The Revelation Revealed, Chapter 2 · Verse 1
Verſe 1. Unto the Angel of the Church of Epheſus, write theſe things, ſaith he that holdeth the ſeven Stars in his right hand, who walketh in the midſt of the ſeven golden Candleſticks.
THe general preface to the ſeven churches, and of the whole Book, being finiſhed in the firſt chapter, wherein was conſidered, who was the Author of theſe divine Revelations, and that was Chriſt, under divers denominations and ſimilitudes, ſome appropriable only to the divine nature, ſome to the humane, clearly notifying, That that perſon that appeared unto John, was foreign, or Chriſt, God-Man, who gave theſe Divine Revelations unto John, ſome immediately by himſelf, ſome by his miniſtring Spirits, the Angels; for though the greateſt part of theſe Propheſies are given and ſignified by the inſtrumentality of Angels, yet it may be truly ſaid, that Chriſt doth it; for it is a known rule, What is done by another at ones Order and command, is done by himſelf: Chriſt he is the Author of thoſe Viſions, he gives them out to John, and John he is the recipient inſtrument, and the ſubordinate Author, and is commanded to write them, and make them known unto the churches; and in the firſt place in this ſecond and third chapters, John is commanded by Chriſt, to write thoſe premonitions to the ſeven churches, which in their order ſhall be handled: But in the way, before I fall upon the particulars, it will be worth the enquiry,
Queſt. Why John is commanded particularly to write to each church of the ſeven apart: To the Angel of the Church of Epheſus, of the Church of Smyrna, of the Church of Pergamus, &c.
I anſwer, for divers reaſons: Firſt, They were not guilty of one and the ſame faults; and as their defections were divers and various, ſo ought they to have various and divers reprehenſions: So likewiſe their graces and endowments were various, ſo ought they to have divers and various encouragements therein: The more obdurate and high-handed ſinners, ought to have the ſharpeſt and higheſt reproofs and cenſures, but the more flexible and tender-hearted, ought to be dealt with the more tender hand of love and compaſſion.
Secondly, The ſeveral charges are drawn againſt each particular church, and ſo ſent unto them by the hand of their own peculiar Angel, Miniſter, or Paſtor, to ſhew unto us, that they were not to ſeek for any extrinſecal power or authority over themſelves: Chriſt is the common and general admonitor and reprehender of them all; each of them are ſolely and ſingly under his reprehenſive power and juriſdiction. The Angel of the church of Epheſus hath only received commands and reproofs, that relates to the church of Epheſus; ſo the Angel of Smyrna, for the church of Smyrna, and the Angel of Pergamus, for the church of Pergamus, &c. The Angel of the church of Epheſus did not receive commands or reproofs, to impoſe them juridically on the church of Smyrna, nor Smyrna on the church of Pergamus, or on any one of the ſeven, either ſingly by it ſelf, or joyntly with any of the others, one, two, or more: They were not to be ſuperintendents, or to have a prelatical authority over the reſt; there was no cathedral then at Epheſus, nor in any of the other ſix: the name of Archiepiſcopacy and Hierarchycal Supremacy, was then unknown in the little well-ordered Chriſtian world, or rather Common-weal; Biſhops then did look no farther with an eye of authority, then over their own flocks; neither then was it known that a combination of ſome few churches, or rather officers of churches, under the name of claſſical Elders, provincial Elders, or National Elders, ſhould have the ſole power and juriſdiction over the reſt of the churches of Chriſt in their vicinity: Epheſus then as unto outward authority, was Independent, Smyrna then was Independent, and ſo were all the reſt: The churches could then, and alſo now can act conſultatively, by way of advice, by their Elders and Brethren, either joynt or ſingly, but not juridically, by way of authority, over one and another: The churches of Chriſt are all Peers, reſpecting their authority, yet in their graces and perfections amongſt themſelves differing from one and another in glory: Chriſt keeps the ſole Legiſlative power in his own hand, and what he communicates thereof unto his churches, it is not that they ſhould be lords over their Siſter-churches faith, but that they may within their due bounds, exerciſe their wholſome admonitions and cenſures, according to the Word of God: Chriſt will not ſuffer one church juridically to cenſure another ſiſter-church, though corrupt, for there is no ſuch authority given them; Chriſt keeps that prerogative in his own hand, he reproves and cenſures the whole ſeven Aſian churches himſelf, but ſuffers not one or more to do it over the reſt: And one great reaſon of this is, That if Chriſt had granted ſuch authority unto one church over others, that that church which becomes moſt potent, and moſt countenanced by the ſecular powers, though moſt corrupted in doctrine and worſhip, will undertake to cenſure the ſoundeſt and moſt orthodox churches of all; as the Arrians did of old in the times of the ſons of Constantine the great, and their Succeſſors, cenſure, chaſtiſe, and vex even the ſoundeſt and moſt faithful churches of Chriſt: And the idolatrous apoſtatized church of Rome, under this pretence of having authority over other churches, do even fulminate out her direſt Anathemas on all other churches, though the faithful and undefiled ſpouſes of Chriſt: Be wiſe therefore ye true ſpouſes of Chriſt, hold faſt the liberty wherewith Chriſt hath made you free, leſt ye ſubjugate your necks, and precious faith, unto the idolatries of the ſpiritual harlot: For this very reaſon Chriſt gives his particular cenſures and reproofs to each particular church, according to their peculiar failings and errours, that one more corrupt church might not undertake to cenſure that which was leſs corrupt: But if it be demanded how a ſound and faithful church of Chriſt ſhould carry it ſelf towards an erroneous and backſlidden corrupted church, I anſwer, They are to uſe all means for their recovery, and that in love and charity: Firſt, They are to adviſe them, and admoniſh them of the danger of their ways, charitably, not juridically, as a church exerciſes towards her own members. Secondly, They are to pray for their healing and recovery out of their ſpiritual Maladies. If all this will not do, to their amendment, they are to withdraw communion from them, and to leave 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 candleſtick, 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 boundaries, 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 impoſe 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 ſucceeding 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 other churches, whether it be in one ſingle church, perſon, or many combined ones, hath not only been very dangerous and prejudicial 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 themſelves, 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 hearted 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 chapter: But the queſtion is, Whether by Angel of the church, of Epheſus, be intended the chief Paſtor or Biſhop, being as Superintendent, 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 opinion, 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 Angel 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 over 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 pretender to that Spirit of Infallibility, and yet who more fallible then himſelf in his judicial ſentences, doctrines, and ways of worſhip? Indeed if he had what he pretends, that Spirit of infallibility 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 Epheſus, 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, Saliſbury, Exeter, &c. that is, ſay they, to the Biſhop of London, Salisbury, or Exeter, &c. who is the chief Biſhop, Paſtor, and Overſeer over all the reſt of the Biſhops and Paſtors within his own Juriſdiction and Dioceſs.
I anſwer firſt, that the words foreign, and foreign, 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 therein. For the faculty of over-ſeeing, guidance, and direction, he is called a Biſhop; for that of teaching, inſtructing, and ſpiritually 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 ſeveral names of one and the ſame office, and often applyed in Scripture 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 herewith 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 unto his churches, and come again with returns of the churches improvements in obedience and thankfulneſs unto Chriſt; and for this reaſon they are here entitled by the name of Angels, Meſſengers, Ambaſſadors, or Miniſters of Chriſt; and how theſe humble 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 Epheſus, which is aſſerted with far leſs reaſon then the former; for it is inſcribed, Unto the Angel, not Angels of the church of Epheſus: neither is it clear that there were more political churches then one in Epheſus, to make up a combination of divers, as the Preſbytery will have it; but rather the contrary is evident, for if there were more churches then one in Epheſus, the Inſcription would run more rationally thus, Unto the Angels of the churches of Epheſus, &c.
But here they will object (as I have found that one of their learned champions, I mean M. Rutherford formerly hath done) That Angel here is to be taken collectively, as that, The Angel of the Lord ſhall pitch his Tents about the righteous.
I grant, Angel in that Scripture ought to be taken collectively, for many Angels; but that it ſhould ſo in this place, is a meer non ſequitur, yea rather, a foul abſurdity will be according to this ſenſe of theirs, father'd on the Spirit of God in this place: for underſtand that the Presbyterie, which is a collective and combined body of many Elders of divers churches, which they would have here to be meant by the Angel: All of the Presbyterian judgement do intend thereby the church repreſentative; as Go tell the Church, that is, ſay they, the Presbyterie. Hear the Church, that is, ſay they, the Presbyterie. Now that this word Angel will ſtand with ſuch interpretation, ſounds very harſhly; for obſerve what a ſtrange and uncouth ſound and ſenſe do theſe words give▪ To the Angel of the church of Epheſus, that is, to the church of the church of Epheſus, according to their acceptation; for ſo they call the Presbyterie, the church: I ſuppoſe few will find but very little reaſon in ſuch a ſenſe; yet I grant that in one church there may be many Miniſters, ſo there might be in Epheſus many Teachers, many Elders, many Deacons, for they are all Miniſters unto the church of Chriſt; ſo alſo they might have one that had the preheminence over the reſt, as the Overſeer, Biſhop, or Paſtor of the flock, whoſe care and office is not only to rule and guide the flock, but to feed them alſo, and ſuch a one is worthy of double honour, in reſpect of the eminency of his miniſterial ſervice above the reſt, and ſo might rightly be called the Angel catexochen, or chief Meſſenger or Miniſter of the church of Epheſus, to whom theſe admonitions were directed; and ſo I take the word Angel in this place to ſignifie the chief Miniſter, to wit, the Biſhop or Paſtor which God had ſet over the church of Epheſus, to whom the charge is inſcribed, and this was Oneſimus, as Euſebius juſtifies, lib. 3. cap. 35. out of Ignatius his Epiſtle unto the church of Epheſus.
Obſerv. From this former diſcourſe note, That the Paſtors and chief Miniſters of churches, are the fitteſt inſtruments to receive and deliver Chriſts meſſages and intendments unto his churches. They can do it authoritatively, ex Officio, by vertue of their call unto that end: Others of private capacity can do it only charitatively, virtute doni, by vertue of a gift, by way of advice and counſel: The charge here is inſcribed to the Angel or Paſtor of the church of Epheſus, and it is the rather inſcribed and directed to the chief Miniſter, for ſundry reaſons: Firſt, That it might have the greater reverence and authority with them to whom it was directed. Secondly, That it might be ſet home on their hearts with the greater wiſdom and vigour; for admonitions or reproofs coming from Paſtors, or the chief Miniſters of the church, are as nails driven by the maſters of Aſſemblies. Thirdly, That it might be done with the more faithfulneſs, for they are the Overſeers of Chriſt's flock. Fourthly, That it might be done with the more tenderneſs and compaſſion, for they are the Shepherds or Paſtors of Chriſt's flock, to feed and heal them, notto wound or deſtroy them. Fifthly and laſtly, That it might be done with the greateſt experience, for they are the Elders of the church, who are acquainted with all our ſpiritual maladies, and know their ſeveral cures, and are the beſt Phyſitians (next and ſubordinate to Chriſt) for our ſouls in the world. O let us therefore give them due honour and reverence, which is moſt commendable and worthy of a ſound chriſtian, to all Chriſt's true and faithful Miniſters and Ambaſſadors of his Word and Goſpel, whom Chriſt hath honoured with the names of Angels, Biſhops, Paſtors, Elders, and the like; let us not diſhonour, vilifie, or upbraid, with any branding or unworthy Titles whatſoever.
Obſerv. 2. Unto the Angel of the Church of Epheſus, Write,] Hence Note, That every rightly conſtituted and well ordered church, ought to have their Angel, Miniſter, or Paſtor over them. Every golden candleſtick ought to have their burning Lamps within them, to give light to all that come before them; ſee more hereon on the laſt verſe of the firſt chapter. Yet in this I deſire to be underſtood, not as if the Being and form of a church did remain wholly in the Officers thereof, but in the whole Fraternity of Believers, the eſſential matter thereof primarily and chiefly; ſo that I here intend the well-being of a church, not the being thereof: and ſo I affirm, that two, or three, or more gathered together in the name of Chriſt, to cloſe with him in his Ordinances, though without Miniſterial Officers, yet may be for the eſſential matter termed a faithful church of Chriſt, but not a political organical one, which hath the higheſt and greateſt glory on it: for I am of opinion, that the firſt hath the priviledge of the exerciſe only of ſome Ordinances within themſelves, as Prayer, &c. but the latter hath the more full and ample Goſpel pattent and commiſſion, even to the adminiſtration of the Sacrament, and unto excommunication and higheſt cenſures, which cannot rightly be executed out of political churches, which are meerly acts of power, office, and authority.
From the words, the church of Epheſus, of Smyrna, of Pergamus, &c. Some hence abſurdly reaſon for a National church: '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 Corinth, all in Epheſus muſt be the church, is a very fond reaſoning: This were to argue, that Nero that bloody heatheniſh Tyrant, with his whole houſhould, not much unlike unto himſelf in barbarous cruelty, were the church of Chriſt, becauſe Paul writ to the church in Nero's houſe; and though there was the church of Chriſt in Epheſus, yet I preſume, on good grounds, that moſt or the greateſt part of Epheſus cryed up, Great was Diana of the Epheſians, and though there were churches of Chriſt in Rome, Corinth, Smyrna, Pergamus, and other places mentioned in Scripture, yet we know by good hiſtory, that the National Worſhip and Religion was Ethnick, unto Jupiter, Mars, Sol, Venus, &c. yet indeed I confeſs, a Church may be called the National church, as that of Epheſus, of England, of France, of Scotland, &c. in reſpect of the church conſtituted and made up of members or perſons of that Nation; but herein we have no difference, the controverſie is not about words, but things really differing among themſelves; as when they affirm every individual and ſingular parochial church of England, to be particular churches of Chriſt, as parts of the whole, and the whole to be the National church of England, conſtituted of its ſingular parts. If all England, Scotland, France, be the church, what room is left for the world, and the profane therein? The church may be denominated of England, Scotland, France, &c. but not all England, Scotland, France to be the church, there is great difference in thoſe expreſſions, but of this I ſhall ſay no farther at preſent.
Having done with the Inſcription or direction, To the Angel of the Church of Epheſus, the next thing is, write, for the better obſervation of the things that follow. Theſe things, ſaith he, that holdeth the ſeven Stars in his right hand, who walketh in the midst of the ſeven golden Candlesticks.
That the church of Epheſus, and the reſt, may know from whom this ſubſequent meſſage comes, tell them, that it is from him that holdeth and keepeth in his fatherly hand of protection, his faithful Miniſters and Paſtors, which are as ſtars in the Firmament of his churches, for glory. Peruſe the ſixteenth verſe of the firſt chapter more fully to this purpoſe. And who walketh, that is, is in active poſture, ready to obſerve all the doings, whether good or evil, of all his churches; and therefore he is ſaid to walk in the midſt of his ſeven golden candleſticks: conſult more at large with v. 13. & 20. of c. 1. From Chriſt's poſture of walking in the midſt of the ſeven golden candleſticks, or the ſeven Aſian churches, note.
That Chriſt is very intent, with an eye of providential obſervation, and that for their good, over all his faithful churches.
This is not the time of his ſitting on the Throne, of judging the world, but of walking in the midſt of his golden candleſticks; viewing the order of his churches, and to ſee whether they are proficients under the means of grace, according to that of the Canticles, cap 6. 11. I went down into the garden of Nuts, to ſee the fruits of the Valley, and to ſee whether the Vine flouriſhed, and the Pomgran…tes budded. Chriſt is now viewing his churches graces, taking delight therein, and to encourage them to perſeverance, that the crown may be unto them that overcome; and alſo takes a ſpecial notice of their backſlidings, and lays them before their eyes, in the deceitfulneſs thereof, that they may loath them, and return unto their God by a holy repentance. And this is but a confirmation of his promiſe at his departure, left as his laſt comforting Legacy with his afflicted church. Matth. 28.20. That though he was aſcended into the higheſt heavens, yet in his providential eye over them, and by his Spirit, teaching, directing, counſelling, ſupporting, and comforting them, he would be ever with them, unto the end of the world.