Commentary on Revelation, Lecture 1
LECTURE 1.
CHAP. II.
Vers. 1.
UNto the Angel of the Church of Ephesus, write, These things saith he that holdeth the seven Stars in his right hand, who walketh in the midst of the seven golden Candlesticks:
2.
I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil, and thou hast tried them which say they are Apostles, and are not, and hast found them liars:
3.
And hast born, and hast patience, and for my Names sake hast laboured, and hast not fainted.
FOlloweth now the particular Epistles to the seven Churches, wherein our Lord maketh them know how privie He is to their actions, ill or good, commending the one and reproving the other; with some promises and threatnings, intermixed. There are some things common to all these Epistles; some things peculiar to the Churches He writes unto, as they are commended only, as Philadelphia and Smyrna; or discommended only, as Laodicea; or somewhat of both, as the other four.
1. It's common to all, to have their Epistles agreeing in the form, though different in the matter: As, 1. to be divided in an inscription, comprehending the party to whom and from whom, 2. A narration, or body, comprehending the particular message Christ sends to them. 3. A conclusion, comprehending some promise to the over-comers; and an advertisment to all hearers to profit.
2. All are directed to the Angels, or the Ministers, of the Churches, and not to the Churches themselves immediatly, though the first direction, (Chap. 1. vers. 11.) be to them. And in the close of every Epistle, it's said, what the Spirit saith to the Churches. If any ask how the Churches and Angels, or Church-guides, are so indifferently and promiscuously named? Answ. For these reasons. 1. Because the Church and the collective body of Officers are so exceeding neer of kin each to other, and in their interests, so interwoven, that, in the Scripture phrase, to write unto the Church, and to write unto her Officers, are one; as to tell unto the Church, Mat. 18. and to tell unto the Church-officers, are one. 2. Because the Church is virtually comprehended (to speak so) under her Officers, who are not only the special members, but also the representers of that body: and and as one, writing to an Incorporation, or Burgh, and directing his letters to the Magistrate thereof, may be said to write unto the Burgh; even so it's here: for, though Ministers in respect of their Authority and Administration of the Ordinances, do not represent the Church, but Jesus Christ, whose Ambassadors they are; yet in respect of their united way of acting together, and their sympathizing with all the members, and their joynt interest in all the affairs belonging to the members, and the reciprocall sharing that is between them and the members, of all good or evil temperatures, they may well be said to represent the Church, whose servants they are for Christs sake: even as the Magistrate, acting in his duty, representeth God; yet in some sense also may be said to represent the people. 3. Because there is ordinarly a great sutablenesse and likenesse between the Minister and people of that Church whereof he is Minister; he lukewarm, and they are lukewarm; he lively, and readily it is so with them, as we will see in all the seven Epistles following: and therefore the writing unto and describing of one, doth by consequence include both; especially, considering that whether the Churches estate be good, or ill, the Minister hath much influence on it: and therefore, both in reproofs and commendations, the first word is directed to him. 4. Because the order Christ hath instituted in His Church, doth so require: he reveals not His mind immediatly to the people; but first to His Ministers, and by them to the Church: for, our Lords way, is orderly, so as may prevent confusion in His Church: which is done, not by putting it in the hands of people; but by putting His Ministers to it in these things which concern their station, and these being such things as belong peculiarly to Ministers to be amended, in the Epistles therefore doth He particularly direct it to them.
3. All the titles given to Christ, are for the most part taken out of the Vision, chap. 1. only they are chosen and pitched on as may best serve the scope of every Epistle; as the Lord is to discover their case, or, accordingly to threaten or promise, the title is wailed which is most sutable to that end: as here, Christs presence, care, and soveraignty over His Churches and Ministers, are laid down, when He is to discover a secret fault in them, and to threaten the un-churching of them for it, there being ordinarly in every Epistle two titles, one respecting the case of the Church writen unto, the other the promise or threatning which is annexed: and therefore are they, upon the matter, often in plain tearms resumed in the close of the Epistle, which may give some insight in the meaning of them.
4. It's common to them all, to begin with this word, I know thy works: that so there may not only be an evidence of Christs God-head; but also to remove all exception, which might be made against His testimony. We take it to look ordinarily, not so much to His approbation, as to His Omniscience, simply: because it is indifferently made the ground of reproof, as well as of the commendation: and therefore is used in the Epistle to Laodicea, where no commendation is given.
For more particular use-making of these Epistles, Consider, 1. the immediate scope of them, which is to stir up the seven Churches, according to their severall conditions, to hold fast what was right, and to amend what was wrong, having in them the discovery of the then estate of those Churches, and some warnings sutable to that end: and so they are not in a Prophetical way primarily to represent particular Churches in ages following: Yet, 2. Are they useful in a special manner to other Churches, being doctrinally applied to their case, as the Lord applieth the words of Isaiah 29.13. Matth. 15.7. Hypocrites, well did Isaiah prophecie of you, &c. while as Isaia's words do principally respect the people in his own time; yet may they be applied to all Hypocrites in such a case, as if it had been intentionally spoken of them: so may it be here in the application of them to particular Churches, in the like cases: yea, to particular persons, according to the common close, He that hath ears to hear, let him hear, &c. And the Epistles may be so much the more usefull in application, than other Scriptures: because in one mapp they comprehend together the complex case of a Church, with the particular directions, reproofs, and encouragements, which befits the case. 3. The Epistles being directed to both, the Angels and Churches, to the one mediately, to the other immediately, as we shew, we would beware of confounding the directions and matter contained in them as equally agreeing to both, as also, of too rigide separating of them; as if what principally belonged to the Minister, did no way belong to the people, and contrarily; but to look what may agree to either, without confounding of stations or sexes. As in all other Scriptures we take directions in things belonging to Magistrates, to be given to them, and so to others in all several stations respectively; so here, what belongeth to Ministers, apply it to them: as for instance, preaching, and judicial trial of corrupt men; that, so far as it is authoritative, belongs to Officers: yet so far as people have accesse in their stations to promove such ends (as many wayes they may) in so far it belongs to them, and so in other cases.
Vers. 2. Followeth the body of the Epistle (for, the inscription is opened, chap. 1. except what concerneth the application of it to the estate of this Church) and it hath severall steps in it,
1. A general word, which is the ground of our Lords pronouncing His censure, I know thy works, to hold out His Omniscience without approbation or commendation. The meaning is, I know all thy works inward and outward; thy form and way of Administration of all things in the Church, all thy outward carriage in things, the things themselves, and thy frame in going about them, the matter and manner of doing them, and the end thou hadst before thee in them; and I know them perfectly, exactly, and throughly; a thing that in the entry to His service and every other thing, we would look to and bear in mind, that Christ is acquainted with all our carriage, and every thing that escapeth us. And this being often repeated, it saith, that Christ counts this a main part of His message, to have souls convinced of His perfect and through knowledge of their works.
He proceedeth to the commendation, vers. 2, 3. The commendation is, 1. shortly set down: And, 2. more particularly explained: primarily, it's applicable to the Angel; but secundarily to others. It's shortly set down in three steps in the words, thy labour, and thy patience, and how thou canst not bear them that are evil. Having told them in the general, that He knew all their works, good and evil, He tells the particular works he commends, 1. Their labour: the Word in the Original, is foreign, the labour which is properly applied to Ministers in their Ministerial work: It's that word, 1 Tim. 5.17. Let the Elders that rule well be counted worthy of double honour, especially these who labour in the Word and Doctrine; And, 1 Thess. 5.12. Know them which labour among you, and are over you in the Lord; and it's a word that sets out the great carefulnesse and painfulnesse of the Ministrie: and being spoken especially to the Angels, the meaning is, I know thy painfulnesse and care in the work of the Ministrie, committed to thee, especially thy painfulnesse in Preaching, although proportionably we are to look upon Christs taking notice of; and approving the carriage of the several members of this Church in reference to their duty. 2. Their patience: this respects their suffering: labour in duty, and submission in suffering, go well together. I know (saith He) very well all the persecution and suffering thou art under, all the ill-will of some within, all the malice of others without, against thee, and all the troubles thou hath met with from Satan and his instruments, and how patiently, submissively and constantly thou hath born them all. The 3. thing whereby they are commended (and it relates especially to the Ministers) is, their zeal in executing Discipline, They could not bear them which were evil: and therefore, for as patient as they were under crosses; yet they were stout, couragious, and zealous against corrupt men; by trying, censuring, and giving no toleration to them. And this He also points at, with a commendation.
2. He explicateth more fully these three steps; beginning at the last, first: and so goeth backward through the three. 1. He beginneth at and explicateth their zeal, in not bearing with corrupt men, Thou hast tried them which say they are Apostles, and are not, and hast found them liars. Wherein these three particulars are explained, 1. Who the ill men were whom they could not bear, even false teachers, that took upon them to call themselves Apostles, as if they had been indued with an infallible Spirit, and had an universal charge. And it's set out, as a part of their zeal and commendation, that these false teachers, that pretended to such a Commission, and to be so forward for Christ, were yet put to proof and trial by them. 2. The orderlinesse of their proceeding, is commended, that they took not things by guesse, nor upon hear-say, but tried them: they first tried their doctrine by the touchston; and then by the doctrine, whether they who preached it were of Christ or not, or had a call and commission from Him: it holds out an exact and judicial way of proceeding and trial of them, both in their doctrine and call. 3. That as they were not indeed Apostles, though they called themselves Apostles; so they found them out to be what they were, liars and deluders of the people, especially in alledging a commission from Christ, when they had none. And this being a main part of the commendation of the Angel, and of his exercise, it's most largely insisted on.
Vers. 3. He explaineth their patience, and hast born, and hast patience: their hearing, looks to the sufferings they met with from the false Apostles, in the prosecuting of their trial: wherein they met with many afflictions; yet they endured to prosecute their duty as good Souldiers do. 2 Tim. 4.2, 3. And hast patience: which relateth to the quiet and patient manner of their suffering affliction. It is nothing to suffer, when folk cannot eschew it; but they suffered patiently in the doing of their duty, and continued in patient suffering. 3. He commends and explains their labour; For my names sake, thou hast laboured and not fainted: which first words, for my names sake, will agree well to the word going before; and so is the ground of their submission and patience under crosses: or, it may look to the words following; and so the meaning is, for zeal to my glory thou hast endured all this pains; for my names sake, thou hast been at pains in doing, and hast overcome all rubs in the way. And hast not fainted: that is, thou hast not been wearied of, nor scared or boasted from, thy duty; nor made to desert it for all the suffering thou hast met with, but respect to my Name, hath made thee persevere. So then, their labour, as it was spoken of before, points at their painfulnesse; and here it respects their singlenesse, that it was not in a way of self-seeking, but for His Names sake. 2. That it was constant and continuing: they were carried on without interruption in prosecuting their zealous intention.
If it be asked here, how such as call themselves Apostles, or do count themselves not subject to the Discipline of a particular Church (as these who pretended to be Apostles behoved to do) can be orderly proceeded against by Church triall and censure, especially of a particular Church?
Answ. 1. There is no Apostle nor Angel, in the preaching of the Gospel, that is altogether above triall: they are, as such, above erring in Doctrine; yet may and should their Doctrine be tried according to the Word, Act. 17.11. Gal. 1.8. Because, even Apostles are but Ambassadors, and are not Lords over the Faith of Gods People, but helpers of their joy, 2 Cor. 5.20. 1 Pet. 5.3. &c. Secondly, Apostles in the guiding of a constitute Church, oftentimes used not their extraordinary Authority, as acting by themselves by vertue of their infallibility; but joyntly with others, in an ordinary way, clearing and confirming their Doctrine and practices from Scripture, and Gods Call, warranting them in that particular, as appears by Peters apologie, Act. 11. and Paul with the rest of the Apostles their proceeding, Act. 15. In which two respects, it's suteable for Believers, to try the Spirits, 1 Ioh. 4.1. Thirdly, We say, that no presumptuous title assumed by ones self, nor any irregular walking, as belonging to no Church, or not to such and such a particular Church, can exempt any member of the Catholick Church from triall, and, if need require, from censure of the particular Church, where such person, or persons, shall reside; which we shall confirme from these reasons. 1. Not from triall: because in so far the Doctrine and practices of the Apostles themselves (who were not fixed members of any particular Congregation for their Membership, and their Office behoved to be of equall extent) were subject to tryall, that it might be known whether they were of God or not, as is said. Yea, 2. Neither from censure (supposing it possible that they should erre, and them actually to have erred) as we may see by Pauls supposition, Gal. 1.8. If I preach another Gospel, &c. and also by Pauls open rebuking of Peter when he was to be blamed, Gal. 2.14. 3. This same practice may confirme it, the Church rulers of Ephesus were not scared by that title, nor yet by their not having Membership among them (as it seemes such could not have, being readily strangers, and thereby having the greater accesse to give out themselves for the thing they were not) yet they went on to try and censure, which is particularly commended in them by Jesus Christ. 4. It may be confirmed from that power that Christ hath given to His Church-officers for edification, and for preserving the Church committed to them from infection, which would seem to be defective, if men had liberty (under the former pretexts) to vent errour and commit scandalous practices, for the ensnaring of others, in Churches whereof they were not properly members: and though it might be said, that simply such persons were not under the triall and censure of such a Church; yet eatenus and in that respect, as it's necessary, for the good of that Church, to have these persons tried and censured, they do fall under their authority; and warrantably it's put forth for putting some note on them, for the preventing and removing of offences from the People. 5. It may be confirmed from the unity of the Catholick Church visible, by which any member thereof (if no particular thing impede) may claim the priviledges of a member by communion in publick Ordinances of Word and Sacraments in whatsoever Church, though he be no particular member thereof: and therefore à pari he ought also to be liable to the Discipline of Christ in any particular Church, where he shall fall to be: (seing that claiming the priviledges of a Church, and submission to the Ordinances thereof, are in themselves reciprocall) and though some profane wretch renounce his own priviledge; yet that makes not the Church to losse hers; but so long as he continues a member of the Catholick visible Church, as long is he under censures of the Church, which are put forth in particular Congregations. 6. It may be confirmed from the absurdities, that otherwise would follow, As, 1. There might be a scandalous member of the Catholick visible Church, who could not be reached by Church-censure. 2. One Christian might offend and stumble another: and telling to the Church, would be no remedy to it, Mat. 18. if no particular Church had power over such a one, which is contrary to Christs scope. 3. A door would be opened to a loose liberty within Christs House: for, in such a case, men could neither be censured, nor cast out of the Church, nor in any Ecclesiasticall way, be compelled to take on Church-membership, or live regularly in the Church; by this, there might be some Christians sick and needing this cure of Discipline, to whom it could not be applyed; by this the ordinance of Discipline would not be of equall extent with the Sacrament of Baptism: All which, are absurd.
Observe, 1. Christ would have us alwayes walking in the sense of His Omniscience, which makes him begin all these Epistles with this, I know thy works: a profitable, but a difficult Truth to be believed by Christians.
2. Christ is an unprejudged witnesse, and should be esteemed so by His Church; He beareth testimony unto them, as He taketh notice of their good, as well as their evill.
3. Such as Christ never called, may take on them highest titles in the Church, pretend confidently to a most immediate Call, carry fair, and gain respect, and have some gifts for that end, as it seemeth these had who called themselves Apostles.
4. That diligence in duty, and difficulty in the performance of it, often go together: to do, and to bear, are often joyned: two things that in our resolution and practice we would not sunder; and if it were believed, we would not scare at the very shadow of suffering in, or following upon, our duty as we do.
5. Patience in suffering, and impatience against corruptions and corrupt men, can well stand together. This people is said to bear and suffer; and yet it's said, they could not bear: the reason is, because their patient suffering, or bearing, in the one word, relates to their enduring of crosses; and their not bearing, or suffering, in the other word, relates to corrupt men, and their zeal against them. It were a good thing to knit these two together, not to let our zeal wear away our patience, nor our patience prejudge our zeal. There is a kind of zeal that puts folks alway to do, to the end they may shun suffering, that is not good; and there is a sort of patience and meeknesse that wants zeal and sharpnesse in reference to the purging of Christs House; a patience that can bear with ill men: and this is no more to be commended than the former. This Angel is commended that he eschewed both, and had both patience and zeal in exercise, running in their right channel, and put forth toward the right objects: and would God these were more seen and discernable in our practice; the one would make our zeal to shine, and the other would make our patience and humility, praise-worthy: and if they be not joyned, our zeal shall be carnall, and our patience, lukewarm; and neither of these will be commended of Christ.
6. There is no name, priviledge, or title, that should scare people, especially the Ministers of God, from searching or trying corrupt men, that bring corrupt Doctrine, pretending a Commission from Christ when they have none, though they should have the pretext of Ministers and Apostles, and had never so great gifts (for very like these men who took this name to themselves wanted not gifts) or so smooth a carriage to insinuate themselves on people, and to commend their presumption to them: for, it was commendable zeal in this Angel, to try them, and discover them.
7. If folks will put to proof and triall many things and persons that have fair names, they will be found very unlike the names they take. It is a time wherein we had need not to take every thing on trust from all persons, though their gifts were great, and they had big titles and names; but humbly and soberly to wait on God for light and direction, searching and trying both mens carriage and Doctrine, and the Commission they pretend to in carrying of it.
8. Where an immediate Call is pretended unto, and great titles assumed, ordinarily it is to carry on some strange Doctrine or designe, and is therefore to be suspected by the people of God, 2 Cor. 11. vers. 13.
9. The censuring of corrupt unsent Ministers, is a most difficult task, what from their nature, and sometimes from their parts; what from the addictednesse of many unto them, Yet it is a speciall duty: and although it be often difficult to follow, and be mistaken by many others; Yet that it's acceptable before Jesus Christ, may appear from these considerations,
1. That the Scripture holdeth forth no kind of persons as more abominable in themselves, and more hatefull to Him; for which cause, they are called dogs, and dumb dogs that cannot bark, Isa. 56.10. Salt without savour, wolves, idol-shepherds, such as feed themselves, and kill his flock, blind guids, &c. Hence it is that there are not more sad expostulations with complaints of, or threatnings pronounced against any, than against these: Our blessed Lord Jesus multiplies woes unto such in a more terrible manner than was usuall to Him, Mat. 23. 2. There is no kind of persons that prove more dishonourable to our Lord Jesus, and to His Gospel than such: these make the Law to be despised, Mal. 2. and the Sacrifices and Ordinances to be counted vile and contemptible, 1 Sam. 2. Such especially open the mouths of prophane men against Religion, and the Author thereof, and exceedingly derogate from the authority of Him they pretend to have sent them, and to the Ambassage they are sent with, while as they look so unlike Him. And upon this account it is amongst others, that such particular directions for the singular qualifying of Church-officers, are given in Scripture: and the censuring of such, and that by Christs own Authority, vindicateth Him, which cannot be but honourable and acceptable to Him. 3. The scandalous miscarriages and unfaithfulnesse of Ministers bring a speciall blot upon all Religion, as if it were but meer hypocrisie and tended to the fostering of such ills: and profane men are exceedingly strengthened in such Atheisticall apprehensions, when these ills are not taken notice of, and censured by Church Authority: whereas by this severity in the exercise of Discipline, the faults are seen to be in persons and not in Religion, or the Ordinances thereof. 4. There is no such contempt done to our Lord Jesus, as for one to pretend to have Commission from Him; and yet to be running unsent by Him; or, having gotten Commission, to miscarry by unfaithfulnesse in it: this is a betraying of trust, and cannot but be looked on as a high contempt against Him. 5. As there is a suitablenesse in the censuring of such Church-officers to Christs mind, so there doth appear in the same a tenderness of, and zeal unto His Glory. Hence it is, that His most zealous servants, as Elias, Paul, (yea, and Himself when on earth) did set themselves most against that generation. 6. There is no sort of men more hurtfull to the Church, by obstructing Christs end in His Ordinances, to wit, the edification of His People: for, such profit them not at all, Ier. 23. yea, they stand in the way of their profiting, sometimes by corrupt Doctrine; sometimes by example; sometimes by sadning and weakening of these who look more tenderly to the practice of Godlinesse: and if no-other way; yet by filling the room, and so standing in the way of the peoples being provided with such as might be helpfull and faithful. Now, considering the great respect that our Lord Jesus hath to the edification of His People; and considering the weight that He hath placed upon this Ministery, as a mean for promoving of that end, and withall, the great obstruction that followes to that end, when this mean disappoints, it cannot but be accounted acceptable to Him to remove such an obstruction. Yea, 7. Considering that there is nothing He commends more than mutuall love to His Disciples, and there is nothing wherein love can appear more to them, than in seeking their spirituall edification, which was that wherein His own love eminently kythed; and there is nothing wherein this kind of love kythes more to Him or them, than that they be fed with knowledge and understanding, by Pastors according to His own heart, according to His word to Peter, Peter, loves thou me? then feed my lambs: it cannot therefore but be looked on by Him as acceptable service. And indeed, if it be commendable to relieve a neighbours beast from hazard, when there is a slothfull shepherd; or to relieve the bodily life from temporall hazard, how much more must it be commendable to prevent the eternall hazard of immortall souls, which by corrupt Ministers cannot but be in hazard? 8. There is nothing that more rejoyceth and hardneth corrupt men, than when they are like People, like Priest, and have Pastors according to their own heart; and there is nothing that they are more provoked and displeased with, than the censuring of such: yea, even men who have no respect almost to Religion at all, yet abhorr and oppose the censuring of such, as if it were a peece of Religion (or rather of opposition to Religion) to do so; which certainly sheweth that the following of this triall, must be a main furtherance to Godlinesse, and cometh near the Kingdom of Christ. 9. Not only is there an obstruction to Godlinesse by such, but they have a main influence upon the advancing of prophanity, and the kingdom of the devil, as if professedly they had confederated with him against Christ. Hence it's said, that from them doth prophanity go out to the whole Land, Ier. 23. And they are called Ministers of Satan, 2 Cor. 11. as Ambassadors employed by him in his service. And where it's thus, not only are scandalous practices committed, but avowed, as it were in contempt of Godlinesse, and of faithfull Ministers, who seriously study the promoving of it. Hence it is, that often there is a kind of stated enimity against faithfulnesse and faithfull men, not only amongst such Ministers themselves, but in their Congregations and Followers; which sheweth the prejudice that cometh by them, and so the necessity of removing them.
It may now look like cruelty (it may be) rigidly to pursue such, and like pity to spare them which may much be applauded unto by many: yet if we could consider what hazard may come to immortall souls in a short time by the want of a powerfull Ministery, much more by the having of corrupt men, either in Life or Doctrine in that station, and what thoughts souls will have of that cruel pity in the day of Judgement: we are perswaded horrour would affect the hearts of these who are concerned; considering how many are palpably in hazard through defect in this: Can it be thought that Christs ordaining of a Ministery was only to have men bearing such a name, and not to have such as effectually and seriously would promove His design? and can that be expected, whilst men unfit for it, or unworthy of that calling possesse the room? and if it be a deplorable condition to have Congregations desolate without the Ordinances, and living like Heathens, or as sheep without a Shepherd, or blind men without a Guide, is it any lesse, yea, is it not much more lamentable to have such as rather marr than further the main design? which breedeth confidence and security in some naturall men, occasioneth prophanity and loosnesse in others, and almost serveth to no end, but to keep such a Congregation from one that may guide them, and them from knowing their want, or hazard: and in sum to obstruct, and put in a nonentry, their edification, more than if none were there at all: for, Christs way appointed for edifying of His Church, is not only to have the form of Ordinances, by men supplying these places; but to have such as may by His approbation follow His way of attaining His end. We conceive that the regulating of the entry of Church-officers, so that none but such as are thereby approven may be admitted, and of the tryall of these who are in, that such who carry themselves unworthily may be removed, is one of the main ends why Churchauthority is given by Jesus Christ for the edification of His Body, as the speciall directions to Timothy and Titus, which do regulate Church-officers, especially in the admission and accusation of Elders, do demonstrate; and if this main point be neglected by Churchofficers, it may justly provoke God to weaken, if not to break that Authority to them, and to make them and it in their hands justly to become despiseable, which nothing furthers more than the admitting and permitting of corrupt and unmeet Officers to be in the Church. And if people delight to have it so, and fret at any thing which may amend it, much more if they affect the continuance thereof, and concur to the supporting of such, it may be that the Lord give them a fill of their own wayes; and by errour, confusion, or some other way, so bring it about in His just Judgement, that either they shall have no face of Ordinances at all, or have the carcasse of them as a snare and a curse unto them, who received not the love of the Truth, that they might be saved, but contented themselves to have the shape and form of Christs Ordinances only among them without respect to the end for which He appointed them. That zealous and pungent discourse, which Mr. Baxter hath to this purpose in the close of his Agreement, is most weighty and convincing; and the matter thereof, so far as concerns this, worthy to be considered. All which is still to be understood of such legall trialls as are followed on solide grounds, and in an orderly circumspect manner; for such was this triall of the false Apostles, by the Angel or Elders of the Church of Ephesus, which usually is cited by Divines to confirm the power of the Church in censuring her Officers.