts of the blessed Saints in the resurrection, and so part is put for the whole; and therefore it is here called a Crown of life: To denote unto us, first, That that blessed state of life which the Saints shall then enjoy, will be a most honourable state, and so it is often set forth by a kingdom in Scriptures, Luk. 22.29.12.32. Rev. 3.21. Secondly, That it is an endless estate. Thirdly, That it is a state gotten by conquest, and as a prize set unto a race, 1 Cor. 9.24. Fourthly, That it is a most glorious estate, and a living crown, and that that will continue to all eter∣nity.

Secondly, In the next place, understand how this crown of eternal life is rightly to be obtained; every suffering will not do it: The cause must be good that makes a Martyr, it must be for Christ, and that in faithfulness. Secondly, The heart must be upright for Christ therein: It is not vain-glory, or worldly ap∣plause, or obstinacy in private opinions, that will weigh the least to make a Martyr; it must be in the uprightness of your hearts, and that you can appeal unto God with the Psalmist, Psal. 44.21. and say, The Lord knoweth the secrets of the heart, Yea, for thy sake are we slain all the day long. Lastly, This suffering must be out of love unto God and his glory, or else all in vain, as Paul said, 1 Cor. 13.3. If I give my body to be burned, and have not love, it profiteth me nothing. There may many die for Christ, and yet not out of love to Christ; obstinacy of mind, and formal profession

may do much in that particular; but a true zeal to God and his glory, makes the Holocost, a sweet smelling Sacrifice, and the crown of life its reward.

Observ. The last Observation from these words, is, Sufferings and afflictions are but the opening the door to a Christians happiness.

The most happy estate of the worldling, is but vanity; and the most suffering state of a christian, is a crowning: when the chri∣stian suffereth the loss of all things for righteousness sake, he a∣boundeth then in greater measure of graces; yea, when he suffer∣eth death it self, it is gain unto him; for he hath only left thereby a world of troubles, sin, and vanities, for a crown or life and glory: For, if our hopes were only in this life, we were of all men most miserable: Therefore be thou faithful unto the death, and thou shalt have a crown of life.

Vers. 11. Let him that hath an ear, hear what the Spirit saith to the Churches. He that overcometh, shall not be hurt of the second death.

The Spirit doth often inculcate in this and the next chapter, this charge and duty on the judicious and enlightened christian, to take notice what the Spirit of Christ in this spiritual appearance, saith unto the churches: To avoid repetition, see more on this on verse 7. of this chapter. But, he that overcometh, that is, that a∣bideth constant and faithful unto Christ and his truths under all temptations and tribulations, and so a faithful christian overcom∣eth, it is he that shall not be hurt of the second death; that is, the second death mentioned in 21 chap. Rev. ver. 8. and 20.14. In that Lake which burneth with fire and brimstone for evermore, shall not touch him. Negatives in Scripture strongly evince the enjoy∣ment of the contrary; as, Thou shalt not be hurt of the second death; that is, thou shalt surely live, thou shalt taste of the Tree of life in the midst of the Paradise of God, and a crown of life shall be thy portion. It is here called the second death, in respect the first death is but a partial punishment of the wicked; but the second death is, that when the first death and hell shall deliver up the dead were in them, and they shall be cast into the Lake of fire, cap. 20. 13, 14. there is a first life, and a second life that we shall enjoy; the first life is that that we now at present enjoy; the life of grace, the second life, we shall be made partakers of at the re∣surrection of the just. The life that the soul in heaven enjoys, is but a partial life, and incompleat, in respect of that at the resur∣rection; as the punishment of the wicked under the first death, either spiritual or corporal, is but partial, so the glory of the elect is but partial and incompleat now in heaven, in respect of that that will be revealed at the resurrection. Abraham now doth not know us, and Jacob is ignorant of us, neither do the faints departed know

our wants, nor are touched with our infirmities: Their condition is happy, but what it is we know not; but this we are sure of, at the resurrection we shall know, as we are known; and see as we are seen; and this is eternal life, and the crown of life, that is so often promised to the Saints in Scripture. So then, there is a first death, and a second death; the first death is but a partial punish∣ment for the wicked, but the second death is the compleat execu∣tion of divine wrath upon them, in the lake that burneth with fire and brimstone for evermore.

Observ. The Observation from the words are, That the con∣stant, faithful, and persevering Christian, is secured from all dangers of death whatsoever.

Tribulations in this life, and death it self, does him no hurt; that tries him, refines him, and renders him glorious into the hands of his Creator; Hell, Satan, Law, nor the second death cannot take hold upon him, for it is Christ that died for him; for Who shall lay any thing to the charge of God's Elect? It is Christ that is risen for their justification, therefore they are beyond all dan∣ger of miscarrying, and so may justly tryumph and say, O Death! where is thy sting? Hell! where is thy victory? But thanks be to God who hath given us the victory, through our Lord Jesus Christ. 1 Cor. 15.

Vers. 12. And to the Angel of the Church which is at Perga∣mus, write, this saith he which hath the sharp sword with two edges.

Christ here followeth the charge against the church at Perga∣mus: It is inscribed to the Angel or Pastor of the church which is at Pergamus, and in the 18. vers. following, To the Angel of the Church which is at Thyatira: the Spirit herein clearly denoting unto us, that the inscription in the first verse of this chapter, To the Angel of the Church of Ephesus, or, of the Ephesian Church; and here, To the Angel of the Church at Pergamus; or, in Pergamus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are of one and the same signifi∣cants and latitude; and therefore such places are very incongru∣ously taken up, to prove a Church of the same extent and latitude with the Nation: And though we may lawfully use the terms of the church of England, of Scotland, France, &c. it must al∣ways be understood in a limited sense; not that all England, Scot∣land, France, Ephesus, Smyrna, or Pergamus, were the Church, but that it is the church of England, or in England, of Ephesus, or in, or at Ephesus, of Pergamus, or rather as it is here, in Per∣gamus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in, or at Thyatira. And therefore it is most safe, to keep close to the sound of wholsom words, in such expressions.

Write, this saith he that hath the sharp sword with two edges. Christ sets himself forth unto each church in a diverse mode; John saw him in the first chapter, in a general and full appearance and dis∣covery of himself in his full luster. And now he discovers him∣self by parts unto the churches, according to their several wants and imperfections. Where, by the way, take this Note.

Observ. That Christ's discoveries of himself unto his Churches, are always most suitable to their present conditions.

To afflicted and persecuted faithful churches, as Ephesus and Smyrna were, he appears as a God of protection and salvation un∣to them, as in the first verse, under the description of having the seven Stars in his right hand, and walking in the midst of the se∣ven Golden candlesticks; and in the eighth verse he saith to the church of Smyrna, for a comfortable discovery unto them, write, these things, saith he, that is first and last, which was dead and is alive. But now unto the more unsound and corrupted churches of Per∣gamus and Thyatira, his discovery is in another posture, as one having a two edged sword proceeding from his mouth, and eyes like a flame of fire, and his feet like fine brass, v. 18. an appearance of in∣dignation, Wrath and Judgment. Faithful afflicted Chri∣stians need discoveries of grace, peace, and consolation, but un∣found and corrupt ones, ought to have the doctrine of Judgments and wrath preach'd unto them; he that knoweth not rightly to di∣vide the words of truth, is no compleat workman in Christ's Vineyard, he is a workman that need not be ashamed, that knows how to preach Gospel, and glad tidings of reconciliation and peace, to poor humbled and repentant sinners; But Hell, and wrath, and judgments, and fiery indignations, to the obstinate and impenitent, the doctrine of grace and threats are not contra∣dictories, being wisely managed; yet in this appearance of Christ of having a sharp two edged sword proceeding out of his mouth, there is much mercy in it; for understand, that by the sword of Christ's mouth is meant his word and doctrine: confer with Heb. 4.12. Psal. 148.6. and 56.5. Prov. 5.4. for that is two edged, and cuts two ways. First, it cuts off the sin and corruptions of the faithful, by its kindly operating through the influence of the Spirit. Secondly, It cuts, confounds, and destroys the wicked, not through any innate quality in the Word, but by accident; for by their refusal and contempt thereof, so consequently of the di∣vine Majesty, the Author and Instituter thereof, God goes out with the other edg or side of his sword against them, on his black and red horse of wrath and Judgments. Hence Note,

Observ. That God's Judgments towards his back-slidden Churches are mingled with much mercie.

Though Christ's appearance to Pergamus and Thyatira was much in wrath, for their defilements and back-slidings, yet he ad∣ded much grace and mercy thereunto, both in approbation of

their graces, and calling them to repentance for their defections. Christ gives always line upon line, and precept upon precept; providence after providence, and mercy after mercy, to invite us to repentance, before he will take his last cause of Judgment with us; his heart is still towards our amendment, though he is provoked highly by our sins against us; and who but an heart of Adamant would not believe him, when he swears, As I live saith the Lord, I will not the death of a sinner, but rather that he should turn and live? And the very weapons that he uses against sinners, are the sword of his mouth with two edges; it heals as well as wounds: the one edge is anointed with the balm of Grace, though the other with the gall of Judgment.

Vers. 13. I know thy works, and where thou dwellest, even where Satan's seat is; and thou heldest fast my Name, and hast not denyed my faith, even in those days wherein Anti∣pas was my faithful Martyr, who was slain among you, where Satan dwelleth.

Christ in the first place goes on in the approbation and encou∣ragement of the church of Pergamus, and tels her, that he knows her works, and that her habitation, or domestical conversation, for so the word signifies, is in a place even where Satan's Seat is, or Throne is, as the Orginal has it: We know the Seat or Throne is taken in Scripture for the place or ensign of Dominion, Rule, or Sway, as Psal. 1. v. 1. Blessed is he that sitteth not in the seat of the scornful, that is, in the society of such scorners as go on with a high hand, and say, their tongues are their own, who shall us con∣troul? As Christ has his Throne and Seat, so Satan has his; as Christ goes out as an absolute Monarch in his Kingdom, hath his Royal Laws and commands, and the observers thereof therein, so Satan hath also his Kingdom, and his Throne set up therein, where his commands are obeyed by the childen of disobedience without controul; and therefore this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the Throne of Satan is, is rendred in the latter part of this verse in another variation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where Satan dwelleth or does his houshold affairs. A mans house or habitation is his Throne or his castle, as the Law term has it; therein he exercises his commands freely, either by his Paternal or Magisterial autho∣rity; and he hath better title to this Soveraignty, it being natural & moral, then any Soveraign hath to theirs in the world. 2. There are therein its subjects, who obey more freely, in respect of their more divine Oeconomy, then any Prince's Subjects whatsoever. Third∣ly, A man's most private designes and transactions are agitated therein. Fourthly, A man therein lives, goes in and out, and no place, be it ever so pleasant, is so complacent to a man, as the place of his own habitation, be it never so homely, and therefore a

man will not spare to spend all his strength, wit, or wealth, to de∣fend his house & place of habitation, against all pretenders of right thereunto. Therefore these metaphors of a Throne, Seat, House, or Habitation, are fitly taken up by the Spirit of God, to signifie unto us the power of Satan in the wicked and ungodly, which in Scriptures, are called his strong holds and habitations; for in them he commands and acts freely, being as a Father, Lord, and Master, to us the children of disobedience; for his servants and children ye are to whom ye obey, and they obey freely and without any regret as dutiful children and servants to such a Father and Master, even the Prince that ruleth in the Ayre, even the Spirit that now worketh in the children of disobedience, Ephes. 2.2. there he makes his habitation, there he lives and transacts the highest de∣signes of his Kingdom of darkness, there he takes his delight to dwell, and takes that pleasure in this place of his habitation, that before he will forego it, or lose an inch of his possession, the strong∣er man in the Gospel must first come, even Christ in his Spirit of Grace, and that after much strugling & contending between flesh and spirit; and that Christ shall be sure to make his Title clear and evident by Faith, and the great charter of the Gospel, before he will be dispossessed of his ancient free-hold Tenures; yea his love, or rather pernitious desire to his old habitation, is such, that after he is dispossessed thereof by Christ, that if he can get or make a re-entry into his lost possession, by his diabolical Stratagems and Tem∣ptations, he comes in with seven fold worser spirits then the first, to make good his right and re-entry, if he may, and the condition of that house is far more miserable then at the first. O therefore watch, and be prepared with the armory of Christ to oppose the assaults of Satan, ye believing and enlightened souls! and though he sometimes may foyl you, yet let him not overturn you; though he may endeavour to come into your soul, yet let him not have quiet possession; for greater is he that is with us, then he that is a∣gainst us, Resist the Divel, and he will flee from you: and, through Christ we shall have Victory Note hence,

Observe, That Satan rules as absolute Lord and Soveraign over the unbelieving and disobedient. They are his house, the place of his dwelling, his Throne, his Kingdom, his Seat; and if that were not enough to describe their malignity, and Sa∣tan's Soveraignty over them, they are called Satan himself, v. 10. The better to manifest Satan's Seat, Throne, and Habitation, in and over the ungodly: consider the contrary, The Seat, Throne and Habitation of God. Though God in his infinite nature, is illocal, infinite, and incomprehensible, as unto any place or form, yet metaphorically is said to be in a place, that is, from whence he in any special manner doth manifest his glory, power, grace, and goodness: So God is said to come, depart, and return, in Scriptures, when he specially manifests himself in grace, mercy,

and answers to his people, or unto any particular believing Soul; and when God withdraws that appearance of mercy, grace, and glory, nor hears the Prayers of his people, but goes out in Judg∣ments against them, then he is said to depart, to be gone, and re∣turn into his place. Hos. 5.15. I will go and return to my place, till they acknowledg their Offence. God is said to have three special places of habitation, Seats or Thrones in Scriptures.

1. Heaven is his Throne, and his dwelling place. Isa. 66.1. 1 Kings 8.30.

2. The hearts of the Saints is his Throne, and dwelling place. Isa. 57.15. 1 Jo. 3.24.

3. The Church or Christ; Zion is the habitation and Tabernacle of his glory. Psal. 132.13. The Church is the place where God communicates himself, and gives his answers unto his people. And therefore in 1 Tim. 3.15. it is called the House of God, and often in Scriptures, the Kingdom of God. These are the special habitations of God.

Satan hath also three special places of habitation and dominion in Scriptures.

1. In Hell over the damned spirits: And therefore he is called the Prince of darkness, and the Angel of the bottomless Pit.

2. The hearts of the wicked and unbelievers, is the Seat and ha∣bitation of Satan. Ephes. 2.2.

3. His Throne is amongst the societies of the wicked; they are his Synagogue, v. 9. where his Doctrines are transacted and main∣tained; and they are his Seat and Throne, from whence all his wicked and pernitious Edicts do proceed against God and God∣liness. Psal. 2.2, 3.

Therefore in this verse, the Spirit sayes to the Church of Per∣gamus, I know that thou dwellest in a place where Satan bears rule in all Idolatries, wickednesses, and hatred to God and his truths with∣out controulment; and yet, to thy praise and comfort be it, that thou holdest fast my Name, and hast not denied my Faith; that is, that thou dost constantly profess my Truth, and hast not been drawn to deny my Gospel, or Doctrine of Faith, not in those very hot and persecuting days, wherein Antipas, my faithful Martyr, was slain in that City of yours, by those Tyranical persons there, in whom Satan dwelleth, and prevaileth. There is no farther difficulty in those words; only understand that Antipas, as Aretus testifies, and some others of Antiquitie, was the Pastor or Bishop to this Church of Ephesus; yet others say, he was only an Assistant to the Church: However, this blessed St. Antipas, Policarpus, and some others, were the first Martyrs to the Gospel of Christ after the Apostles, in the raign of Trajan. From the words thus explain∣ed, Note,

Obs. 2. That the godly by the providence of God, are disposed and mingled amongst the most vilest and wicked in the World. The

Church of Christ is likened to a Lilly amongst Thorns, by the Wise-man in the Canticles: Where the Synagogue and Throne of Satan was, God had planted those Asiatick Churches. Righteous Job saith of himself, that he was a brother to Dragons, and a companion to Owles. Chap. 30.29. And holy David's soul was vexed, by sojourning in Mesech, and dwelling in the Tents of Ke∣dar. Psal. 120.5. Honest hearted Joseph had his habitation a∣mongst the Idolatrous Egyptians; and there were Ezekiel, Dani∣el, and others of Gods precious children, in Babylon, amongst the Caldeans. It is the common lot of the godly to be amongst Briars and Thorns, that will nothing but scratch and tear them; and therefore it should be no strange thing, nor too great a vexing burden unto us, that God and providence hath disposed of our habitations amongst the ungodly. For hereby,

1. God hath the greater glory from us.

2. We are kept closer to him.

3. Our Graces shine more eminently, as Stars in a frosty night shine clearest; and Fishes in the saltest Seas are sweetest: so we keep our savor the better for it, and our Graces are more enlivened.

4. Our Conversations, it sutable to Gods word, may be a means of their conversion amongst whom we live.

Obs. 3. To a Godly soul to have its habitation amongst the wicked, is a Soul vexing grief. Righteous Lot was vexed with the filthy con∣versation of the Sodomites, 2 Pet. 2.7. Though God hath dispo∣sed this in his providence, yet it is an affliction, and for the present, grievous. Wo is me (saith David) that I sojourn in Mesech, and that I dwell in the Tents of Kedar; with a barbarous & profane people, that were like to the posterity of Mesech and Kedar. O what a burden it was to Moses, and to all true Israelites, to dwell amongst the E∣gyptians? How did the poor captive Israelites weep, when they were in Caldea, by the River of Chebar? And what a burden it is still, for honest believing Souls to dwell amongst a profane and wicked multitude? Where they cannot stir out of doores, or converse but with very few, but that they shall hear God profaned, his Name blasphemed; his Truths and Scriptures slighted, vilified, derided, and jested at; his Saints and Faithful ones, either spitefully treated, openly persecuted, or at least close∣ly undermined, to bring the rod of affliction upon them. There∣fore among the truly godly, the society and cohabitation of the Saints is most desirable; but of the wicked, most grievous and loathed.

Obs. 4. God hath the more special eye of care and providence over his people, that have their habitations amongst the wicked and ungodly. Though they dwell where Satan's Seat and Throne is, yet God holdeth them as the seven Stars in his right hand, verse 1. and he knoweth their works of tribulation, and where they dwell, and therefore is present with sutable grace and strength from himself,

for their support and comfort, Thou remembrest us (said David) in our low estate. Where Christ's Church hath the greatest ene∣mies, God will shew himself their greatest friend; where his Saints are most afflicted and straitned, there he will supply with a great∣er measure of grace and enlargement. In Babylon of old, among the inveterate enemies of God and his Israel, God sent an Eze∣kiel, Daniel, Ezra, &c. choice men, and Prophets of God, for their comfort and consolation. So we often see in the most bar∣barous and wicked places of the World, that God sends there the greatest, soundest, and clearest light to his servants that dwels amongst them; Ephesus, Smyrna, Pergamus, &c. places of Idola∣try and cruelty, and where Satan's seat was, had their Angels, and Martyrs, that shined in true faith and godliness. The Churches of Christ of late years have shined more eminent in faith and holi∣ness, in Switzerland, in Saxony, in Savoy, and the barbarous cor∣ners of the Pyrenean mountains, and Alpes, then other places of the World; and so in England, and Scotland, under the Anti∣christian and persecuting Bishops of late, the Saints then living under them, did shine more eminent in their graces, then now they do in this their day of prosperity; and many then were more faithful Martyrs unto the truth of Christ, then now they are: for the more high Satan and his instruments are against the Saints, God's care over them is the more intense, and the measure of his graces the more enlarged towards them.

Obs. 5. That it is the Saints great duty, and their highest glory, to hold fast their faith and profession of the truth, in the worst times, and amongst the worst of people. The Church at Pergamus is ap∣proved for holding fast Christ's Name and Faith, amongst them in whom Satan did bear sway, and in such a time when Antipas was Martyred, and suffered death for the same profession. It is an easy matter to carry a full sail of profession, when the soft gale of prosperity bloweth; neither is it any difficult matter for an hy∣pocritical heart to seem godly with the godly, to be sober with the sober, or to be righteous amongst the righteous: But the spi∣rit of a man is then tried, when his habitation is amongst the un∣godly, that can keep himself sound amongst their corruptions, upright and perfect amongst the unrighteous, and untainted with their follies, and sweet, as Fishes in the Brackish Ocean. The three faithful children would not bow in Babylon, to Nebuchadnezzar's Image, though death it self attended them: Be thou faithful unto the death, and thou shalt have a Crown of life. Many will follow Christ in smiling times, or when the State does countenance Christ and godliness; this is to follow Christ for the loaves sake: But when Christ is hurried to Pilat's Hall of Judgment, his formal followers will forsake him, yea, Peter himself may deny him; weak Christians may stumble and draw back, when Pillars of the Church, as Peter, fall so fouly. He is the only approved Chri∣stian,

that will hold his profession fast before the face of Nero and Dioclesian, as the virum victoriae which St. Austin mentions, and at the Stake, can freely with Stephen, forgive his enemies, and commend his spirit unto his God. Jo: Hus, Hierom of Prague, the poor Waldenses, and our later Christian Martyrs, as Bradford, Philpot, Glover, &c. in our English Marian days, hath with An∣tipas, for their constant witnessing unto the truth and faith of Christ, attained the ever-living and honorable names of faithful Martyrs of Christ, and that most justly, in that they suffered in the worst of times, when Antipas was slain, that is, in a persecu∣ting bloody age, when many godly persons burnt at the Stake, and amongst the worst sort of people, the wicked Antichristian, Ty∣ranizing, and bloody Prelates, for holding fast the profession of the truth and faith, in such ungodly times, and amongst such a divelish crew, amongst whom Satan had his Throne, sway, and full Dominion, they justly shall ever live, in the memory and hearts of all the faithful, as Reverend Martyrs unto Christ and his truth. Thus for a man to be a Lot in Sodom, never touched with Sodom's wickedness, to keep himself pure, and sincere, and undefiled in the midst of a crooked generation, to shine as a light in the midst of darkness, this brings honor both to God and man.

Obs. 6. The graces of well approved and faithful Christians de∣parted, are to be set forth as patterns and examples to the living, both for encouragement and imitation. Antipas is here set as an exam∣ple of constancy and faithful Martyrdom unto Christ and his truth. It is great encouragement to the living, to have the pattern of former worthy men before them. It is said, that it was the read∣ing of Achilles life in Homer, that made Alexander ambitious to be his competitor in noble atchievments. Again Julius Cesar taking up Alexander's example, endeavoured to be sole Lord of the whole World. So also it is on a spiritual account; Abraham is called the Father of the faithful, for his approved faith in the pro∣mises of God, and they are his children, and the true seed of Abra∣ham, that walk in the steps of faithful Abraham: And so Abra∣ham, Abel, Enoch, Noah, Sarah, Moses, &c. are made ever-liv∣ing examples of faith and godlines, for imitation to all generati∣ons to come, Heb. 11. It much comforts us and bears up our spi∣rits in sufferings, when we hear that Christ our head and captain hath perfected our salvation by sufferings, he having trodden to us our first this thorny way, let us not be ashamed to take up our cross and follow him, whensoever he shall call us to it; and so in all things else in him, that are imitable by us, not as he was Media∣tor, but as a holy person, and head of his mystical body, the Church; and so he presents himself as a gracious example to his Disciples, Jo. 13.15. For I have given you an example, that ye should do as I have done to you. As he is the perfection of all the crea∣tures, and the light it self, and wisdom of the Father, so sure o

all patterns and examples, his in the ways of grace, are most sound, wise, and perfect; And blessed are they they that follow their Lord and Master, for he is the way and the life.

Vers. 14.15. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balack to cast a stumbling block before the chil∣dren of Israel, to eat things sacrificed unto Idols, and to commit Fornication. So hast thou also them that maintain the Doctrine of the Nicolaitans, which thing I hate.

The churches of Smyrna, and Laodicea, only of the whole seven, did pass the approbation of the Spirit without any but prefixed, or annexed to them: The church of Pergamus had her commendable graces, of constancy in the faith, and profession of the truth, in the worst of times, and amongst the vilest people, even where the Seat of Satan was: Yet all in her is not well, or sound, for Christ comes on with a but against her; But I have a few things against thee, because, &c. Whence by the way, Observe,

Obs. 1. That many Churches of Christ, and persons, may suffer much for Christ, and the profession of Christ, yet not sound and right in all the truths of Christ.

Doubtless the church at Pergamus had and enjoyed but sad and afflicting days, when Antipas Christ's faithful Martyr was slayn, for then she denied not the faith, but held her profession with much constancy. The church at Thyatira too, was commended for her faith and her patience, verse 19. yet both these churches, notwithstanding their fair profession, they had much rottenness and unsoundness in the root; their Doctrines were not strait that they had among them, there were those in the one, held the do∣ctrines of Balaam, and the doctrines of the Niolaitans; in the other, the doctrines of Jezabel, and her wicked practises; both most unsound both in doctrine and practise, yet both highly suffering for the Name of Christ. We see that the profession of the Name of Christ amongst the Gentiles, was sufficient to bring suffering on the Disciples, but suffering for that profession was not suffici∣ent to make them sound in all things. Some may prophecy in Christ's Name, and cast out Divels in his Name, and suffer, and give their bodies to be burnt for his Name, and yet at the last day Christ may tell them he knew them not. He that will attain a comfortable Martyrdom for the profession of the Faith of Christ, let him first see that his ends be right.

First, That it be truly and really for Christ:

Secondly, That it be out of love to Christ and his truth.

Thirdly, That it tends wholly to the glory of God, and not at self.

This is the true suffering that will attain to the crown of life.

But to proceed, Christ hath a charge against this church of Pergamus, and it is, Because thou hast there them that hold the Do∣ctrine of Balaam, who taught Balack to cast a stumbling block, or a stone of offence (in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) before the children of Is∣rael.

Because thou hast, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast, that is, thou keepest, holdest, and intendest to keep and hold; thou hast these Balaamites not by accident, or chance, but by choyce; thou hast them because thou delightest in them, and wilt have it so: Thy habendum and tenendum go together, thou hast them, and wilt not part with them, because thou lovest them; therefore thy sin is the greater herein.

And what hast thou? Those that hold the doctrine of Balaam, &c. the doctrine of Balaam was, when he saw that God had blessed Jacob, and that there was no Inchantment against Israel; he curs∣edly advised Balack the Prince of the Midianites, to make a great Sacrifice to Baal Peor, and to invite the Israelites unto it: Now Baal Peor was the filthy, lascivious Idol Priapus, as Godwin's Jewish Antiquities testifie; whose Festivals and Sacrifices were celebrated by both Sexes, in most shameless postures and man∣ners: And therefore, Hos. 9.10. It is said, they went to Baal Peor, and discovered themselves to their shame, because it made them shameless, and to discover their nakedness before that Idol. Now the cursed advice or doctrine of Balaam (for a man's doctrine is his advice or counsel) consisteth of two parts.

First, To sacrifice to Idols, and to participate at their cursed Altars, in eating of their idolothites, expresly against the Law of God, and that of S. Paul, 1 Cor. 10.20, 28, Acts 15.29.

Secondly, In mixing with the Midianitish women, a notion ut∣terly forbidden to the Jewish Nation, not to meddle with in such a way. So that though Balaam could not curse Israel according to Balack's desires being overmastered by God; yet it seems his heart went still after the wages of unrighteousness, as, 2 Pet. 2.15. testifies; that is, his desires and heart was to take Balack's hire and reward to curse Israel, if the Lord had not overmastered both his tongue and heart, and instead of cursing them, he was enfor∣ced to bless them; and seeing he could not pleasure Balack accord∣ing to his expectation and desires, as a Prophet in his maledicti∣on, yet he was free, as a private Machavilian, or an Achitophel, to counsel Balack, that the readiest way to bring the people of Is∣rael at enmity with their God, was to bring them to Idolatry and Adultery; and so God that was their keeper and Saviour against all enchantments and cursings, would become their enemy, and deliver them up either to Balack's, or the Moabites hands, or smite them himself in wrath and judgment. And indeed Balaam's desire and doctrine took effect, and was right unto its end; and

accordingly they sinned, and accordingly God was angry with them and smote of them with a Plague, twenty four thousand, Num: 25.9. compare Numb. 31.16. to cap. 25.1, 2, &c. Now it seems the church at Pergamus had such that held such doctrines of Balaam, such as pretended fair, as Balaam, and carried, it may be, a high profession to Christianity, yet laid such a scandal or stum∣bling block before the church, as Balaam did to the children of Israel; that is, they held that it was lawful to eat of things sa∣crificed to Idols, to participate of the Idolatrizing Sacrifices, and heathenish Festivals of the Panim Pergamites; as there was of the same consort in the church of Corinth, 1 Cor. 10. who would needs participate in the Lord's Supper, and in the Idols sacrifices, which was the service of devils, v. 20, so pleasant and sweet was the old heathenish Idolatries to the new converted Christians, that they would needs keep their old jovial Feasts and Sacrifices to Jupiter, Bacchus, Venus, Adonis, Priapus, &c. together with the Eucharistical Feast of the Supper of our Lord. And not on∣ly thus turn spiritual fornicators and adulterers, but also commit corporal whoredoms and fornications; for it was impossible that those loose Idol Feasts could be celebrated without it: for the Feasts and Sacrifices of Priapus, Venus, Bacchus, Adonis, &c. the more shame, and bestiality, and lasciviousness was discovered therein, the more they thought they pleased their God in their Sacrifices: And therefore doubtless it was in the excess, as all Historians that treat thereof do witness: And this is clear from the next verse, for it comes in with a conjunction copulative, Even so hast thou them that maintain the Doctrine of the Nicholaitans; a loose, lascivious, and idolizing doctrine, agreeing with that of Balaams, only differing in some mysterious notions, being a branch of the high flown Gnosticks, who had peculiar expressions, and un-intelligible notions, proper to their sect. I refer you to the precedent v. 6. concerning the Nicolaitans more at large.

This was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stumbling block, the scandal and offence which some corrupt and unsound Christians laid in the way of others in the church of Pergamus. This word stumbling block, is here taken up for the manner of men, in laying stones, blocks, or snares in the way, that make persons fall or stumble thereat; and this word is used in Scriptures sometimes actively, sometimes passively: The Pharises and Scribes were offended, and scandalized at the Doctrine and Miracles of Christ, Mat. 15.12. here was an offence taken, but none given. But an active scandal is, when a real offence is given, and a manifest stumbling-block is laid in the way, as Balack did to Israel; and when any open evil is committed, either contrary to Gods Law, or when our liberty is used in things indifferent, in an unseasonable time, to the offence of the weaker, whereby they are made the worse, less godly and honest; this also is an active scandal, and a stumbling-block, Rom. 14. and to be avoyded of all knowing Christians. The Notes that arise from this verse thus explained, are,

Obser. 1 That God hath a controversie with all such Churches, as hold and maintain pernitious unsound doctrines, and wicked practises.

This is that God hates in the Churches, and are so abominable to him, that God hath a charge against those back-slidden churches for their erroneous doctrines and practises, and threatens them that he will come with the sword of his mouth against them, and will remove their Candlestick from among them, if they do not repent; which in few-ages after he exempted against them to the utmost. It is not church priviledges will exempt a people sinning against God, from his desolating judgments.

The people of Israel was God's peculiar own people, chosen out amongst all the Nations of the world to know his Name; the holy people, Isa. 62.12. Dan. 8.24. a people near unto God, and blessed above all. Deut. 7.6, 14. They were the people that had the holy Land, Temple, Ordinances, Divine worship, O∣racles of God, the Prophets, his Tabernacle, and the most spe∣cial presence of God. These were the glory of God, and as dear unto him as the apple of his eye. Zach. 2.8. Yet when this peo∣ple fell to wicked practises, and rebelled against God, and cast off his yoke, his wholesome Laws and Doctrines; none of their church-priviledges could secure or protect them from the desolation and judgments which came upon them: It is to small purpose to say, when we sin against God, we have Abra∣ham to our Father; or cry, the Temple of the Lord, the Temple of the Lord; it is neither birth, priviledge, nor church, will secure us from the judgments of God: For the Ax is laid unto the root, and the people that bringeth not forth fruit worthy of repentance, shall be•••••• down, and cast into the fire. O then! seeing God will not spare his, own children, if they sin and rebel against him, and seeing that Judgment must begin at the house of God, and if it begin first at us, what shall be the end of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly, and sinner appear? 1 Pet. 4.17, 18.

Observ. 2. That erroneous and corrupt Churches and Persons, are very obstinate and tenacious of their corrupt principles and practises.

The church of Pergamus had those that held and maintained the Doctrines of Balaam and the Nicolaitans, they did it not under∣hand, & in secret, but openly and professedly, as the Israelites did in the business of Baal Peor at the advice of Balaam when they com∣mitted Idolatry, and whoredom with the daughters of Moab, they did it not in a corner, but avowedly, professedly, and shamelesly, as it is evident in Num. 25. from v. 1. to 6. And beholdone of the children of Israel came and brought unto his brethren a Midianitish wo∣man, in the sight of Moses, & in the sight of all the Congregation of the children of Israel, who were weeping before the door of the Tabernacle of the Congregation. When Moses, and the faithful amongst the Israe∣lites were mourning and weeping for the abominations of their

brethren, then some of them were so bold and impudent, as to come before them, even in their faces, with their sins in their hands, not ashamed of them. Sober Christians will think it strange, that any professed churches of Christ, or Christians, should openly, and professedly, hold and maintain Doctrines & practises as bad as Balaam's and the Nicholaitans, and if not far worse: And yet this carries as much truth with it, as any Historical relation in the World; and that too, maintained with as much per∣tinaciousness, impudency, strength of wit, and policy, as if it were the most virtuous or gracious principle in the whole word of God. What a doing, tugging, and patching of counsels there was, for the upholding of Idolatry and Image worship in the church of Rome for many ages? All were Anathematiz'd by her, that would not joyn in that false worship; and it is to this day maintained by them, in the face of the Sun, which is the great scandal and stum∣bling block to the Jews and Turks, to keep them off from the faith unto this day. O most sad! that professed christians should be the greatest and most obstinate Idolaters amongst the Nations round about them: And this is not all, they have their adulteries too, and fornications, professedly owned, avowed, and allow∣ed; else what meaneth the publique Revenues that cometh into the Pope's Coffers from the Stews at Rome, and elsewhere, under his Jurisdiction, which were authorized and erected by Sixtus the fourth at Rome: And Pope Nicholas the first, that prohibited the Clergy Marriage, deprived a Priest of his benefice at Placentia, for having a wife and children; but the said Priest, afterward prov∣ing the said woman to be the wife of another man, and only his concubine, he was again restored. O abominable! and doctrine of devils! honorable Marriage forbidden, and Adultery, and Fornication, allowed and countenanced! And this is not a private opinion, or of some persons in that harlot church; but it ex∣ceeds that of Pergamus: for they had but some amongst them that held the doctrine of Balaam, but it is here more general; & as catho∣lick as their church is, so catholick are those their errors & wicked practises; for as far as the church of Rome's Jurisdiction reach esso far the worship of Images, her Idolatries & adulteries reach also. But let us turn our eye from this great Scarlet Whore, and look a little, and reflect upon our own reformed churches at home, and see whether there is any thing there maintained and upheld as the Doctrines of Balaam and the Nicolaitans amongst us: It is no e∣vil to enquire, an enemy discovered is half vanquished. I hope we have but few of the late generation of Baal's Priests left among us, of that prelatical party, that endeavour'd with might and main to bring in the doctrines of Balaam, and of their abovesaid mother Jezabel, amongst us. 'Tis true, they endeavour'd to lay a stum∣bling block before the true Israelites of God in their travelling to∣wards their celestial Canaan, they enticed and invited the faithful

ones of this Nation to the Sacrifices of Baal Peor, and to commit Fornication with the Midianitish women; and many precious ones did stumble and fall thereby: but God gave them a day of sorrow and repentance for it. Now their Idolatries and Adulteries con∣sisted in their Altar worships; pompous gorgious Services, crin∣ges, and congies at the cross, Musical church-services, &c. all which are but part of the garment of the Scarlet whore; but also they commited Fornication with the daughters of Moab; that is, they mixed Interest and relation with Antichristians, and joyn∣ed counsels with Jesuites, &c. and took up professedly Romish principles and practises; As the doctrine of free-will, liberty of plays on the Lord's day, and conformity to all outward ceremo∣nial rites and services, on purpose to ensnare the conscientious and godly, and to make them fall: And yet this was not all, but like true Balaamites, they taught Balack to lay a stumbling block before the children of Israel; that is, they incited and stirred up their Prince and Soveraign to do the very same, and to enact heavy and penal Laws against all Non-conformists, to their forms and false worships, and received from Balack their foe, the wages or hyre of unrighteousness: It is not he that preaches the Gospel and lives by the Gospel, that receives the wages of Balaam, as some Fanatiques of these days would have it, but very sutably it maybe applied to such Prophets that will teach their Prince and Soveraign to set up and command a worship which hath none of Christ's stamp upon it, and to enforce it on the consciences of the truly godly, on great penal∣ties, thereby to insnare them, and make them stumble, if they may: These are true Balaamites indeed, and for this their Antichristian service, they expect great revenues, encouragements, and honors, as wages due unto them, and this is the wages of unrighteousness; 2 Pet 2.15. which Balaam loved. There is another sort amongst us, that hold professedly the doctrine of the Nicholaitans and Ba∣laam; that hold no difference betwoeen good and evil, and that good and evil consists only in opinion, not in reality; and these are high flown Anti-Scripturists, and Antinomestical Atheists, and are not so much as to be conversed with as christians, but to be looked on as aliens and strangers to God, his Laws, and the Commonweale of Israel. The Lord open their eyes to see their madness and folly, if it be his blessed will.

Observ. 2. The true worship of God, and false, can never stand together.

Dagon and the Ark cannot be competitors under one Roof. Christ will not endure the doctrines of Balaam, Idolatries and Adulteries, to be practised in his churches; if his church will enter∣tain such doctrines and teachers, he will hate them for it, and he will no longer be their teacher, but will become their enemy, and come against them with the sword of his mouth. We cannot serve two Masters, Christ and Mammon at once, either we must

love the one, and hate the other; For there is no fellowship between light and darkness, the one alwaies expels the other.

Observ. 3. That false Teachers (as Balaam) may carry a high and fair hand of profession, and yet still Balaamites in their hearts.

Balaam was a Prophet, and prophesied very clearly of Christ, Numb. 24. and carried a very fair hand in profession, as to desire the death of the righteous, and yet still loved the wages of unrighteous∣ness: So many false Prophets of our days may profess fairly, and Prophesie many excellent things of Christ and his truth, and yet still Balaamites in their hearts, loving the wages of unrighteousness; willingly they would curse the godly, & blast them it they could, but God providentially by his wisdom hath overpowred them; yet though they know that there is no enchantment against Jacob, nor divination against Israel, they will teach Balack, as sly Machia∣vilians, to lay snares to entrap the true Israelites of God, and make them fall; advising, as cunning Politicians, their Soveraign Au∣thority to enact strict Laws, for conformity unto their false and wil-worships, on purpose to make the conscientious godly to stum∣ble against the just authority of the Magistrate, and so to sin and perish. And hereby that honorable and just maintainance which Gospel Ministers may rightly receive and demand of their flocks, is become unto such the wages of unrighteousness.

The Papists at this day carry a high hand of profession, and who higher then they? Who more costly in their services and worships? Who more desiring the death of the righteous, as then monastical lives, and Votaries of all sorts testifie, then they? Yet who hath laid more stumbling blocks in the waies of chri∣stians and the truth, then they, by their Balaamitish doctrines and practises? It is most usual amongst us to commend the days of our forefathers, as most imitable and religious, yet how sad to consider, when we find the very doctrines of Balaam left unto us from them, for though at present I have not numbred the thirty seventh year of my age, yet I well remember how rise the do∣ctrines of Balaam were practised here amongst us, and that too, by imitation from our predecessors. We had our Floralia, our Feasts and Sacrifices to the Goddess of Maia, which were carried on with a great and solemn vanity, with much Paganish customs exercised thereabout, mixed with a great deal of vanity, sin, shame, and bestiality; and this not only permitted, but maintained and defended by ungodly Balaamites, in opposition to the godly in their times: Yet the practise thereof in these parts was so vile, that the same persons, the same day that they did eat of the body and blood of Christ in his Ordinance of the Supper, the same day were drunken, and filled with things offered unto Idols; I mean, in their heathenish sports and vanities; but blessed be God that hath now, taught us otherwise. Yet though at present we

make a fair profession, yet still we have some remainders of this doctrine of Balaam all England over, even in keeping our Wakes, our Revels, our Parochial Festivals a foot, wherein there is a great smatch of Antichristian Idolatrizing, and eating things offered to Idols, and lusting after the Midianitish women, and Flesh pots, and Onyons of Egypt; in the observation of these and other Ro∣man Festivals. If Feasts or Festivals, be they never so piously instituted, as the '〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or love-Feasts amongst the primitive chri∣stians were, once come to be defiled, and to lose their Primitive virgin institution and ends, and to become Sacrifices to Bacchus, or Venus, or to any Idol whatsoever; they are to be disanulled, abrogated, and laid aside, as an unholy thing. The Lord deliver his churches and people from the politique Balaamites of these times, who will teach Balack to lay a stumbling block before the children of Israel; and the Lord give a discerning heart unto our Soveraign Magistrate to discover all such that come unto him, and move or teach him to lay stumbling blocks or snares in the ways of the true Israelites of God; let such have the wages of Balaam who have forsaken the right way, and are gone astray, following the way of Balaam the son of Beor, so let them receive the wages of unrighteousness for their hire.

Observ. 4. That false Prophets and false Teachers, are still ready to insinuate with, and please the humors of the Princes of the peo∣ple, in all their wicked designes.

Balaam was very ready and intense to answer Balack's cursed desires against Israel, if the Lord had not prevented him: What elsemade Balaam, after he had the denial of God, that he should not go to Balack, Numb. 22.12. to make another application to God to get permission to go to Balack? And when he knew his errand, that it was to curse Israel; how often did he tempt the Lord with Sacrifices, if possibly he could, to draw God to his designe? And though God did manifest his displeasure to Balaam in his way, in the business he went about, by the Angel with the sword, and made his Ass miraculously to reprove him; yet nei∣ther miracle, cross, providence, nor prohibition, shall hinder Balaam to serve Balack against the Israelites if he may. If once false Prophets perceive the humor of their Princes, they will be sure to sew pillows under their arm-holes; they will observe the humors of men, and apply themselves to please answerably: Yet this is not all, they will, as Balaam, instruct Balack in wicked and cursed designes and practises, though they have commands enough to the contrary, and witnessed sufficiently from heaven against it; yet they will justle such cursed and bloody plots into their Princes hearts that they never thought of, yea that are abhorrent to some of their natures; as it is witnessed in the History of Q. Mary, That her own natural disposition was good and merciful, and only in∣stigated and taught to persecution against the Saints, by the wicked

Balaamites, false Teachers, as Bonner, Fisher, &c. It is observed by some that our late King Charles of England had never split the Ship of the Commonweale against the Rock, had he not hearkned too much to the advice of the Balaamites about him, the Bishops, & their corrupt party, who taught him to lay snares or stumbling∣blocks in the way of the true Israelites of God in this Nation; to wit, by the promotion and countenance of Romish Idolatries, and their Midianitish Fornications: But behold the wisdom of God, they were both taken in their own snares, and laid in the dust to∣gether: And so acording to that, Numb. 31.8. They slew the King of Midianitish 〈◊〉〈◊〉 Princes; and Balaam also, the son of Beor they slew with the sword. Beyond Seas it is a Proverb, No cursed de∣sign afoot, but a Priest has a finger in it: I could pray it were not in England; I could wish that they in our Israel had less of Achito∣phel or Machiavel in them, and more of the simplicity of he Go∣spel of Christ in the room thereof.

Observ. 5. False Prophets, as Balaam, lay their designs not only for the temporal destruction of the godly, but for the eternal also, if they may.

Balaams designe in his cursed counsel to Balak was, that the Israelites should Idolatrize and adulterize, that the judgements of God might both reach their bodies and souls together. The divel and his agents desire, that all may have no better portion then themselves; they will not be contented with the destruction of Saints bodies, but will night and day, like roaring lyons, go about to seek to destroy them, and to cause them to lose and for∣feit their eternal state of happiness, if they could. It was this that made these churches of Asia to lose their candlesticks, and it will be always the Balaamitish doctrines and practises, that will cause God to remove his presence of grace, power, and comfort, from one people to another, that is more sound and fruitful; O there∣fore, ye churches of Christ, look to your doctrines and practises, that they be right and straight to the rule of God's Word, so God will delight to dwell among you, and will make you the habitati∣on of his glory, otherwise will leave your place desolate and for∣saken; though you be his people in profession: If you turn to idols, false worships, and wicked practises, though Moses and E∣liah be among you (righteous souls!) they shall only save them∣selves, but the wicked shall be cut off from the land of the living, which is reserved as an inheritance for the pure and undefiled.

Observ. 6. That wheresoever Idolatry is admitted into a church, looseness and lasciviousness presently follows.

Errour is fruitful, and one brings forth another: Assoon as the church of Pergamus maintained the eating of things offered unto idols, which is the service of divels, presently they joyn hands with the obscene sect of the Nicolaitans: when the Israelites joyn∣ed to the sacrifices of Baal Peor, Numb. 25. they became shame∣less,

and presently fell on the Midianitish women: in Ezek. 8.14. we shall read, that there were Jewish women weeping for Tammuz, that is, as some read it, Adonis, or an idol or image of Adonis, who was a great lover of Venus, and slain by a Boar, in whose memory there were celebrated yearly solemnities, in which were the weepings of women; or, as Junius has it, it was Osyris, an Idol of the Egyptians and Phoenicians, in whose rites they forgot all bounds of modesty, and discovered their nakedness to the Idol. So corrupt is false worship and idolatry, that it and filthiness do usually walk hand in hand together: in most part•• 〈◊〉〈◊〉 ••he juris∣diction of Rome, but especially Italy and Spain, ••ein the greatest and most notorious idolatries are committed and counte∣nanced, there are the greatest obscenities both in words and acti∣ons; yea, and that commonly practised among them which is un∣natural and Sodomitish, and not so much as to be named among christians: so it was so here once within our memories with us, as soon as we had tasted the same grapes of Rome, lust was soon pro∣moted both in Court and Country.

Quest. But if you here demand wherein lies the mischievousness and grievousness of this sin of Idolatry?

I answer, 1. All Idolaters, they forsake the true God.

2. They change the glory of the incorruptible God into the form of creeping things.

3. They thrust out the Ordinances of God from their holy places, and at last God himself.

4. They slight God and his help in extremities, and call to their idols, that see not, hear not, nor understand, as the Papists do to S. Anthony, S. Francis, &c.

5. They become prodigal towards their idols; as the Adul∣terer thinks nothing too much for his harlot, so they nothing too much for their idolatrizing worship; witness the church of Rome.

6. They become unclean, and Nicolaitans, which thing God hates.

7. They become fools, infatuated, and delivered over to a re∣probate sense, whilst they disclaim the great, infinite, glorious, ho∣ly, and all-wise God; and in the room thereof, adore Batts, Oxen, Moles, Owls, &c. and that which is worse, little pieces of dead wood, mettal, and the like, carved and framed by the hand of the workman: and this is the just hand of God upon all Idolaters, who receive not the truth in the love of it, and therefore God gives them over to strange delusions, and believe a lye.

Observ. 7. The last Note from these words shall be, That it is one of the difficultest undertakings of the Ministry of Christ, to take off or wean either new planted Churches or newly reformed ones, from their old false worships and practises.

Some of the new planted churches, as of Pergamus, Corinth, and other of the Gentiles, thought that they might still participate

of their former sacrifices of divels, and their idolathites, and of Christ's Table also; but the Apostle Paul was very bitter against such, in 1 Cor. 10.20, 21. and the Spirit here also falls foul upon them, and sets a check upon the Pergamitish church for entertain∣ment of such doctrines: What ado had Paul also to take off the believing Jews from their circumcision and Mosaical rites; they would needs have the observation of all the ceremonial Law, and paedagogy of Moses joyned to Christ for justification, and so make Christ of none effect: no less then a full council of Apostles and Elders were sufficient to remove this stumbling block out of the way, Acts 15. and what a difficult business it was in the first Re∣formation, to reform up fully, all the world knows; what up∣roars, commotions, and civil wars there were in K. Edward the sixth's days, when the Mass-book was but turned into English, as some of K. Edward's counsellors advised our Cornish Rebels, who were then in Arms for their old Mumpsimus, and Popish worship? And surely Luther, nor Zuinglius, nor Calvin, could go on with a thorow Reformation in Germany, France, or other places, in re∣spect of the unpreparedness, and unsutable state and condition of the Nations among whom they begun the Reformation, being so long time setled and fixed upon their old lees, it was a very diffi∣cult work for them to go farther thorow with it, then was fit and competent for that generation, who always reserved some reliques remains, and smacks of Popery, though the main works were beaten down; and therefore some heady people of those times, that would not condescend in any thing, or have providential carriage towards the weaker and darker sort of people, would re∣form things even to the height and full pitch of Reformation ac∣cording to the primitive pattern; but the people of them ages being not able to bear it, it caused much trouble to the church and through intemperate zeal, much hinderance and obstruction to the begun reformation, and advantage to the enemy: But since in many places and Nations of the reformed, this reformation hath made a further progress by some steps; yet still amongst most of the reformed, not only in this Nation, but elsewhere, there are some remains of the old false worship and practises, and a lust∣ing after them; so strong a desire we have to the imitation of our predecessors practises, be they never so corrupt: yet blessed be God for that reformation we enjoy, and liberty to profess and practise the ordinances of God, according to the most undefiled and purest pattern that we judg agreeable to the Gospel of Christ. What shall us desire more on our own parts? Or, what greater blessing can we expect from God by the sword of the Magistrate then to be protected, secured, and countenanced in the ways and worship of God according to a good conscience? If the Mini∣sters and Churches will not reform in such a day when publique Edicts are gone forth from Cyrus to set Israel free, I wonder when

they will fall upon it? Do they expect the Magistrate to com∣mand and compel all unto the work? Alas, this is not the generation that all will be fit for such a work in a whole Nation or Kingdom; no, never will there be such a golden age, until Christ himself shall come with the fan in his hand, to purge his garner, and take the Kingdom unto himself. Is not the church a Lilly among thorns? If the whole Nation be the church, where are the thorns? Are they the other neighbour Nations about? Alas, they are Lillies too; churches (on that account) as well as you: Are they the gentle Nations, as, Turks, Persians, Antichristians, and Popish Nations? As Italians, Spanish, French, &c? Alas they are no Thorns to you; the reformed Nations are in equal ballance to them, and as apt to hear them, as they you; But I confess you have those christian societies and churches among you, that are as Lillies shining in graces among those Thorns and unfruitful Nati∣ons; and to retard our reformation in church and ordinances, till all be squared and hewn fit for this work, or before the Magistrate compels all unto this work, is a vain expectation, seeing that there is so much of that old leven of our ancestors, National Churches, Na∣tional Officers, Birth priviledges and Ordinances on that account &c. still remaining in the hearts of most amongst us; that it will not only render the work of a full reformation in this generation, most difficult, but the attempt thereof rather dangerous and pre∣judicial, not only to the faithful in this Land, but generally to the cause of Christ, in all the reformed Nations round about us. Witness the intemperate zeale of many that lived in the days of the first reformation; who became a reproach and a shame in their irregular attempts about this work: Though they had good hearts, and desired and aimed at good and just things; yet they prosecu∣ted it not justly, for to denominate a good action or work. The thing it self desired and attempted, must not only be a good and honest thing in it self, as a full reformation to God's word is; but it must have other honest circumstances in it also.

1 The time when must be considered, in such a time when God and a clear providence calls unto it.

2 The manner how must be considered, in a peaceable maner, it is to be endeavoured and promoted, as the work of the spirit of peace; not with wars, tumults, and rebellions against Magistrates, which is as the sin of witchcraft: So that the best action may lose its reward, and the atempters thereof suffer justly for the unjust prosecution thereof. It is a sure rule to christians, that they are to do no evil, that good may come thereof. We are not to sin against the Laws of God, nor his Ordinance of Magistracy (un∣less cases of inevitable necessity, where God will rather have mer∣cy then Sacrifice) to promote any just end or good whatsoever; for we are bound to walk by the rule of God's commands and precepts, not of events and providences. Therefore all ye faith∣full

ones of this land, be wise and sober in this your way of temp∣tation, stop not the current of God's reformation by your preci∣pitate and irregular actings, be you still and you shall see the salva∣tion of our God: You see the main hinderance of this full work a∣mongst us, even the old leven of false worships derived and left unto us from our ancestors; God will remove this more and more by steps and degrees, and that more generally, and will enlarge the Tents of Jacob among us, if we provoke not God by our sins towards him: But to expect a total reformation, never look for it until the day Star shall arise with an incomparable glory. In the interim, let us walk honestly, and soberly, like children of the Light, serving and fearing God, and honoring the King; and then God will make them unto us Nursing Fathers, and Nur∣sing Mothers. And most happy and blessed are the people that have their portion and lot in such a Land.

Object. But after all this an Objection may be risen. The church of Pergamus had those among them that held and main∣tained the doctrines of Balaam and the Nicolaitans, and practised spiritual and corporal adulteries; so held the church of Corinth. Thyatira had the doctrines of Jezabel, Galathia the Jewish do∣ctrine of circumcision, and many other great corruptions were among those primitive churches; as, drunkenness, denying the resurrection, incest, eating things offered unto Idols, and the obscenity of the Nicolaitans: Yet these are still called the churches of Christ, his seven candlesticks, his faithful ones, called and elect. And are not then our Parochial churches, our National churches, as truly churches of Christ as those were? And are they not as sound in doctrine and practises, as those first primitive christians and churches were, and so deserve the Name of chur∣ches of Christ, faithful, elect and called as well as they?

1 I Answer, We are to look unto the first institution of all churches; if they are gathered and planted by the Ministry of the Gospel and Spirit, they are truly churches of Christ, elect and called; though in process of time, the envious one sowed plen∣tifully among the good Wheat, his Tares and Darnel, as among those of Corinth, Pergamus and others in the Primitive time; yet I believe Christ had but a few things against theirs, in respect what he has against ours; they were but corrupt in part, ours all leprous; they lost but some members, we the very vitals: For I much question, whether our National churches were of this Gospel structure, as those primitive churches were at the first, seeing we read in History of their civill institution and beginning be∣ing so divided or ordained by the politique Laws of the Nation: Yet withall I say, we had the sincere faith of Christ here preach'd amongst us presently after, if not in the very Apostles days, by Joseph of Arimathea, as Historians testifie; this good seed was almost lost among us, but again revived by the providence of

God in after ages, but held captive and low under the Tyranny of Antichristian darkness, yet doubtless God had here and els∣where his invisible church and elect ones. Our succession to the Apostles is by cleaving to their doctrines, and so we own a suc∣cession from them, but not a visible succession of churches, for so we have sayled under the Antichrists raign and tyranny over us: and to plead that our parochial Societies are churches of Christ, is but at best to plead that our Hundreds or Counties are church∣divisions, Presbyteries, or Ecclesiastique Jurisdictions, also being of the same civil institution with the former. But some write that Di∣onysius Pope of Rome was the first divider and institutor of Parishes about Anno 267. and brought into England by Honorius Bishop of Canterbury, as learned Master Selden in his Book de Decimis testifies.

2 I Answer, If our churches were right in their first instituti∣on gathered by the word and spirit, we have as really lost the very being of our churches under Antichrist's raign, as the churches of Corinth, Pergamus, Ephesus, Smyrna, &c. under the Saracenical tyranny and Mahometanism: And therefore there is as great need to call our churches out of Babylon, and to restore them from Antichristianisme, as Pergamus &c. of the miserable captivated Asian churches from Turcism, and Mahometanism; unless we grant, that the whore of Babylon had the keeping and was the preserver of the Ordinances of the true Spouse, and had the pow∣er of the Keys committed unto her: And therefore the authority that many churches pretend unto by succession of churches, is but a sorry one, and at the best, but Antichristian and Popish.

Lastly, I Answer, That it is not corruptions in a church do nul∣lifie a church, though very high, if right and sound in the root, and hold fast the faith. This gives the very being to a church; and so I say, that many of our National churches, having now re∣nonunced their institutions and calls from Antichrist, and being called to the fellowship of the faith by the ministry of the word and spirit, are become Spouses of Christ, called, and faithful, though mixed with many corruptions, and unsound Doctrines and practises, as Pergamus, Corinth, and others were; yet for their Do∣ctrine of Faith and Sacraments amongst them, are to be accounted as golden candlesticks of the Lord, churches of Christ, holy, and sanctified: But still observe this, that the church of Smyrna, the more pure and undefiled one, hath the greater praise, greater ma∣nifestation of love, grace, comfort, and glory on her, then any of the others the more unsound ones; though they be Sisters, yet this is the only one of her Mother; though all the rest be Daugh∣ters yet this is the Rose of Sharon, and the Lilly of the Valleys; though the rest are Christ's Vineyards too, yet this is the Garden inclosed, where he takes his delight at Noon. And thus much hereon shall suffice.

Vers. 16. Repent or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

Repent,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grow wiser, change thy judgment, and practise from evil to good, cast off thy Idolatries and adulteries, and do thy first works, and return unto me in sincerity and holiness; or else it shall not be long before I come against thee, and make war against thee (for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carries it) and that with a most cutting confounding weapon, the Sword of my mouth, which is his word and doctrine. Christ makes War with his Enemies by the Sword of his mouth, or Word, two ways.

First, He manages it (as light to discover darkness) by his An∣gels and Ministers, both for the evincing, confounding, and over∣throwing all false worships, doctrines and practises: And thus he manifests his displeasure from Heaven, by his Word, against all workers of iniquity, as he does here, against the Balaamitish, and Nicolaish doctrines of Pergamus, and as he hath done of late amongst us, against all Popish and Superstitious Innovations, and false worships.

But, Secondly, If the ministerial convincing word will not serve to re-call and bring to repentance his rebellious people or enemies, he will proceed farther by his terrible doctrine or words of judgment against them. If Pergamus will not repent upon the conviction of her sins, Christ will go out and fight against her, and remove her candlestick from amongst her; yea, God will call for a Nebuchadnezzar, a Mahomet, an Ottoman, and they shall be called his servants, to execute the Lord's commands, and burthens of Judgment, against his rebellious sinful chur∣ches: And thus Christ's sword of his mouth is to be understood, with which he fights against his enemies, Chap. 19.21. Thus the remnant of the followers of the Beast and false Prophet, were slain with the sword of him that sate upon the Horse, which sword proceedeth out of his mouth; that is, (as honest Bishop Hall on the place says) they were slain by the powerful command of Christ, (not only Spiritually or Analogically, but corporally) and upon their bodily death all the fowles were filled with their flesh: thus far Bishop Hall. God com∣mands to take the children of Babel and to dash them against the wall. Take those mine enemies and slay them before me, saith the Lord. Thus we see what is the sword of Christ's mouth that he draws against his unrepentant and obstinate wicked churches; first confusion of their false doctrines, by his powerful ministerial word and spirit. Next of their persons, by commanding Wars, or Famine, or Pestilence on them, for they are also his destroy∣ing weapons, Jer. 47.7. Now this is done and commanded by Christ somtimes expresly in Scripture, as, Rev. 18.6, 7, 8.

Reward her as she hath rewarded you. and, cap. 12. 10. He that kil∣leth with the Sword, must be killed with the Sword. Sometimes it is done providentially, by moving on the hearts of Princes to war; the Persian against the Turk, or the Turk against the Emperour or Venetian, the English against the Spaniard, and Spaniard a∣gainst the French; and so in the turmoiles thereof, many corrupt churches of Christ perish utterly, as to their outward state and po∣licy; and this is the way that the great whore her self will fall and perish, Rev. 17.16, 17. Or thirdly, God sends immediately his destroying Angels to execute his wrath; as, Ez. 9.1, 2, 3, 4, 5, 6, 7. against his Idolatrous people the Jews, and as many other places testifie, to smite them for their abominations, and their wicked∣nesses.

Observ. 1. Note from these words, That repentance is the only Gospel remedy to divert the wrath and judgments of God gone forth against a wicked Church or People.

Repent, or else, saith the Spirit unto the church of Pergamus, you know what will follow. Turning from sinful ways, and turning to God, is the only way to keep God's presence still a∣mongst us: If we would have had turned unto God from our former false ways of worships and wicked practises against God's Laws and his Saints, we should not have seen those late desola∣ting days amongst us. Ahab's repentance, though it was formal and outward, yet it stopped the hand of Gods judgments much in his days; but where there is a real repentance or turning unto God, by a back-slidden and corrupted church, God really diverts his threatned judgments: and this is meerly a doctrine of grace, and not Legal, as some would have it, for the Law saith, The Soul that sinneth shall dy; the Law admtis of no sorrow and re∣pentance for sin, but satisfaction and justice; but the Law of grace or gospel in the hand of Christ, he having fully satisfied both Law and Justice for sin and the breach of the Law, cryes out in the Streets, and to every creature, Repent and believe, beleive and repent, for the remission of sins. See more at large on the pre∣cedent 5. vers. of this cap. what repentance is. But by the way take a character of true penitents.

First, They abhor themselves in their own eyes; the sight of their sins makes them to abhor and loath themselves, Ezek. 20.43. and Job, 42.6.

Secondly, This they doe not so much for the evil that sin brings upon them, as for the evil it self which is in sin; being an offence against God, and his Divine Will and holy Laws. Psal. 51.2.

Thirdly, Their repentance is universal and perfect, as to its parts; it is not one sin or corruption they leave, but all: Ezek. 20.43. Ye shall loath your selves in your own sight for all the evils that you have committed.

Fourthly, They are afterwards the more jealous of God's glo∣ry, and fearful to sin against him, saying, How shall we doe this thing, and sin against our God? Who hath washed us, and cleansed us, and sanctified us: How shall we defile our selves again by sin, lest our state become seven fold worse then the first? This is the temper of a gracious repentant Spirit.

Observ. God is so gracious that he always premonisheth, before he strikes in judgment his rebellious and sinful people.

He calls them to repentance before he will go forth to fight with the sword of his mouth against them: He will not come in wrath upon them unwarned. If God hath decreed a general destru∣ction or desolation to any churches, he will make it known unto his Prophets, they shall declare it to his people: And therefore so often here in these two chapters Christ says, Let him that hath an eare hear what the spirit saith unto the Churches. Let him that is wise among you consider well of those Judgments which are to come upon you, and are made known unto you by your Prophet John; And to what end doth God this?

First, that the Lords Elect and precious ones among them may be awakened out of their sins, and brought to repentance.

Secondly, That they may be secured from eternal ruine, if not from temporal.

Thirdly, That the wicked and impenitent may acknowledge their own evil ways, and give glory to God, and justifie God's righteous proceedings against them: Yea often God will premo∣nish a long time, and bear long with the sins of his people, before he will execute the punishment due unto them, Isa. 42.12. Jer. 3.5. God could in a moment crush them all with his breath, yet waits long for their repentance, 390. years, 1 Pet. 3.20. a∣about 100 years, in the days of Noah whilst the Ark was a prepa∣ring, God's long-suffering waited for the repentance of the old world, by the Preaching of Noah unto them: How long did God premonish us since the first time of the first reformation, by his faithful Prophets and Ministers, to purge and cast out the leaven of Antichristianism from among us, before he would go out in Judgment against us; was not his long-suffering exercised to∣wards us from Henry 8. and Edward 6. days, unto these present times, a hundred years and upward, still looking and expecting that we would pull down the High places and Groves that Jerobo∣am built, and the Priests of Baal in the confines of our holy Land; and this was the Lord's long-suffering to us-wards, sending us Prophet after Prophet, and Precept upon Precept, to preadmo∣nish us, not willing that any should perish but that all should come to repentance; yet for all this, and the many days of peace and plenty God did give unto us, inviting us as by gracious opportuni∣ties to ammendment, we grew worse and worse, and added more abominations in the services of God then was at first, until at last

the Lord came to fight against us with the Sword of his mouth, of War, Pestilence, and Famine, as we have lately had sad experience of.

Observ. 3. That though God in mercy to his people, gives them often a long time of preadmonishments unto repentance, yet if they continue impenitent, he will come quickly against them.

That time that we look upon as long and far distant, as 100, 500, or 1000 years, is but as a day with God, yea, but a little space, and at present with him, for he is Eternity it self, without measure or number. Though it was in some ages after, that Christ came in judgment against those Asian churches for their sins, yet he came quickly against them, in a time nearer then they thought of: It is a quick and short time unto sinners when Judgments reach them unexpectedly: Though it is many hundred years ago that that proud City and Scarlet Whore began her raign, as Queen, and the time of her raign being for 1260 days, yet it is said, Rev. 18.2. Babylon is fallen, Babylon is fallen, and is become the habita∣tion of devils; that is, God sees it as already done for the certainty of it, and all things future are as present with him. And though it is above 1600 years since Christ ascended, yet he says Rev. 21.20. Surely I come quickly, Amen. The people of the old world, and of Sodom and Gomorrah, thought the day of God's vengeance afar off, till they were all swept away with the desolating judge∣ments of God. Who would have thought in K. Charls his time, when Revelling, Quaffing, Dauncing, and all vanities were in their Throne, that God should come and write a sentence of de∣solation and misery on himself and Kingdom, as on Belshazzar, Dan. 5.4.5, 25, MENE, MENE, TEKEL UPHARSIN. The day is thy Kingdom taken from thee, and given to Darius the Median, ver. 30, 31. Therefore if we be found in the same transgressions with our predecessors▪ let us not be secure, but fear and tremble, left the same judgments overtake us also: Happy is the man that feareth always, saith the Wise-man, Prov. 28.14. Let God's judgments come sooner or later, they will come quick enough upon secure unrepentant sinners; It is too late to prevent the fire when the house is in flames. O let that Proverb in Ezek. 12.22. be no longer used in Israel, saying, The days are prolong∣ed, and every vision faileth.

Observ. 4. That God's people and Churches fare the worse for the entertainment of the wicked among them.

All of the church of Pergamus were not Balaamites or Nico∣laitans, but that they had them among them that held their abo∣minable doctrines, yet however, for free toleration of them, Christ will come against them all, not only against the wicked, to fight against them with the sword of his mouth, but also, I will come against thee quickly, thou whole church of Pergamus, for suffering these abominations in the midst of thee. The church of

Thyatira had the same check for suffering the woman Jezabel a∣mong them; and at last, together with the church of Pergamus, were both wrap'd up in the same desolating judgment and misery, for the entertainment of these abominations among them. Liber∣ty to sin is no part of that liberty with which Christ hath made us free. Faithful ones may plead for liberty for different things and judgments, in themselvs not simply morally evil, or against the positive Laws of God; but for for spiritual or carnal adulteries, such must needs be either the advocates of Antichrist, or the de∣vils, that plead for their sufferance and toleration: As there are va∣rious diseases in bodies, so they have their various medicines: If the distemperature grows high and inflames, it may endanger the death of the body: So it is in Christ's mystical body, his church, if the distempered gangrene grows high and spreading, and ulcerate, it may endanger the whole vitals of that church. As there are in natural Physick, blood-lettings, evacuatings, healing, corroding and cauterizing medicines; so in our spiritual Physick there are variety of Medicines, sutable to all the distemperatures of the body, the church; and they that use Lenitives or healing Medicines, when the disease calls for corroding or cauterizing Plaisters, are but merciless Physitians, and will kill and murther, rather then cure and save alive.

Object. But you will object, How is the justice of God vindica∣ted, if he smites both godly and ungodly together, for the sins of the wicked among them?

I answer, If the godly in a church do connive, freely tolerate, or wink at the sins of the wicked, they are come partakers with them also therein, so also justly in their judgments and miseries. The churches, and faithfull, in Pergamus, and Thyatira, were just∣ly visited by God, for suffering the doctrines of Balaam, Nicolai∣tans, and Iezabel among them, and righteously wrapt up in one common calamity, with the Balaamites and Nicolaitans.

But secondly, if the faithful in a Church do protest, declare a∣gainst, and endeavour as much as in them lies, and by all lawful means for the purging out of the evil and erroneous persons and doctrines among them, they have done their duty towards God, and delivered their souls from guilt. Though the common cala∣mity and judgment of God on the wicked may reach these too, without any derogation to divine justice; for it toucheth not them as a judgment, but as tryals, and for other good ends of God: Jeremiah, Daniel, Ezekiel, and other faithful servants of God, suffered very much in the Caldean captivity; yet not as for their own sins, but for other especial ends of God: But very often God doth and will save his faithful ones, as wheat amongst the chaff, by a temporal salvation in the midst of judgments, and destruction of wicked ones round about. God will call out righ∣teous Lot from Sodom, and will provide Noah an Ark, when he

comes with flames of fire, or flouds of desolating waters on the wicked world, did not God's persevering providence and special mark of grace appear in this Nation in preserving and keeping many precious graines of Wheat amongst all our chaff, in this late day of our winowing and tribulation. And many where∣of as it were, were taken by the hand by God; as righteous Lot and Noah, and Arks provided for them by God to pass from Sodome and the wicked world, over the flouds, into a land of rest, the Mountains of Ararat; I mean the wildernesses of America. And so indeed the faithful witnesses of Christ, by the Dragon's powring out of flouds of persecution after them, fled into the wil∣derness, and were there preserved for some times, until the day of wrath was over. Therefore when you see your faithful Lots, Noahs, &c. fly from you, or called by God to places of security, look then for desolating times: Isa. 26.20, 21. When our Hal∣c••••n birds, as Swallows, &c. fly from us, it is a signe of approach∣ing winter: So when good and godly men are removed out of their places, or driven into corners, then observe it as a true Pro∣gnostick, Judgment and Indignation is nigh at hand.

Observ. 5. When God is wrath with a people, he turns his sweet∣est mercies into the most terrible judgments.

The word of God's mouth, which is the staff and comfort of his people; he can turn unto the voyce of Trumpets, and as the roaring of many waters for terribleness. When we keep close unto Christ, then all things are ours, Friends, Servants, Riches, chil∣dren, and our Tables are mercies to us: But when we are become enemies to Christ by evil works, then Friends, Servants, Rich∣es, Children, our Tables, and all are become snares unto us. When the King frowns on us, all his Courtiers and Nobles will do it also: Whilst God is our Friend all the whole creation will serve us freely; but if he frowns all will conspire and rebel against us: His Angels, whom he formerly commanded for our safety to pitch their Tents about us, will then be commanded to come with slaughter weapons against us. When a mans wayes please the Lord, hee maketh his enemies to be at peace with him, Prov. 16.7. Babylon could never have hurt Zion, till Zion had offended: When Pergamus, Thyatira, and the rest of the offending Asian churches forsaked God, instead of the powerful sword of Christ's mouth, or word of grace, in convincing them of sin, and mortifying their corruptions, or speaking comfortably to them, he sends forth another word, a word of judgment and indignati∣on, commanding their adversaries to go forth with their destroy∣ing weapons, either of War, Pestilence, or Famine, to sweep them off from the land of the living, that their place should be no more found. O therefore let us be sure to keep God our friend.

Vers. 17. He that hath an ear, let him hear what the Spirit saith unto the Churches. To him that overcom∣eth, will I give to eat of the hidden Manna, and will give him a white Stone, and in the Stone a new name writen, which no man knoweth, saving he that receiveth it.

He that is wise and hath an understanding heart amongst you, let him consider those premonitions which I have so often incul∣cated, lest the judgments threatned for your sins overtake you; and therefore, hear what the Spirit saith unto the Churches. To him that overcometh will I give to eat of the hidden Manna; as if Christ had said, although I will come against the wicked ones in the church of Pergamus and fight against them with the sword of my mouth; yet, to him that overcometh, that is, that opposeth and escapeth the temptations of those pernicious doctrines amongst them, and keep themselves undefiled therein, to them will I give to eat of the hidden Manna. Here some difficulty or interpretati∣on offers what is meant by this hidden Manna; many assert it to be Christ, which is that invisible food received by faith, accord∣ing to John 6.32, 33, 34. which cometh down from Heaven, and there typified forth by Manna; but, saving due reverence to the learned that goes that way, I cannot joyn with them singly in that Interpretation: for,

First, It is here called hidden Manna, or strange Manna, not as yet undiscovered, now Christ was the known and manifest spi∣ritual food and Manna unto all believers; and so that of John 6.3. is brought thereby to verifie it, and allude therunto.

Secondly, Every believer hath Christ already as his spiritual food and Manna, and therefore it is but a surplusage and tautolo∣gie to promise that as a crown and reward to the conquering faithful ones which they enjoy already, even from their first day, or in their lowest state of faith; therefore surely it must be som∣what more then Christ spiritually eaten by faith. Manna was the food that came down from Heaven that God gave to his children of Israel in the wilderness, Exod. 16.14, 15. &c. And as An∣tiquity and Iewish Rabbies testifie, in the eating thereof is repre∣sented all sorts of meat to the taste that the appetite or curiosity could wish for; and therefore it was a fit Type for to represent Christ by, who was the true bread of life that could fill and an∣swer all our necessities, and that he that should eat thereof should never hunger more: but this is a hidden Manna, a strange secret bread of life, not yet made known by enjoyment that is here pro∣mised, it is but a variation of the former promises of a crown of life ver. 10.11. and to eat of the tree of life in the midst of the Para∣dise of God, and ver. 18. And I will give unto him the morning

Star, and write the name of my God upon him, and put on him the white rayment, &c. all these are but various expressions of the future eternal blessedness that the conquering Saints shall enjoy after the resurrection: And therefore this hidden Manna that is here pro∣mised to them to eat, is the enjoyment of Christ in such a hidden manner in that day, that it far passes our understanding for the excellency and the glory thereof, whose eating and participating will be then in a far higher Key, and on a more spiritual account, then now we can possibly in the state of weakness enjoy and com∣prehend; and therefore it is here called the hidden Manna; and as another additional degree of blessedness to this hidden Manna there is annexed, And will give him a white Stone, and in the Stone a new Name written, which no man knoweth, saving he that receiveth it. Some take this Stone to be the Stone of free absolu∣tion and free justification by Christ, as having allusion to that ancient practise among those Common-weals that were govern'd by a Democrasie, as Athens, Sparta, &c. who when any person was accused of a crime, they that absolved and acquitted him, cast into the pot a white Stone, and they that condemned him cast in a black Stone; and so according to the number of the Stones, the person was either acquitted or convicted: and that this was their judicious custome, Ovid testifies in his 15. Book of Metamor.

Mos erat antiquis niveis atrisque lapillis. His damnare reos, illis absolvere culpâ:

So in allusion to this practise say they, there is a free absolution and acquittance given to them that overcome, by Christ, and a white Stone given them wherein there is a new Name written, that no man knoweth but he that receiveth it; that is, say they, it is new and strange to the knowledg of those that have it not, or are in the state of nature, and no man hath any certain knowledge there∣of but he that receives it. But this is not all that is promised to the conquering christian, for the white Stone of absolution and adoption, he hath in the very first day that he undertakes his chri∣stian combate by faith; for he can make no progress at all in this spritual conflict, unless he hath first received the white Stone of justification, absolution, and adoption by faith: And though indeed no man knoweth the name and nature of this Stone saving∣ly, but he that receiveth it; and so indeed unto the unregenerate and unbelievers this Stone hath a new name and nature written thereon, that they can have no certain knowledg of: But unto a believer and the faithful christian combatant, this white Stone of absolution and justification is no new thing unto them at all; for this white Stone that is here promised, is but an additional pro∣mise of other tearms, and variableness of expressions of that

blessedness that the overcoming christians shall enjoy in the world to come; therefore as unto them, it hath a new name also, and this expression hath rather allusion to that practice of the Anc••ents, who were accustomed to give a certain white Stone with some such In∣scription in it as Detur Vincenti, to those that got the victory in plays and games. And this the Ancients accustomed, as Aretus testi∣fies, and we as yet retain some practises answerable thereunto; as when we set up a silver sword for the Master or conquering Fencer, a golden Ring for the best Dancer, a golden Cup for the best Racer or Shooter, or a Golden Ball for the best Runner. These are as several prizes set forth for him that overcometh in their respective games and pastimes amongst men. To which the spirit here does allude, and promiseth him that overcometh in his christian combate, the white Stone, wherein there is a new Name written, as a prize of his victory and conquest; and it is such a stone, that there is a new Name written therein; that is,

First, There is such an excellent glory in this white Stone or prize of victory, that is as yet most strange and secret, and that never mortal eye yet saw, and so unspeakable, that the heart of man cannot conceive the glory thereof; for the Name of God is written on it, and of the City of God, and of the new Ierusalem that comes down from Heaven, cap. 3. 12. and no man can perfectly know or describe this glorious new State and Crown of life, or this prize of inestimable glory, this white Stone wherein this new name is written, but those that shall receive it in the last day. We know what manner of men we are at present, but we know not what manner of men we shall be that day, before it be revealed to us: we know now but in part, darkly, as in a glass, by medium, figures and resemblances, as a crown of life, white rayment, hidden manna, white stone, new name, and the like; but then we shall know it as we are known.

Secondly, This white Stone or prize of glory, is said here to have a new name written on it, in respect of the strangeness of the dispensation thereof: And this is Christ's own new name, which the world is yet ignorant of, cap. 3. 12. little do the world think to see the despicable and afflicted state of Christ and his Saints, that he hath another new Name for himself and them, that no man knew but he himself: cap. 19. 12. and what is that new Name? Peruse the subsequent verses, and you shall find, His eyes were as a flaming fire, and on his head were many crowns, and he was clothed with a vesture dipped in blood, and his name is called the word of God, and out of his mouth goeth a sharp two edged sword, that with it he should smite the Na∣tions, and he shall rule them with a rod of Iron; and he hath on his vesture and on his thigh a Name written, KING OF KINGS, AND LORD OF LORDS. And the same new Name is here written upon the conquering Saints, and they are made co-part∣ners with Christ in this his Kingdom; see the 26. and 27. vers. of this cap. and cap. 3. 12.

Is it not a strange and new thing think you, for the poor af∣flicted broken and despised christians, to receive this white Stone or price of victory, to sit down with Christ in his Throne and to rule the Nations with a rod of Iron? This is indeed a new thing and a new Name, both to themselves and others also; and yet it is here promised as a prize, crown, and reward of their faith∣ful perseverance and conquest, which when they receive it, they shall fully know and comprehend it; but as yet it is a new Name written that no man knoweth but he that receiveth it. The Note hence is,

Observ. That God hath reserved and treasured up unspeakable glory for his conquering Saints.

It is a new Name that no man knoweth, a hidden Manna, a spiri∣tual participating of Christ that is above our understanding, a new and joynt power given to us, by and with Christ, that we at present are uterly ignorant of; yea, it is such a prize of glory, that eye hath not seen, ear hath not heard, or the heart of man cannot comprehend: And therefore in 2 Cor. 4.17. it is cal∣led a most excellent and eternal weight of glory; and therefore here in this 2. and 3. cap. this prize, this crown of glory, is set forth under various and divers figures and resemblances, which are sensible and apt for our capacities; as ver. 7. under the Tree of life in the Paradice of God: ver. 10. under the expression of the Crown of life: ver. 17. of the hidden Manna, and white Stone, and new Name: ver. 26. of power over the Nations, and of the morning Star: in cap. 3. ver. 5. under the name of white Rayment, and Book of life: ver. 12. of a Pillar in the Temple of God, the Name of God, and the City of God: and in ver. 21. of sitting on the Throne, with Christ in his Throne, as Christ hath already sate down on the Fa∣ther's Throne. All these expressions are taken up by the Spirit, to represent unto us the inestimable weight of glory, that is set forth as a prize, and treasured up by God for all faithful perseve∣ring and overcoming christians: And therefore let us all so run as we may obtain.

Use, But by the way here is an Use of Reproof, upon such that would now at present catch at the Crown before the coronation day: You must first overcome before you raign, unless you will raign without Christ; it is a hidden Manna, a new Name; it is not meat for this corrupt world, nor a work for this generation; It is a white Stone, wherein a new Name is written that yet no man know∣eth; it is not a dispensation for this corrupt age, it is an excellent and eternal weight of glory, reserved for the new World, the Gol∣den age, the new Jerusalem, the new Heaven and Earth, where∣in dwelleth righteousness; and this will be produced in God's appointed time, by the almighty power and arm of Christ, who is the great captain, conductor and leader unto this glorious day; and therefore al such as pretend to lead and advance to this day

otherwise then by a placid submission to the providential dispen∣sations of God in the world, they only set up stumbling blocks for themselves and their followers to fall by: They that will rule with Christ must overcome with Christ; they that will sit with him in his Throne, must first pass to it as he did, by a conquest over sufferings and temptations, 2 Tim. 2.12. Rom. 8.17. If we suffer with Christ we shal raign with Crist; for this crown is gotten by the way of the cross; but to seek it by Swords, Pi∣stols, Rapines, and Blood-sheds, you may obtain a crown and Kingdom in the World, from the Prince that ruleth in the Ayr, and the children of the World; but never from the Lambe that sitteth on the Throne. O therefore returne to this true Lamb of God and his Lamb-like condition, or else he will become a Ly∣on against you, and for your highmindedness and sins of rebelli∣on and blood, will come against you quickly, and fight against you by the Sword of his mouth. O kiss the Son least he be angry.

Vers. 18. And unto the Angel of the Church of Thyatira write, These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet like fine brass.

Here it is evident who ••t is all along that gives these premoniti∣ons to each church, it is Christ the Son of God, who in the for∣mer verses is called the Spirit, for his spiritual appearance in the likness of the Son of man. In the first cap. from vers. 13. to 16. this Son of God that appeared unto John in the likness of the Son of Man in the midst of the seven golden candlesticks, gives a general discovery of himself unto John in all his attributes, as God and Man, as King, Priest and Prophet, as the Saviour and Preserver of his church, also as a just Judge and avenger of his e∣nemies. But now when Christ appears with the particular charges against each church, he takes as it were his attributes asunder, and cloaths himself with that attribute which is most suitable for the present condition of the church that he is to deal with. To the churches of Ephesus and Smyrna, which were the most sound and sincere, he appears under the attributes of a merciful Father who was dead and is alive, ver, 8. and of a gracious preserver of his church, ver. 1▪ who holdeth the seven Stars in his right hand. But now unto the churches of Thyatira and Pergamus, which were more debauched and unsound, Christ manifests himself in a far different resemblance and posture, having a Sword with two edges proceeding out of his mouth in his appearance towards the church of Pergamus, and here unto Thyatira, like one that hath his eyes like unto a flame of fire, and his feet like fine (or burning) brass. This is a posture of indignation and wrath; for eyes sparkling like fire, betokneth wrath; and feet like fine brass, readiness of exe∣cution:

Here Christ from head to feet is presented in a fiery co∣lour: This is Christ's posture when he goes out in judgments a∣gainst a church or Nation, when he goes out to war against his e∣nemies, he puts on this fiery posture, Rev. 19.11, 12, 13. See more hereon cap. 1. ver. 14, 15.

Observ. That when Christ goes out in judgment against a people, his appearance is very dreadful.

The Prophet Malachi speaking of the coming of Christ, when he comes who may abide the day of his coming? and who shall stand when he appeareth? For he is like the Refiner's fire, and shall sit as a Refiner and purifier of silver cap. 3. 2, 3. A Refiners fire is the hottest, it melts, purges, consumes, and is terrible; such a fire is Christ in his judgments: When he comes to destroy Antichrist and his Kingdom, Paul says, 2 Thess. 1.8. He shall come in flames of fire. Have not most of our western Nations, as Germany, France, England, Scotland, &c. seen this terrible appearance of Christ of late in his judgments among us, who hath laid many Kingdoms and Nations almost in the dust, destroy'd many anci∣ent Families, Houses, Cities, Townes and Countries by the Sword, and yet who layes it to heart? And yet Christ will be more terrible, for the great day of his wrath is at hand, and who will be able to stand? Rev. 6.17. The great ones of the earth that are found fighting against him, shall that day call for the Rocks and 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 ma∣nifest, 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 King∣dome.

Observ. 2. Christ is very zealous and intense on the punishment of delinquent Churches.

Christ comes all in a fiery posture against Thyatira, and with∣all 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 car∣riage, 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 zeal∣ous 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 quick∣ly 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 ••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: 'Tis true O church of Thyatira, I must acknow∣ledg thy works of grace, as thy true love towards me, which hath produced and brought forth in thee the happy fruits of thy zea∣lous 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 there∣of; 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 be∣cause 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 bo∣dy. So it may be in a church, a body politique; it may be ca∣tholiquely 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 per∣son 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 good∣ness does call them ours, because they are acted by the instrumen∣tality of our souls, as passing through our wils, affections and un∣derstandings; and here love or charity is put in the first place a∣mong 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 opi∣nion, and never come to a lively faith, Secondly, I say, love is here proposed as first in order, as being the most excellent Go∣spel grace, 1 Cor. 13. throughout. Now abideth faith, hope and charity, but the greatest of them is charity; its precedency lies in this,

1. In that it perfumes and enlivens all the other graces; faith it self is dead without it; And to suppose a faith without love, is to suppose a man without a soul: The gifts of prophesies, tongues, and miracles, are but barren and usless things without this.

2. This hath for its object both God and Man; we exercise our faith and hope only towards God and his promises, but our charity is extended both towards God and Man: And therefore

love is called, Rom. 13.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fulfilling of the Law; it is the whole sum and hinge on which the commande∣ments turn: In this one word charity, both the Tables of the de∣calogue are abridged.

3. It excells in that it is the greatest note of our interest in God and Christ: Faith is that giveth right unto the promises, but love is that giveth life to faith: It is the very soul of all our graces; If we gave our bodies to be burnt for Christ and had not charity, it will profit nothing, 1 Cor. 13.3. By this we know that we are passed from death to life, because we love the Brethren, 1 John 3.14. and Ia. 1.12. The Crown of life is promised to them that love God, and Rom. 8.28. Love is made the very discovery of effectual calling and election.

4. Love excells in that it is the perfection of the Law; it is the very end of the Commandments, 1 Tim. 1.5. and were Love but perfect in us, it would make us perfect Keepers and Observers of the Law both towards God and Man. Love knits the Members of Christs Body together, and so perfects his Bo∣dy: It unites us to God, and so maketh the perfecting of divine love in us, 1 John 4.12, 17. and here it is we are commanded twice to put on love above all things, 1 Pet. 4.8. and Col. 3.14. but once above all things to take the shield of faith.

5. And lastly, when faith, hope patience, and all other graces ceases, charity abideth. Love is not only a portion for the Saints in this life, but in the other also; then we shall love God and Christ when faith and hope ceaseth; therefore justly did Christ in this place, and the Apostle in 1 Cor. 13.13. give it the precedency above al other Graces of the Spirit.

2. Love brings forth another grace, service, external wor∣ship and obedience; him whom we love we obey, we serve, we honour and worship: The service of love is most intense and effectual. When Christ communed with Simon Peter, John 21. and asked him thrice, Simon Son of Jonas, lovest thou me? Yea Lord thou knowest it, saith Peter; Christ answered feed my sheep: The more love that Peter manifested, the more service and duty was put upon him. Services that we perform to God, not out of love, but formality or custome, are but as scabbed or lame Sacrifices under the Law, which the Lord hated. Right ends in our services are,

• First, Love and zeal to God's glory.
• Secondly, Love to the obedience of God's commandments.
• Thirdly, Love to the edification of others.

These ends makes us a true and sincere worship, love goeth through all, and is the fulfilling of the Law.

3. Thyatira is approved for her faith, made lively and effectu∣al by love. True faith is never seperated from love, they go hand in hand together; but love hath the precedency for the rea∣sons

aforesaid, though faith is first in order of nature; for faith is that grace that gives the first being unto a christian, but love is the perfection of that being: There must be first a knowledge of God, and assent unto his truths, which is the first act of faith, before we can love that God or his Truths; but withal I say, there is so inseperable union between these two graces, no soon∣er hath faith a being and a body, but love comes to animate it, to make it sound, lively and perfect.

Observ. hence Note, That it is not a bare opinion or entertain∣ment of the truth, that is a true lively faith, but that that worketh by love.

Many will one day say, we have prophesied in thy Name, taught in thy Name, cast out devils in thy Name, professed and beleiv∣ed thy truths; and yet the Lord will say unto them, I know you not; and all for want of this grace of love towards God and his Saints. A sound and true faith contains in it these three princi∣pal ingredients, that gives the very form and being to it.

First, A sound distinct knowledge of the thing believed: I know and am perswaded, saith Paul, Rom. 14.14. Persons that are ignorant of Gods promises, and of the word of eternal life, can never believe aright.

Secondly, A firm perswasion strongly assuming the heart. As a sound believer must not be an ignorant soul, so must he not be a wavering-minded man, but must have an undeceivable certain∣ty and truth in that he does believe.

Thirdly, A confident resting and rejoycing with satis∣faction unto the Soul, surely looking to enjoy that it does beleive.

True faith hath these four acts and degrees in it, 1. Knowledge, 2. Assent. 3. Adherence. and 4. Assurance. A believer may have the three first acts, and want the latter; and a sound beleiver and a justified person. Though God for causes to himself known may never give the grace of Assurance, yet that faith that only knows God distinctly to be a God of salvation in his promises, to repentant sinners through Christ, and so takes him and adheres unto him in the love and truth thereof, doubtless that soul shall never be a cast-away, though God's presence of assurance and joyful satisfaction be never manifested unto him. If we be sa∣ved it is enough, though God reserves his comfortable presence and inward love for us unto another world.

4. Thyatira hath another excellent grace, and that is Patience, or sufferance with patience, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carries it in the Greek. A wicked man may suffer affliction, but not suffer with patience, without murmuring, swearing, or blaspheming as the godly doth. The wicked may haue patience perforce and un∣willingly, when he cannot help it, the afliction being above his reach to remedy; but the godly is patient as it is an effect of love;

because he loveth much, he is ready to suffer much with constancy and patience, as Jacob served two seven years hardship for his beloved Rachel; so a faithful soul is ready to suffer all afflictions, chearfully, and with much patience all the years of his life, be∣cause he loves God and Christ, and so accounts the afflictions of this life not to be valued with the glory that shall hereafter be re∣vealed to all those that love God.

5. Thyatira was a growing fruitful church, her latter works were more then her first, done upon better grounds, and better prin∣ciples. From whence Note,

Observ. That the gracious works of the more grown Christians doe exceed those of the younger sort in soundness.

The Neophites or young Christians may be more zealous then the approved Presbiters of a church, but the latter zeal is better ••egulated and more sober then the former: When I was a child (saith Paul) I spake as a child, I did as a child, I understood as a child; but when I became a man I put away childish things: So it is in our spi∣ritual growth, in our first birth; we are very childish, and zealous of small things; external circumstances in worship, we then look upon as great things; and if a painted window, a cross, a su••pless, a cope, &c. stand in our way we presently stumble at them, and think it the most acceptable service we can perform to God, either to burn them, or break them to peices as Antichri∣stian trumperies. Again, if we come a little higher, then we spend most or all our strength about the defence of external forms of worship; as whether Presbitery, Independency, or the way of the Anabaptists so called, be the righter way. This humour too is most prevalent in the Neophites; but the waightier things of God and his Law, is for the elder and stronger sort: The one thinks to catch Heaven by Tything Mint and Anniss, by being very intense about the smaller things of the Law; but the other ••ot leaving the first undone, falls upon the kernel and substance of Religion, which is fit meat for stronger men▪ The grown christian's graces excels the younger, as his love is more sound; he loves not for interest or opinion sake, as many young ones does, but he loves the brethren, on this ground as being members of one body, being made partakers of the same divine truth with himself.

Secondly, His service is more cordial in respect of the larger experience of the goodness of God to his Soul, he hath often met God's presence in his ordinances, then the younger christian hath; and therefore needs must his desires and affections excell unto God's Ordinances and worships, seeing he hath of••ner met God therein, as in a special habitation of his glory.

Thirdly, An old christian's faith is sounder then the younger; he believes not because he hath heard only with the ear, but he be∣lieves because he hath seen, tasted, and experienced the truth and

faithfulness of God and his promises to his soul, which the other it may be as yet has not attained too.

Fourthly, His patience is more tryed, more refined then the younger.

Fifthly, and lastly, In effect all his graces are sounder and bet∣ter circumstantiated then those of the younger christians, for ends, for grounds, for manners, for time, and in all other circumstan∣ces whatsoever: Therefore it is our duty to strive, that our last works may be more then our first; otherwise shame unto us as unprofitable servants.

Vers. 20. Notwithstanding, I have a few things against thee, because thou sufferest that woman Jeza∣bel, which calleth her self a Prophetess, to teach and seduce my servants to commit fornication and to eat things sacrificed unto Idols.

Yet nevertheless O thou church of Thyatira, though I do ap∣prove and encourage thy gracious works of love, faith, seruice, and patience, and commend thee for thy proficiency in them; yet I have a few things, certain offences to lay in charge against thee. Hence Note,

Observ. If our sins be few and great, though our graces be many and eminent, yet God will come against us for them: Few great and scanda∣lous sins, are as dead flies in pretious Oyntment, it will defile the whole box of spiritual graces.

God will not Inhabit quietly and at peace in one mansion with sin and wickedness. If Ephraim will have Idols, God will let him alone: And if Israel will uphold wickedness (though his own pe∣culiar people, who were abounding in sacrifices and holy ser∣vices) yet that shall not priviledge them from a Babylonish capti∣vity. If his own select people will turn wild Olives and cruci••••e the Lords Prophets and his Christ; he can cut them off, and make them a desolate and dispersed people, upon the face of the whole earth. Thyatira had many excellent graces, and so had Ephesus, Smyrna, Pergamus, &c. yet for their sins (and especi∣ally those of Idolatry and Fornication, the corrupt doctrines of Balaam, Jezabel, and the Nicolaitans) God came against them in judgment and fiery indignation, and removed his candlesticks from amongst them, and left them desolate. If we conceive our graces of Faith, Love, Service, &c. will secure us from the wrath of God, though we admit Antichristian doctrines of Idolatry, false and evil worships among us, we shall be much deceived. Doubtless many of our former Bishops were ve∣ry godly men, as Jewel, Downham, Usher, Hall, Davenant, &c. yet their real graces and holiness, could not stop the hand of God in going forth in wrath against the Antichristian practises and false

worships tolerated and allowed in the churches of Eng•• 〈…〉〈…〉 only could deliver their own souls; but they themselves 〈◊〉〈◊〉 main, and the whole function shall smart for it in the day of 〈◊〉〈◊〉 Lord's indignation; and though some of them were godly and pious men, yet for their tolerating and conniving at false doctrines and worships, they themselves shall suffer in the common judg∣ment, but their pious and gracious souls shall be saved so as by fire; not that of Purgatory first kindled in the Popes Kitchen; but by the fire of afflictions sanctified unto them by that fire of purging and cleansing away our dross, to wit, God's Spirit and Word. We are therefore to look to it how we admitt offences amongst us; though they be but few, they may draw God into judgment against us; and though they may not at present un∣church us, yet if held unrepented of, they may provoke God to come against us quickly with the sword of his mouth. O let no man plead for toleration of sin, false doctrines or worships from the Primitive practises or presidents of the first churches; so as they sinned first in these particulars, so they were made the first examples of God's wrath and justice. It is but a sad saying of some, That their present churches are as sound, straight and holy as the Primitive ones: They had their drunkards, incestuous fol∣lowers of the doctrine of Balaam, the Nicolaitans, and Jezabel; and we, say they, in our Parochial churches have not worse. Alas! they are now made unto us examples of God's righteous judgments for those and the rest of their sins, and their very habi∣tations given unto the cursed Mahometans, and their off springs turned Barbarians and Heathens; and if we be found in the same sins and transgressions with them, O, May we not fear the same desolating judgment; Let us not contemn the long-suffering of God, but speedily repent and do our first works: So far should we be from boasting on that account, that it should rather be unto us just matter of grief and sorrow. But to proceed,

The charge against Thyatira was, That thou sufferest the woman Jezabel who calleth her self a Prophetess to teach and deceive my ser∣vants &c. This woman Jezebel here mentioned, doubtless was a she Prophetess of the Nicolaitans, and that she was one of that Sect, is evident from this, that she comes with the same cursed Nicolaitish doctrines in the 14▪ and 15. verses mentioned, teach∣ing and drawing God's people to Idolatry and Fornication. First, herein appears her impudence, who contrary to the modesty of her sex and Apostolical prohibition, yet she takes the name of a Prophetess upon her self, and to teach publiquely contrary to the Apostle, 1. Cor. 14▪ 34. Next observe her falsity and deceit; she is a Prophetess, and why, it is only to deceive and seduce Christ's Servants. Thirdly, observe the ways and means of her seductions, it is by false doctrines, by teaching Idolatry, and communicating in the Sacrifices of Idols, and Fornications to be

things indifferent, for I always take these to be two great distinct sins and errors of the Nicolaitans, Idolatry and Fornication; and not only Idolatry, which is a spiritual Fornication or Adultery, for Balaam's advice was not only that the children of Israel in the business of Baal Peor, Mumb. 25.1, 2. should fall to Idolatry, but to fornication also with the Midianitish women; so also Jezabel, Ahab's wife, who provoked him to set up Idolatry unto Baal in Israel, 1 King. 16.31, 32. compared to 1 King. 21.25. was also a notable Adultress, as by that of 2 King. 9.22. What peace whilst the woredoms of thy Mother Jezabel and her witch-crafts are yet in great number, and her carriage being ac∣cordingly impudent ver. 30. doth convince her whoredom; for she painted her face, and tyred her head, and looked out at win∣dow; the posture rather of a Strumpet then of Majesty, as some would have it: And therefore Balaam and Jezabel are here fitly brought in by the Spirit to personate this lewd Nicolaitish Sect, and their great Prophetess in the church of Thyatira.

Observ. 1. Hence Note. That it is no new defigne of Satan's to trouble the Church with false she Prophetesses.

As there were false Prophets Balaamites and Nicolaitans in the church of Pergamus, so there was a false Prophetess and a very impudent one of the same Sect in Thyatira. If God will have he or she Prophets the Devil will be God's Ape, and will have the same: If God to honor that weaker Sex, sometimes raised up she Prophets to help his people, be sure the Divel will be upon the same work, he will have his Jezabels his Maximillae for her ser∣vice also. We find in Ezekiel's days there were false Prophetes∣es who sowed Pillows to ahe Arm-holes, 13. 1k. 18. Pro∣phesied pleasing things unto the people; and Neh. 6.14. there is mention made of one Noadia a Prophetess, she with other false Prophets, Prophesied against the building of the Temple, en∣couraged Sanballet and endeavoured to discourage Nehemiah, and the builders of it: And some such there were and will be in all ages, who with their false doctrines will deceive unwary people; Simon Magus had his Helena, Carpocrates his Marcellina, Mon∣tanus had his Prisca and Maximillina; and so all erronious Sects hath their she Prophetesses as well as he Prophets; for the Di∣vel's defign thrives on both ways.

Observ. 2. False she Prophetesses are not only very bold, but ve∣ry subtile to deceive and seduce God's servants from the truth.

And therefore they are likned to Jezabel, a bold setter up of Idolatry and a subtile deceiver, as in the business of Naboth, and seeking the death of the true Prophets, appeareth. And it ap∣peareth also henbe, that this false Nicolaitish Prophetess was not only a very impudent one, for she calls herself a Prophetess to teach, but was also a very sly and subtile one, or else she could not be said to deceive Christ's Servants. I conjecture that her

practise was somwhat like the ranting Familists and Anti-scriptu∣rists of our days, who pretending some high notions and trans∣cendent matters, above the common pitch of plain and wholsom doctrine, and so flying beyond sobriety, God suffers them to fall into the snare of Satan, and to deny the Law of God as a rule to them, and to stand in awe to sin is but of a legal spirit and of bon∣dage and sin, cannot at all reach God or offend his Majesty, and then they can freely among the Heathens, as the Nicolaitish christians did of old, partake of the Sacrifices of Baal, of Bacchus, Priapus, Venus, or any of their Heathenish Idols, and can freely without regret eat of their idolothites, and joyn and commix with their corporal fornications also: High and untroden specu∣lations and novelties carries the vizor of deceit with them: whol∣some doctrine is old and plain, but novel and erroneous is held forth in most high and unintelligible motions, which false Pro∣Prophets and Prophetesses on purpose make use of to amuse, con∣found, ensnare, and deceive the easy credulous and simple people, many of these false she Prophetesses goes up and down with their new Light, new Christ, and new Gospel, and all within them, in these very days of ours a true branch of the old Gnosticks and Nicolaitans.

Observ. 3. Some of God's own faithful Servants may be deceived and carried away by the Doctrines of false Teachers.

This Jeze••el or false Lady Prophetess, had seduced Christ's Servants, and had entised them to their filthy Idolatries and Adul∣teries; we know Peter and Barnabas were drawn away by such into errour, Gal 2.13, 14 The old lying Prophet deceived the young Prophet of God and drew him into a snare which cost him his life, for a Lion devoured him, 1 Kin. 13. Christ hath fore∣told us, Mat. 24. That many false Prophets shall arise and de∣ceive many; But whence do they arise? From the bottomless Pit, and do raise such a smoake with their false doctrines, Rev. 9. that they darken the Heavens, that is, the Gospel truths that the Saints cannot clearly see their ways▪ and therefore not strange if they stumble. Did not many precious Souls stumble in the late days of Prelacy, and were turned away with their errors; and have not many stumbled in these days of liberty, and carried away and deceived by Familistical, Anti-scriptural errors and the like: But seeing these things are so, let us hearken to the advice of Peter 2 Epist. 3.17, 18. Beware lest ye also, being led away with the errors of the wicked, fall from their own stedfastness: But grow in grace and in the knowledg of our Lord Jesus Christ.

But to return to the charge which was against Thyatira, and it was because she suffered the woman Jezebel. A church is not so blame worthy for having a Jezebel, a false Prophet or Pro∣phetess among them, but for suffering, for countenancing, owning, and freely tolerating of them; this was the crime of this church of Thyatira. Whence Note,

Observ. That the toleration and indulgence of false Teachers in a Church, is a great evil.

Surely it is not the way of God nor his will, to suffer opinions in a church, that are dissonant from his truth, that will corrupt the soul with sin: Though I should plead for a just liberty for tender consciences in points disputable, and therein are not to be forced against their judgments by any outward power, to exter∣nal conformity; for that indeed is the way to bring them into the Unity of uniformity, but not into the Unity of the truth; it is a way to make Hypocrites, not Saints: Yet nevertheless I should not offer to open my mouth for a licentious liberty of pernitious doctrines or practises, that are blasphemous, idolatrous against God or his worship or the power of godliness; let such bear their censures and punishments, not only that which is spiritual and of Gospel warrant, but that of the Magistrates sword also, he is Custos utriusque tabulae: And to this end he beareth the Sword not in vain. But I would always forelay this caution, That none whose lives are sober and godly and desire to live peaceably with all in this present world for difference in judgment, should be en∣snared hereby. But for a very little space should we suffer a Jeze∣bel, and impudent, immodest or Idolatrous false Teacher in a church, we should not bear with it an hour; for that which God has really declared himself against from Heaven, we should be ad∣versaries to it also, and that which God hath a controversy with, and is against, must needs be a great evil; and the great evil of tolerating false Teachers in a church, appeares clearly in these particulars,

First; In that they blaspheme God and his authority, saying, the Lord sent them and spake unto them, when the Lord never appeared to them.

Secondly, They cross God in his designes: God calls his people to holiness, peace and unity, but false Teachers set up some ungodly Doctrines or Practises to the undoing of Souls.

Thirdly, They sadden the hearts of the righteous by their lies and vanities.

Fourthly, They corrupt the souls of God's servants, they deceive them and entice them into the snares of their abo∣minations.

Fifthly, They provoke God to become an enemy to such Assemblies as do embrace them or own them, and finally undo poor souls for ever, without repentance.

Quest. If a free toleration of false Teachers is so great an evil in a church, the Question will be, In whose power is it lawfully and juridically to remove them?

Answ. Doubtless the particular church of Thyatira that had the check, and against whom alone Christ layd the charge for tole∣rating

the woman Iezebel, had the sole power of removing the evil from amongst them: For what an unreasonable thing would it be, that God should lay the charge of this sin against Thyatira for tolerating Iezebel, were it not in the churches power there within themselves, to remedy, remove and eject that false Pro∣phetess. Christ never blames any one of those seven churches for the sins that are suffered in another; not the church of Perga∣mus for the sins of Thyatira, nor Thyatira for the sins of Sardis or Laodicea, but every one are charged particularly for their own sins: Neither are the more pure churches of Ephesus, Smyrna, or Philadelphia, empowered, commanded or authorised, either joynt in a combination, as a Classical Presbitery; or singly, as a Prelati∣cal Superintendent over the rest, to remove or reform the evils among the rest; but every one is commended apart for their re∣spective graces, and every one by it self is commanded to repent and reform apart from their sinful doctrines and practises. In the days of those seven churches, and some ages after, there was no mention of a Lording Episcopacy or Presbitery over many churches of Christ at once; but that every particular church of Christ had then full power and jurisdiction within themselves all alike and of one extent within their own boundaries, and that su∣periority in churches came in with the defection and falling away, which was fomented and nourished by the pride of the Bishops, till at last it became purely Antichristian. We know all churches are sisters, and therefore equal in power and priviledges, under one spiritual head, that is Christ, Gal. 1.18. Par in parem non habet imperium, Equals can have no power over equals, unless by usur∣pation or tyranny, or otherwise by compact; if it be only by com∣pact and agreement, as when amongst our selves and equals, we chuse our Parliament men to be our Legislators and Rulers; but if so churches that are of equal authority get a power into their own hands by agreement among themselves, over the rest of their sister churches, call it what you will, either Classical, Provin∣cial or National, surely at best, it is but of a prudential and civil In∣stitution, and to give it a divine stamp is more then it will bear, peruse cap. 2. vers. 2. last past, where the Spirit says to the church of Ephesus, Thou canst not bear them which are evil, and thou hast tryed them which say they are Apostles and are not, and thou hast found them lyars: M. Perkins on that vers. says, To the church of Ephesus, God gave a full juridical power either to admit or keep out, examine or cast out, suspend, or do any other juri∣dical act or acts whatsoever, that was needful in a true church of Christ.

The Apostles write in all their Epistles to the respective chur∣ches as distinct churches, without dependency upon any but upon Jesus Christ their Head, King and Soveraign, Act•• 15.22. 1 Cor. 5.4, 5. Rom. 1.6, 1. Col. 1, 2, 24. Ephes. 5.24. They

being all the body of Christ under one head, the Spouses of Christ to one Husband, Sisters of one Mother, Cant. 8.8. none of them are servants or slaves to the other, not Hagars but Sarahs, free and equal, all of them are spouses of Christ, of equal priviledges and authority; all of them are golden candlesticks, shining chur∣ches amongst whom Christ equally walketh, Rev. 1.12. all having equal and like power of opening and shutting, admitting and rejecting, receiving or denying. And for one church to u∣surp authority over another, is at best but a Diotrephes-like spirit, and of a Prelatical humour, which doe very little comport with the truth of these Scriptures, Mat 16.16. Act, 9.26.14.23, Rev. 2.2. Act. 1.15, 6, 2, 3. Mat. 18.17, 18. 1 Cor. 5.4, 5. 2 Cor. 2.5, 6.

Quest. 2. But another Question may hence arise, Whether the Angel of the Church of Thyatira, chief Officer, Pastor or Mi∣nister, could alone remove this Iezebel legally and judicially with∣out the consent of the church and fraternity which were in fellow∣ship with him? Or whither that which is called the power of the Keys be singly in the Officers and Eldership, or joyntly in the whole body of the church, Elders and Brethren together?

I Answer, First, understand the power of the Keys, that is the signe being put for the the thing signified, the Keys, the ensigne of Authority, for Authority it self: And this Authority is ei∣ther,

First, Supream and Monarchical; and this resides only in Christ, as he is sole King and Law-giver of his church, and so he is head of the body, and he hath the Keys of David, and openeth and no man shutteth, shutteth and no man openeth, Rev. 3.7. and so he hath the power both in heaven and earth, and executes the office of a headship and none but him, Isa. 9, 6. Col. 1.18. Ephes. 5.23.

Secondly there is a delegated or Ministerial power which is giv∣en by Christ to his church; and this is,

1, Either the power of judgment and election. Or,

2. Of Office and Authority. The whole body hath power of choosing, admitting, receiving, or of rejecting and censuring, and so the whole is above any particular Member or Officer.

But Secondly the power of Office is not in the Multitude, but in some one or more, as Pastors, Elders and the like, which they have called to this Authority and Ministerial offices, and so are in a higher Authority, though inferior to the whole, then any other private members whatsoever: So that whatsoever the whole church does judicially act or censure▪ the power of Office is to precede therein and all what is done thereby, it is still in ordine ad Ecclesiam. And hence it is evident that the power of judgment and censuring, is not a power of Office in the Brethren over their Elders as some would object, but a distinct power, and the one

is essential to a church as that of judgment, but that of 〈◊〉〈◊〉 and Rule is meerly accidental, and it may be or not be in a church, sine interritu subjecto. So hence it is evident that the whole church of Thyatira had the essential power of the Keys in her Of∣ficers and Fraternity as in one origanical body joyntly together for the removing of this woman Jezabel; for how unreasonable a thing is it to conceive that the Spirit of God should lay a chece upon the whole church of Thyatira for suffering the Idolatries of Jezabel amongst them, if it were not in theirs but in the Officers power alone for the removal of them? We should think him a hard Father or Master if not somwhat senfless and beside himself, that would would would whip all his children and servants with stripes for the neglects, miscarriages and faults of the chief Stew∣ard of the house; and shall we judge this a hard matter amongst the sons of men? And shall we not judge it far from the wisdom of God and his mercful dealings towards us, that he should put a check upoh us and come against us in wrath and judgment for tolerating evils among us which is not in our power to reform or remedy? Far be these conceits from our thoughts and judgments concerning God and his righteous judgments towards us. Doubt∣less the whole combined church of Thyatira had power to remove her scandals although the charge is superscribed 〈◊〉〈◊〉 the Angel of the Church of Thyatira woite I know thy love thy service thy faith and thy patience, notwithstanding I have somwhat against thee. The Pastors Officers or Ministers are God's Angels, they receive from God his messages and deliver them to the people; they are a•• it were God's mouth unto them, and acquaint them with the mind of God, what God hath to say unto them, either for their encou∣ragement, or for their reprehension: So this check and message here was not laid or sent only on the Angel or Pastor of Thyatira but on the whole church, Col. 1.11. Hear what the Spirit saith unto the Churches: The Angel was but the hand and instrument for to receive it; and though he should first move and lead to the removoving and censuring of this Harlot Jezabel, and yet be ne∣glegent rmiss and dormant therein; that shall not excuse this church if they be found guilty with him in the same sinful conni∣vance and compliance; for, I will give unto every one of you (saith Christ) according to their works: If you will indulge and comply with Jezabel and her cursed doctrines, you shall suffer with her but if you shall overcome and escape her falsities, you shall have a crown of life. The power of judgment and censuring is in the Officers only directively, but in the whole church formaliter and effectually; the whole church cannot act out of office, neither can the Officers or Presbiters act in judgment or censuring with∣out the aprobation and assent of the church and fraternity. Mr. Rutherford the great learned champion for Presbitery, writes thus, in favour of this way and judgment Lib. 1. pag. 49. Here grave

Beza, our Divines, Calvin, Bucer, Bullinger, Melancthon, Bu∣can, Pareus, Rivetus, Sibrandus, Iunius, Trelcatius: The Fa∣thers, Cyprian, Ierome, Augustine, Nazianzene, Chrisostome, Ambrose, Theodoret, Theophilact, require all to be done (to wit, about excomunication and censuring) plebe consentiente; and why should their consent be desired, if the Elders would do it without the consent of the people? Peter Martyr is peremptory in his Com∣mon Places Sect. 9. Unde concluditur, non absque commensa Ecclesiae quempiam excommunicari posse. And this hereon shall suffice: see more formerly in the 2 vers. of this cap.

Vers. 21. I gave her space to repent of her fornication, and she re∣pented not.

Vers. 22. Behold, I will cast her into a Bed, and them that com∣mit Adultery with her, into great tribulation; except they repent of their deeds.

Though the church of Thyatira was very faulty in suf∣fering the false doctrines of Jezebel within her, and though the abominations of this false Prophetess were highly provoking sins against the justice of God, yet God was pleased to give unto this false Prophetess▪ and to the church that entertained her, a space, not a little, but a long tract of time, to repent of her spiritual and corporal fornications; and yet ••he slighting the long suffering of God, which should lead her to repentance, and she repented not: whereupon Christ lays an Index, a mark, an Asterisme upon her, not such a mark as he lays on his elect ones of love and favour; but the contrary, of wrath and indignation. Behold, as much to say, as let all see, take notice, & admire of the righteous judgment I am going about to pour forth on this false impenitent Prophetess and her adherents; I will cast her into a bed, and them that commit adul∣tery with her, into great tribulation, except they repent of their deeds. As she hath played the Harlot under her green covertures, both in her idolatries and adulteries, and as she made her bed the place of her abominations, so I will cast her into another bed, a bed of my own making, not of Doun, or of wanton dalliance, but a bed of affliction, a bed of tribulation, and of much anguish: If nothing will cure her, if she will not hearken to my gracious precautions, if she will not repent for all my gracious dealings and long suffer∣ings towards her, I will cast her into a bed, I will make her sick unto the very heart, it shall be a bed of great tribulation, and if all this will not prevail with her to reform and amend, I will cast her into another bed, a bed of death; and not only her, but all that commit adultery with her; she alone shall not suffer for her adul∣teries and idolatries, but all those whom she hath enticed and de∣luded to be sharers and complices with her in these her abominati∣ons. Hence Note,

Observ. 1. God is very long suffering and merciful towards the worst of sinners.

God gives this woman Jezabel, most corrupt in doctrine and manners, a space, a long space or tract of time to repent: God forbore the old sinful world a long time under the preaching of Noah, before he brought the Flood upon them, to sweep them away for their transgressions: God suffered long also Sodom and Gomorrah, most vile cities in abominations, before he sent forth fire from heaven to consume them: How long did God suffer the provocations of his own people Israel, in idolatries, murmurings, oppressions, injustices, adulteries, &c. from one age to another, before he would remove the habitation of his glory from Israel, yea after they had put the Son of God to death, through their wic∣ked malice and enmity towards him; yet how willing was God to call them to repentance, by sending his Apostles and Ministers among them, to bring them to the faith, if possible, and so be sa∣ved: and waited long upon this work, for fifty, sixty years, and upward, until the days of Vespasian, when Titus overthrew the city of Jerusalem, when the Jews were sold for a groat a head, and not one stone left upon another in the Temple, as Christ had foretold for their obstinate impenitency and wickedness? How long did God forbear us in this Land for the abominations among us; sins of Jezabel of a bloody nature against the Saints and Prophets of God, besides the many superstitious Will-wor∣ships, idolatries, and fornications permitted and countenanced, as it were by authority, for some series of years, before the Lord did break out against us in wrath and judgment? All this connotes unto us the gracious nature of our God, that he is a God merciful, gracious, long-suffering, full of bowels of compassion, ready to forgive and remit the very worst of sinners, as persecutors, ido∣laters, adulterers, Jezabels, Balaamites, Nicholaitans, and what not? upon their repentance, and turning from their sinful ways unto God and holiness: Therefore, (O sinner!) never complain against God for want of grace or long-suffering towards thee, if thou perish, the fault is thine own, through thine own perverseness and unbelief, and not God's, for want of grace, mercy, or giving time enough of repentance to thee.

From the remarkable word, Behold, Note,

Observ. 2. That Gods judgments upon sinners are to be remarked and taken notice of by all wise and godly persons.

Behold! saith Christ, what I am bringing upon Jezebel and her wicked associates, for their abominations: consider of it, it is for an example to you, that if you be found in the same transgres∣sions with her, you shall be partakers with her in her judgments. God always forewarns of evils before they are coming, that his own precious ones may be secured and saved in the day of wrath: in Rev. 18.2. the Angel cries out with an Ecce, Babylon is fallen,

Babylon is fallen, many hundreds of years before the real accom∣plishment thereof; and to what end? That the godly may con∣sider and take notice of her abominations, and of the wrath and judgments denounced against her, that so they may com•• out of her, and not be partakers with her sins, lest they be partakers with her plagues also: How many voices of the Lord's Messengers, and Trumpets, are gone forth with a Behold in their mouths, that the Lord is coming in fiery indignation against all workers of ini∣quity, and yet who lays it to heart?

Observ. 3. It is most just with God when he makes the occasions and instruments whereby we have sinned against God, to be the instruments of our punishments and chastisements.

If we turn our Tables into surfetting and drunkenness, it is just with God to make them a snare unto us. If we make wine, or our lusts our god, God can make wine and our lusts to be our executi∣oners, in shortning our days by intemperancy. If we make gold, riches, or honour our Dalilah, God may justly lay a wedge of gold in our way, as he did to Achan; or honour, as unto Absolom, un∣to our utter ruine and destruction. If Jezabel affects her bed and close covertures for her whoredoms and idolatries, God can just∣ly make that bed of folly, a bed of great tribulation to her. If we please our selves in the society of evil companions, those very consorts of ours, God will make them rods of affliction to us: for how sad will it be unto the wicked in the last day, when those that were companions in sin and wickedness, shall curse one another for their wicked examples and encouragements to evil given to one another in their life time: Thus God punishes sin by sin. If Pharaoh will have a hard heart against the Israel of God, God will give Pharaoh a hardned heart in judgment: God hath his hand so far in sin, as in justice he can turn it to a punishment for sin; and this is according to the equity of that of the Poet:

N••n Lex est justior ulla, Quam necis Artifices arte perire sua.

Observ. 4. Great and grievous tribulations and judgments attend not only false Teachers themselves, but their followers also.

The Bed in the days of health, peace and quiet, is the place of solace, rest, and comfort; but in the day of affliction, sickness, or tribulation, it is the receptacle of our griefs, sorrow, and anguish: All the night long (saith David) I water my Couch with my tears; and therefore most aptly taken up by the Spirit, to represent unto us a state of sorrow, anguish, and tribulation, into which Jezebel, and her adherents or followers of her doctrine shall be cast; for so her adulterers are to be understood: for I cannot think it reason∣able▪ though this Nicholaitish Prophetess did hold corporal for∣nication lawful, yet that all of her Sect, and followers of her do∣ctrine did commit corporal fornication with her, but th•••• ••ll such as were her disciples and followers, may be truly sai•• to commit

Adultery with her in a spiritual sense and understanding: And so in cap, 17. vers. 2. The Kings of the earth are said to commit Fornication with the great Whore, and the Inhabitants of the earth to be made drunken with the wine of her fornication, that is, with the intoxicating and abominable Doctrines and Idola∣tries of Babylon: So here all that do adulterize with Jezebel, that is follow and joyn to her abominable doctrines and practises, shall be cast into the same bed of anguish and tribulation wi••h her self. They that will partake of Babylons sins, must not think it hard to partake of Babylons plagues; the Merchants that joyned to her Idolatrous Merchandizings & trade, shall cry, Alas, alas! for that great City; and the Kings of the earth that committed Fornication with her, shall bewaile her and lament because of the anguish come upon her. cap. 18. The Beast and false Prophet, joynt com∣panions in evil, the one upholding and confirming the other, the one by an unrighteous and tyrannical Sword, the other by false doctrines and miracles, till at last both are caught by Christ and his Armies, and cast into the lake of fire and brimstone, Rev. 19.20. And if common tribulations were not enough for false teach∣ers and their folowers, Christ will cast them into a bed where∣in they shall roul themselves in grief, cover themselvs in grief, and with great tribulation; and if all this will not do to bring them to repentance for their wicked deeds and practises, Christ hath another bed to cast them into, a bed of death and destruction in the next verse, And I will kill her children with death, except they repent of their deeds: Repentance is the only remedy against divine judgments; turning from sin, and turning to God, will turn God's wrath from us, and his love towards us. See more hereon about repentance ver. 5. and 16, of this cap.

Vers. 23. And I will kill her children with death; and all the Churches shall know that I am he which searcheth the reines and hearts, and I will give unto every one of you according to your works.

As the true church of Christ hath her children begotten and fostered up by the immortal seed of the word; so false Teachers and Heretiques have their children also, begotten by the spirit of deceit and falshood, and nourished by errors and wickedness: So this false Nicolaitish Prophetess had her children, followers of her Fornication and Idolatry. In the former verse we read of her Adulteries; that doth commit fornication with her, and promote her doctrines of Idolatries equally with her self, and that Christ would cast them together into great tribulation, except they re∣pent; and here we find their Issue, children of the same cursed stock, which Christ will aso shew no mercy to, but kill her children with death, that is, will sweep them away in judgment,

not only with a violent and precipitant deatnh, ••ut will also slay them with a death eternal. Hence Note,

Observ. 1. That children that tread in the steps of their wicked parents, are envolved under the same judgments with themselves.

If we be partakers of our Father's sins, it is just that we should be partakers of their punishments. If we follow the steps of our faithful parents, we shall have the same reward with them of our faithfulness in the latter day. God giveth to every one accord∣ing to his works; the child shall not dye for the sin of his parent, nor shall the child be saved for the faith or obedience of his parent: For the Soul that sinneth shall dye: And he that believeth shall be saved; But as for the little ones that are uncapable of actual sin or faith, their salvation or damnation is according to his will that sheweth mercy on whom he will, and whom he will he hardens Rom. 9.

Quest. But if it be demanded, How will it stand with the ju∣stice of God to cut off little children which are innocent, nor ever yet done good or evil, together in judgment with their parents.

Answ. Little children that had never committed actual sin, even babes new born, or in the womb doubtless perished in the floud, and many in Sodome, and yet without impeachment of, or dero∣gation to divine Justice.

First, God can do it out of Soveraignty and absolute dominion which he hath over his creatures He is the Potter, he that made the Vessel can break it, he that gave life to babes can take it away, and who can say why dost thou this?

Secondly all Infants are defiled with original sin, and as the wa∣ges of sin is death, so God can justly inflict death on them, both temporal and eternal, as the due wages thereof together with their parents.

Thirdly, Little children are part of their parents substance and family, and God may justly punish the living parent in his child by death, as well as any others of his stock and substance, as by a temporal punishment.

Fourthly, Though God may often sweep away in his tempo∣ral judgments many little innocent children, as by the Sword, Fa∣mine, &c. and yet they not perish eternally; for violent or sudden death is no Argument of God's hatred to them; for many preci∣ous souls expire by a more terrible and violent death then that of the Sword, Pestilence, or Famine.

Fifthly and lastly, For the comfort and the better support of the hopes of faithful parents, for the well being of their little in∣nocent dying infants, whether they are taken off by God, either by an ordinary death, or in a common judgment, let them un∣derstand for their comfort, that God hath made an everlasting covenant of grace and salvation with Christ for all his Elect ones, Gal. 3.16. Isa. 53.11, 12. and though the Infants of belie∣vers die before they can receive the promise of the Spirit by faith,

yet the chosen ones in Christ are secure by virtue of God's eternal love towards them in Christ, being chosen in him from all eter∣nity, Ephes. 1.14. and let me with reverence speak it, Christ may as soon perish as one of them, he being the head, they the mem∣bers, making up one mystical church: Had God ever cloathed himself with flesh in the person of the Son, had it not been to lay down a sufficient price and ransom to divine Justice for all his ever beloved chosen ones? And where there is such a predeterminating love as God's is towards his Elect, and such an inestimable and compleat price paid for them as Christ's death is, how can any such possibly perish without violation and impeachment both of divine Love, and divine Justice? This is a surer ground of the salvation of some dying Infants of believing parents, then that that some Ar∣minianising persons of these days do make, to wit, the parents faith, the condition of the Infant's salvation: Dying Infants with those of that perswasion, I leave these few following considera∣tions.

First, They should do well in the first place to produce that grant which they pretend to be in the Gospel covenant, that the parents faith is the condition of their Infants salvation dying so; but this will be done ad Graecas Calendas: it savors too much of works of Supererrogation and Popery to be true.

Secondly, If some dying Infants of believing parents are sav∣ed on the condition of their parents faith, then all are so saved that dyes so, before they have forfeited their condition by their own actual transgressions; and if all of them are saved dying so, then happier would faithful parents be to see all their children dy whilst Infants and innocent, for then they should be sure of their salvation, then to see them live, for some of them must become reprobate and wicked; for few godly parents have ever had all godly children, Abraham had Ishmael as well as Isaac, Isaac had an Esau as well as a Jacob, Jacob had a Reuben, Simeon, and Levi. brethren in iniquity, as well as Benjamins, sons of love and comfort.

Thirdly, If all Infants of believers, dying Infants are saved on the condition of their parents faith, how comes some afterwards to forfeit their condition? Are the conditions of the covenant of grace unstable, and left in the hand of man that is vain and frail, that would soon forfeit them all if a thousand salvations were on them? I always thought the death of Christ to be the only pro∣per and meritorious condition of the covenant of grace, and of our salvation, and faith to be our principal evidencing condition and qualification, as the way unto life, Heb. 11.1. and at most I take it but as the first precedent condition to other graces, for God gives one grace as a reward of the well improvement of the first grace, he that encreaseth his Talent, God multiplies his Talents to him; God gives first faith unto his people, before he

gives them the other graces of his spirit, to wit, of adoption, ju∣stification, or sanctification. Faith in order of nature is the prece∣daneous grace unto all others though they are conjunct and insepa∣rable to that faith which is sound and sincere, We receive, saith the Apostle, Gal. 3.14. the promise of the Spirit through faith. Faith is made the thorow-fare, conduit and pipe, whereby God convays all his spiritual blessings and promises into our souls; it is Man's receptive instrument, and the Spirit's revealing instrument; the spirit takes the things of God, and reveals them to the faithful soul by the instrumentality of faith, and the soul receives and appre∣hends them by the same instrument of faith, and therefore a bles∣sed instrument both of God and Man.

4. Are all believers Infants in the covenant of grace and salva∣ble whilst Infants, and afterwards fall away when come to years of discretion? Hath not Christ said that the love of God is un∣changeable? Io. 13.1. and is it not impossible that any one of his chosen ones should be lost? Mat. 24. or is his covenant bro∣ken? Ier. 31.32. or is Christ's death and intercession unavail∣able? Io. 17.15, 20, 21. or is God's wisdom deceived, or his power and goodness made frustrate or overcome by the in∣tervention of man's sin? All which are not only absurd but im∣possible.

Fifthly, If the parents faith is the condition of salvation un∣to their dying Infants, then Infants are saved one way and grown persons in another way; Infants by the faith of another, to wit, their parents; and grown persons by their own faith: & how absurd this is let the judicious consider. God saves none for faith, but saves some by faith. Faith is not the proper or meritorious con∣dition of the covenant of grace, that alone is the object of faith, Christ crucified: Faith is not the condition, but in an improper sense, as repentance and obedience and all other graces are; but I should rather let the word condition lie by us unhallowed for this end, in regard many have stumbled at it, by making it an I∣dol rampant; but I should rather call faith the fruits, effects, or some special branch or blessing promised in the covenant of grace, for it is so mencioned in the new covenant, I will write my Laws in their inward parts, Heb. 8.10. and what is the great commandment or law of God that will be written in the heart? That ye believe in Jesus Christ, and faith is the gift of God: If any take faith to be the condition of the covenant or of salvation only, as a qualification, a medium, or way without which grown intelligent persons cannot be justified or saved, with such I should not contend, or should make it a precedaneous condition unto other subsequent graces, I should not much quarrel with that neither; for I think it to be the first foundation grace that the spirit works in the elect Saints of God which produceth, che∣risheth, and sanctifieth all other subsequent graces in the soul

but to make faith, which is our own act, though wrought by God's spirit, the condition of our salvation in a proper sense, to wit, by performing whereof we may legally and justly claim it as our due as wages and debt, the thing promised, to wit, life and salvation on the performance thereof in a legal way: This is to set up some∣what of our selves, that we may have that whereof to beast of, and glory in our own strength. And in the next place it derogates from all sufficient merits of Christ and his precious death, which is the alone legal condition performed for us, and in our behalfs, and whereby we do legally and in the way of justice, claim at the hands of Gods justification and remission of sins, adoption and sanctification, life, salvation, and glorification, and all the good things of the Gospel: But all these things are hid unto us, until the spirit comes to reveal them to us by faith, Heb. 11.1.

Sixtly and lastly, If faith therefore will not serve turn, but is too short and weak a condition properly and legally understood, for the believing parents own salvation, then surely it will not reach the salvation of their Infants; therefore vain to trust or bind up∣on it for such a work; for it is alone the garment of our elder brother, the white robes of Christs righteousness, that is fit to reach and cover not only the faithful parents, but their children also if so be God hath chosen them in Christ by his eternal love of election; but for such Infants as God hath in his eternal preterition passed by, as the Potter hath power over his clay to make thereof either vessels of honor or dishonor; who shall say unto God why hast thou made me thus? I say therefore to assert the parents faith the condition of their Infants salvation, is a groundless reasonless assertion, not comporting with the lest savor of truth; and there∣fore to be excluded out of the Creed of all sound and orthodox chr••stians. See more on ver. 5. of this cap.

And all the Churches shall know that I am he which searcheth the reines and hearts, &c.] By my righteous Judgments on those children of Idolatry and Fornication▪ all the churches round a∣bout shall take notice that I am he (saith Christ) that tries the se∣crets of mens hearts, and so as a God omniscient, and an all-see∣ing Judge, can execute righteous judgments on every one accor∣ding to his works. Hence Note,

Observ. 1. That God knoweth our hearts most perfectly, and therefore can judge of us most perfectly.

Man knoweth his own heart but in part, but God more perfectly than himself, 1 Cor. 4.4, He that created the heart must know it, and he that himself is infinite must comprehend that fully which is finite. The Devil knows not our hearts and thoughts till we do some ways manifest them by words, gestures, signes, or acti∣ons; but God knoweth our thoughts without those means, Psal. 39.1, 2. The Divel may guess at mens thoughts by their natu∣ral

complexions; but God perfectly knows what is in man with∣out any such helps, Jo. 2.25. The Divel knows but some of our thoughts at some times; but God knows all our thoughts and secretest immaginations of our hearts, and that cotinually: And this is the reason, because he is the alone Judge of the world, therefore he must know all secrets, else how can he righteously reward every one according to his works? Eccles. 12.14. Rom. 2.6.

Observ. 2. God in his distributive justice deals with all persons ac∣cording to the equity of their works.

He who is Justice in the abstract, will give unto every one what is his. God will give good things unto good men, and e∣vil things unto evil men: And that the certain rule and measure of this discriminating judgment will be in the last day according to our works.

Object, But will it not hence follow, That we may merrit by our works?

Answ. It is not here said that God will reward us for our works but according to our works; and so in Rom. 2.6. Works do not merrit at the hand of God, Rom. 4.2. then we should have where∣of to glory, but not before God,

1. Because the best are imperfect in respect of the most perfect Law of God, requiring perfection in every punctillio and cir∣cumstance thereof.

2. Our works being in themselvs imperfect and finite, cannot merit before an infinite perfection as God is.

3. Works cannot merit because they are not our own prima∣rily, but of God's efficiency.

4. Because men do them as their obliged duties unto God their Creator, but God is debitor unto none.

5. There is no proportion between works and the reward, the one being finite, the other infinite, both in time and measure; yet howsoever, though good works cannot be an even rule of merit with God, as they are with men; yet they are a manifest rule or measure of equitie: For it is very equitable that it go well or ill with us, as we have done either good or evil; and so every one shall be rewarded according to his works.

Object. But evil-works merit eternal death as their proper hire, and why not good works merit Heaven as his due reward and wages?

Answ. True, The wages of sin is death, but the gift of God is eter∣nal life: The one is of our selves most perfect, and therefore de∣serves its wages and reward; but the other is a free gift of the grace of God, in respect our best and most perfect works are imperfect in his sight.

Vers. 24. But unto you I say and to the rest in Thyatira, as ma∣ny as have not this doctrine, and which have not known the depths of Satan, as they speak, I will put upon you no other burden:

Vers. 25. But that which ye have already, hold fast till I come.

Though God is a God of Justice and Judgments against Jezabel, her Adulteries, and their children, their false doctrines and practi∣ses; yet as unto those of Thyatira that had not embraced those wicked ways, God is a God of grace and mercy unto them: for he tells them, But unto you I say, that is, even to the rest of them that are at Thyatira, so many of you as have not embraced this divelish doctrine, and have not approved those depths of Satan, as they speak, that is, those misteries, those high and profound speculations, which are no better then Satan's own devices and stratagems. Hence Note,

Observ. 1. That Satan will have his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his misteries, his profound speculations, in his false worship, as well as God shall have in his true worship.

The Devil will be God's Ape, and as God has his wisdom, his depths, his heights, and misterious doctrines; so the Divel will have his profound speculations for his Disciples also; if God will have true Prophets and Prophetesses, the Divel will have his Balaamites, Nicolaitans, and Jezabels; and those shall have their misterious doctrines, as the Gnosticks of old, who did walk in the way of high speculations and notions hardly intelligible to any so∣ber christian, somewhat like the Necromantick conjurations of the old Romish Priests, or the sublevated alegorizing Familists and Quakers of these days, who when they think they speak with most understanding, when they are least understood either by themselves or others: I will put upon you no other burden, but that which ye have already; Burden, in the Prophetical writings of the Old Testament is taken for the doctrine of God's Judgments a∣gainst his enemies, Isa. 13.1.15.1.17.1.19.1. and in the Gospel it is taken for the doctrine of any person, as in Mat. 23.4. it is said, That the Pharisees laid burthens on other mens shoulders that they themselves would not touch with one finger, that is, their strict and severe doctrines and mandates, to which they would have others bound unto, but would keep themselves at large; in Mat. 11.30. Christ's doctrine is called his yoke, and his burden; his yoak is easie and his burden light: And this is that burden that Christ will lay on the Thyatirans, and no more but this, to wit, Christ's true and Apostolique doctrine which they had formerly received from John, and other of Christ's Embassadors. Hence Note,

Observ. The Churches of Christ are to receive no other burdens or doctrines then what they have already received from Christ.

Christ himself will add no further burden then his first doctrine of truth delivered by himself and his Apostles: But by what au∣thority do over-presumptuous men, under pretence of Catho∣lique and Apostolique Traditions, add unto the christian Religion which is pure and simple, many of their own vain superstitious ceremonies and inventions, against which Christ hath declared both here, and in Mar, 7. and Luk. 11. and other places: Sure∣ly one day it may be asked of them, Who required these things at your hands? To walk by God's manifest and plain com∣mands, is a sure path, and leadeth unto eternal life; but to make superstructures of our own, or kindle sparks of our own fire, and warm our selves thereat, at least notwithstanding those, we may ly down in sorrrow. What burdens did the late Prelatical party lay on the consciences of the godly, which they never had recei∣ved from Christ or his Apostles? and therefore they were truly burdens unto them, and very grievous to bear; but Christ's bur∣den is easie, and his yoke is sweet, Mat. 11.30. Every thing of Christ is pleasant unto the enlightned soul; though his yoke be heavy unto flesh and blood, yet it is nothing irksom, but rather sweet as hony to the regenerate and spiritual christian.

Observ. 2. That true Christian Doctrine is a burden or yoke.

He that takes up a burden must go through with it, and tugg un∣der it, and pass through all difficulties or else he may loose his re∣ward: It is not a burden or yoke taken up by our selves, for of our selvs we would not willingly come under it, it is tedious to flesh and blood; and therefore Christ is said to put it on us, he makes us first willing by his spirit of grace, and then we are ready to yeild our necks unto this gracious yoke, and our backs unto this burden, therefore it will cost much sweat to go through with it: Christians under Christ's yoke and burden, must not think to live at ease or at liberty, and stray whither their fancies call them; they are under a burden, a yoke, they must attend and keep their work, if they be fruitful proficients in the works of Christ; though it is a sweet burden and an easie yoke, yet it is still a yoke and a burden that is to be attended to. Some write that Christ being reputed Joseph the Carpenter's Son, before he fell to the more publique work of his Ministry, he followed his Fa∣ther in Lawes Trade of making yokes for Oxen, to which that expression of his in Mat. 11. did allude; but whether that be true or not, I am sure he made spiritual yokes to lay on the necks of his Disciples; he lays commands on them both naturally moral, and positively moral, to which they were obliged unto, and not only they, but all us, and all that shall believe unto the end of the world; and therefore we are all commanded to hold fast this burden, this yoke of Christ, his faithful Doctrine and Religi∣on,

until he come, hold fast till I come: This must signifie Christ's second and general, and not of his first, or of his special coming in spirit; for this was spoken by Christ nere a hundred years after his incarnation, and he was come in spirit some score years before this was spoken; and such as will have it to be meant of Christ's coming in spirit, this will handsomly follow as a consequence of such an interpretation, that when Christ comes in spirit they must then let go the truth of Christ and his Doctrine; for, hold fast till I come, and no longer; but at his second and last appearance, he hath another glorious administration to discover to us which yet we are ignorant of; but after he was come in spirit, he comman∣ded to hold fast the former burden and doctrine delivered unto the Saints; and therefore sure it must be intended of his second coming to Judge the world. Hence Note,

Observ. That we are to hold fast the Doctrine of Christ, already received from Christ and his Apostles, and delivered to the Saints until his second coming to put an end to all.

Hold fast till I come] Christ's burden or doctrine was not laid upon the Saints for that first age or generation only wherein it was publique, as some vainly dream, but it was to continue un∣to all generations, until to him that did hold fast and overcome, power was given him over the Nations, to rule them with a rod of Iron; now it is evident this power was not yet given by Christ unto his Saints; for they are still as Lilies among Thorns, in an afflicted and wilderness estate, and under the power of the Beast and false Prophet, until Christ shall come to give them their re∣lease and freedome feom all sorrows and Anti-christian servitude; and therefore Christ's doctrine is to continue unto the end, con∣sult Ephes. 4.11, 12, 13. 2 Pet. 1.19.

Vers. 26. And he that overcometh, and keepeth my works unto the end, to him will I give power over the Nations.

Vers. 27. (And he shall rule them with a rod of iron; as the ves∣sels of a Potter shall they be broken to shivers) even as I have received of my Father.

Here is a vincenti dabitur, a crown and a reward set forth to him that overcometh and escapeth those assaults and doctrines of Sa∣tan, taught by that false Prophetess and Nicolaitish Jezebel, and withal keeps close unto godly ways and practises, which are cal∣led my works; Christ's works because of his efficiency therein, and approbation thereunto; and that that wil give an interest un∣to this crown; it is not following of Christ's works a little sea∣son (as the seed that fell on the way side, and sprung up, but shortly dyed for want of radical moisture) but a constant perse∣vering, keeping unto Christ's works and doctrines unto the end, that will do the work.

Observ. 1. Note hence, That it is not enough for us in our way un∣to the Kingdom, to escape the pollutions of wicked persons and false Teachers; but we must close with Christ's true Doctrine, and do good works also.

Our Religion and Righteousness must not be a negative Reli∣gion or Righteousness, but it must be a positive one also: It is not enough for us to renounce Popery, and all false ways and doctrines, but we must also set up that Religion, Doctrine, and way of worship which is pure, holy, and according to the will of God in all things, as the Lord shall be pleased in grace to re∣veal unto us. It would be but small commendation to those of Thyatira to overcome and escape the doctrines of Jezebel, if on the other hand they should fall into the doctrines of Balaam or worse: What praise-worthy will it be for us to overcome the assaults of Rome and their depths of Satan, and yet set up as per∣nitious doctrines of our own? What gain will it be to cast off Po∣pery, and embrace Familisme, Anti-scripturisme, Arminia∣nisme, Sarcinianisme, and what not, in the room thereof? In all our repentances we are willed not only to turn from the evil way, but to turn into the good; else it will be but a halt and maimed work, and a lame repentance, and not worthy of the title of any of Christ's works: And this must be done and obser∣ved unto the end. Our christian life is a race, and he that leaves off in the mid way hath no hopes to attain the prize. Hence Note,

Observ. 2. The Crown is given to the persevering Christian. See more on ver. 7. of this cap.

To him will I give power over the Nations, and he shall rule them with a rod of iron &c.] These words have relation to that of Psal. 2.8, 9. only the difficulty lies in this, them words of the Psalme are a Prophesy and a Promise relating unto Christ, Aske of me and I will give thee the Heathen for thine Inheritance, and the utmost part of the earth for thy Possession, ver. 9. Thou shalt break them with a rod of Iron, thou shalt dash them in pieces like a Potters vessel; and this is spoken and Prophesied of Christ, and again, in Rev. 19.15. Christ is there said to smite the Nations with the sharp Sword of his mouth, and to rule them with a rod of Iron.

Object. But that power and that work is there attributed to Christ alone, How is it therefore here attributed to the conque∣ring Saints?

I Answer, By virtue of that union between Christ and his mem∣bers, they shall do it also: If Christ the head shall rule the Nati∣ons, so his members shall rule together with him and under him, he as the head, they as his subordinate lims and assistants: Christ and they make up but one body mistycal, and therefore they both must raign together, unless you conceive a separation between them, which is impossible, Dan. 7.13, 14. The Kingdom is

said to be given to Christ, which in vers. 22. and 27. is said to be given unto the Saints; they are so reciprocal and so united, that what is done by the one, is said to be done by the other; they are so far from being tearmed contraria, that they are hardly di∣versa, though I shall grant the Saints subordinate unto Christ, yet what is predicated of the one, is often predicated of the other in Scriptures; and therefore it is no hard saying to assert that belie∣vers under Christ their head, and as his members, and by his donation and assistance, shall do his own peculiar work as subor∣dinate instruments unto himself, for, Qui facit per alium facit per se; and so may the Saints have power over the Nations, and rule them with a rod of Iron, till they be broken as a Potter's vessel; and this interpretation stands with best reason; for though our late Bibles have included all the 27. v. in a Parenthesis saving the last clause thereof, as if it were on purpose to cut it off from hav∣ing any applicatory reference to the conquering Saints in the 25. and 26. v. and to be reserved solely applicable unto Christ; but surely such Interpreters could not have a righteous intention in such a service; for in the best Greek copies as Stephanus and o∣thers, there is not a tittle or stroak of a Parenthesis, but the con∣tinued speech, in the 25, and 26. verses it is to the overcoming christian, and so continued as a farther addition in the 27. verse, until the latter clause thereof come in, even as I have received of my Father, which makes it plain: For what had Christ received of his Father? Power over the Nations, to rule over them with a rod of Iron, and to breake them in pieces as a Potter's vessel, Psal. 2.9. Rev. 19.15. as if he had said, even as I have received this pow∣er and dominion of my Father over the Nations, so will I give it to him that shall overcome and get the victory over all false ways and practises, and he shall be co-partner with me in this my Throne and Kingdom, cap. 3. 21. The intention of the Spirit being cleared in these words to be the conquering Saints to whom power is given over the Nations to rule them with a rod of Iron and to break them in pieces as a Potter's vessel. Next I shall enquire what the power is that is given them.

First, It is such a power whereby they shall judge the Nations, so our new Annotations have it.

Secondly, It is such a power that they thereby shall get victory, and subdue all theirs and the truth's Enemies; so Bishop Hall on the place.

Thirdly, It is such a power whereby they shall break all the ob∣stinate Enemies of Christ to peices as a Potter's vessel. The first is confirmed from 1 Cor. 6.2. Mat. 19.28. Jude, 14.15: The second and third are confirmed from this vers. and Psal. 2. compared to Rev. 19.18, 19. &c. where Christ and his Ar∣mies powers out the full Vials of divine wrath upon all their ob∣stinate enemies to the utmost. Again, This power over the

Nations, and ruling by a rod of Iron, and breaking them in pie∣ces as a Potter's vessel, must needs be understood of a corporal breaking, ruling and overpowering, and not a spiritual: So that spiritual is a strange worke to a rod or Scepter of Iron; Christs golden Scepter of his word is the only instrument to make the Nations bow to his spiritual Kingdom; but for the refusers thereof, he hath another Scepter, in another day to be exercised on them, a rod of Iron and force, whereby he will destroy the mighty ones of the earth, that are his enemies, and will dash them in pieces like a Potters vessel, to the making the Kings and Judges of the earth wise, and to kiss the Son lest he be angry, Psal. 2.10, 11. Hence Note,

Observ. That Christ's faithful Saints have a day to come, to judg, rule, and reigne over the Nations, as well as now to suffer under them.

Though this be the day of their sufferance and patience, yet there is a kingdom joyned to it, cap. 1. 9. Though John was a brother and companion to the seven churches in tribulation and patience, yet he was too in the hopes of the kingdom to be reveal∣ed: This Kingdom was never yet fulfilled to the Saints of God, but still rather the contrary hitherto: the Nations of the world break the Saints and churches of Christ by their iron Scepters of force and power: Both Mahometanes and Popish Antichristian Ru∣lers and Princes, not sparing Christ's little flock, but breaking them in pieces as a Potters Vessels, and therefore it is most equi∣table that they shall have a day too, as a reward of their faithful∣ness and sufferance, wherein they shall lead captivity captive, and give their enemies the same measure that they formerly meted forth unto the Saints, for they are worthy. 2. This kingdom as yet hitherto was not given to the Saints, nor yet will be; for this power over the Nations, and this rod of iron is put into their hands, as the result of their perseverance in the truth at the second coming of Christ, as in the last precedent verse is declared: Hold fast till I come; and in that day when Christ comes to him that overcometh, he will give power over the Nations, &c. Now this was promised long after Christ's first coming in the flesh, and also after his special coming in the spirit; and therefore yet there will be a day when he will come again to fulfil this promise, be∣fore the ultimate end of all; and for any to expect this rule over the Nations by the rod of iron, before Christ comes and appears in the clouds to the performance of this great work: they may reigne, but without Christ; they may get power over the Nati∣ons, but not in Christ's way, or his giving. Hence another Note arises.

Observ. 2. That it is Christ alone that gives power into the hands of his Saints over the Nations.

They are not to catch at it themselves: This time is Christ's spiritual and his intercessory kingdom; and if we fight with, or

use any other weapons therein then are spiritual, we may lose the benefit of his second kingdom, which is reserved as a reward of our obedience under the first kingdom: He that walks spiritually and soberly under the first of grace and spirit, doubtless the se∣cond also will be his portion; otherwise he is in danger to lose both his comforts here, and his portion hereafter in the other king∣dom also.

Verse 28. And I will give him the morning Star.

This is an additional degree of happiness to the overcoming Saints in that day, when they shall judge and rule the Nations with a rod of iron: In ver. 17. it is called Hidden Manna, and a white stone, wherein a new Name is written; and formerly, a Crown of life, and the Tree of life in the Paradise of God, &c. all being variety of expressions, to set forth the great and excel∣lent glories of the other world. Christ did formerly promise the participation of himself in that his glorious kingdom to the con∣quering Saints, under the Types of Hidden Manna, Tree of Life, and in this verse, as the morning Star. Christ is the bright morn∣ing 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 faith∣ful 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 afflict∣ed 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 judg∣ment, 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 repetiti∣on of the Spirits memento, in these words take this conclusion.

That Christ's Doctrines and Prophesies cannot be too often inculca∣ted upon the hearts and memories of his people.