The Revelation Revealed, Chapter 3 · Verse 7
Verſe 7. And to the Angel of the church of Philadelphia, write, Theſe things ſaith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man ſhutteth, and ſhutteth, and no man openeth.
This Epiſtle inſcribed to the Angel of the church of Philadelphia, is directed alſo from Chriſt under various remarkable deſcriptions for holineſs, truth, and ſoveraignty, having the key of David, which he beareth not idly, for with it he openeth, and no man ſhutteth, and ſhutteth, and no man openeth. This church of Philadelphia was one of thoſe ſeven famous churches ſcituate in the leſſer Aſia, now called Natolia, whoſe Angel or Paſtor was Demas or Damias, as Ignatius Epiſtles teſtifie. And indeed it was a church, by the Spirit's deſcription, which was the faireſt among the Siſters, the moſt comly, orthodox, and ſound among all the ſeven, whoſe very name doth ſet forth her gracious nature and qualities; Philadelphia ſignifying Brotherly love, or love of the Brethren; which doth notably agree to the excellency of grace that was found in this church, being not openly convinced of any crime, but altogether extolled for her gracious deportment. M. Brightman makes this his darling and beloved Philadelphia to typifie and repreſent his reformed Geneva, French, or Scottiſh) church model; but upon further enquiry, I doubt his counterpane will fall ſhort of their firſt pattern in purity and ſoundneſs; and he makes the church of England, as then governed by Biſhops, for their luke-warmneſs and remiſneſs in matters of Religion, to be the counterpane of Laodicea, his blear-eyed Leah: but Philadelphia, the Geneva, Helvetian, and French Reformed church, begun by Zuinglius and Calvin, to be his much adored darling and Rachel: and ſo he makes Sardis to repreſent the German Reformed church under Luther and his aſſociates: Pergamus to repreſent the degenerate church of Rome, as then in being about the time of Luther; and ſo upward he makes the ſeveral ſtates and ages of the church, the counterpanes of Thyatira, Smyrna, and Epheſus, unto the Apoſtles times.
But by what warrant M. Brightman does this, or why he is ſo luxuriant in his applications, I know not; and I conceive, under due reſpect to ſo learned an Author as M. Brightman, that it is beſide the intention of the Spirit, that ever thoſe ſeven Aſian churches ſhould typifie or repreſent any other churches, or ſtate of churches that ſhould riſe in futurity; only they are left unto us, and to all ages to come, as examples and patterns, to underſtand and know the dealings of God with them; that if we be partakers in the ſame graces with them, we ſhall have the ſame encouragements, approbation, and reward as they had; but if we be found guilty of the ſame tranſgreſſions as they were, we ſhall fall under the ſame judgements as they did; and that that made M. Brightman thus over-free in his applications in his counterpanes, I verily believe to be the variety of conditions both good and had, found in thoſe ſeven churches, which by a good wit, may be ſtretch'd out to repreſent the condition and ſtate of any church whatſoever, which is not altogether beſide the ſcope or intention of the Spirit in them: for it is often inculcated in this and the former chapter, He that hath an ear, let him hear what the Spirit ſaith unto the churches. What was written unto them, was not only for themſelves, but for the cognizance of all others in the future alſo, coming under the ſame conditions and qualifications with themſelves. But to proceed.
Theſe things ſaith he that is holy, he that is true, &c.
Theſe words contain a deſcription of Chriſt, who ſends this Epiſtle to the Angel of Philadelphia, whoſe two firſt properties are taken out of the nature of the Son of God, to wit, Holineſs and truth: Chriſt makes this diſcovery of himſelf, ſutable to the condition of the church of Philadelphia, which was an eminent ſhining ſtar, both for the profeſſion of the truth, and for holineſs: to the other the more delinquent churches, he diſcovers himſelf in another poſture, with eyes and feet like burning braſs, and with a two edged ſword proceeding out of his mouth: but with the gracious he appears more gracious, and to the truly godly he appears in his own proper nature, in Truth and Holineſs. Hence Note
Obſerv. Chriſt diſcovers himſelf unto his people, not only as the holy One, but as the God of Truth alſo. foreign. Theſe things ſaith he that is holy, he that is true. They are much deceived that aim at holineſs without the truth. They that own not Chriſt according to the truth, can never be truly holy ones, or ſanctified perſons; for truth ſanctifies; John 17.17. Let their actions be never ſo highly eſtimated in the eye of the world, as proceeding from holy ſelf-denying perſons, yet if they be not done in the truth, that is, from a true fountain, and to right ends, they will loſe their reward, and be at beſt but as tinkling Cymbals. What profit doth it yeild the monaſtical Votaries of Rome when they devote themſelves to ſo rigid auſterities, and pretend ſo high to holineſs, whiles they have baniſhed truth from their borders, when neither their ends nor their aims are right according to the truth of God's word? To what end is the Quakers auſtere carriage, and outward holineſs, whileſt they deny Redemption or Satisfaction by the blood of Chriſt? Will their inherent holineſs, or their auſtere upright carriage, ſerve inſtead of Chriſt's imputed righteouſneſs? Holineſs and truth muſt go together to denominate a true Saint. Heathen Philoſophers will quite out-ſtrip the beſt of chriſtians in divers acts of vertue; but when proceeding from a chriſtian according unto truth, they are to be called by another name; holy or godly actions. If you try the doctrines of men only by the holineſs of the perſons that brings them, you may entertain errors inſtead of truth; for truth is not always with the moſt ſeeming holieſt men: But if doctrines come from perſons holding the truth in ſincerity, and profeſſing the ſame truth in purity and integrity of their ſouls, doubtleſs ſuch doctrines in their firſt origen were from heaven, and not from men. Hence it is that the Spirit of God is not only called the holy Spirit, but alſo the Spirit of Truth, John 14.17. becauſe it leadeth and guideth into all truth: and whereſoever the Spirit cometh, as a holy Spirit, to ſanctifie, it cometh in the firſt place as a Spirit of Truth, to lead the ſoul into the ways of truth. If Chriſt makes any diſcoveries unto thy ſoul, it will be as unto Philadelphia, as the holy One, and as the true One: As he is the way unto holineſs, ſo he is the way, the truth, and the life; and no man cometh unto the Father, but in, by, and thorow him, John 14.6.
Which hath the Key of David, that openeth, and no man ſhuteth; and ſhutteth, and no man openeth.
Theſe words have relation to that propheſie of Iſaiah, cap. 22. 20. 22. about the calling of Eliakim the ſon of Hilkiah, who ſhould be a Father unto Jeruſalem, and to the houſe of Judah, into whoſe hands the Government ſhould be committed; and in verſ. 22. The Key of the Houſe of David will I lay upon his ſhoulder (ſaith the Lord) ſo he ſhall open, and no man ſhall ſhut; and he ſhall ſhut, and none ſhall open. This Eliakim in the days of Hezekiah, was his chief Steward, or maſter of his houſhold, as appears by 2 Kings 18.18, 26. and it ſeems by the tranſactions between him and Senacharib, none were ſuffered to go in or out to treat with Senacharib, but Eliakim, and whom he did approve of; he was a man in great authority with the King, and carried the Key and Soveraignty ever his whole houſhold; and therefore he is propheſied of by Iſaiah, to come, or to be called again of God, not in perſon, but in his antitype and true counterpane, Jeſus Chriſt, the true Eliakim, who beareth the Keys of David, &c. Chriſt may well be typified by Eliakim, and to be called the ſpiritual Eliakim promiſed in Iſa. 22. both for his name and nature: Eliakim ſignifying (as Hierom de interpretatione nominum) the God of the Reſurrection, or God that roſe again: and who was this true Eliakim but Chriſt?
In the next place, Chriſt was deſcended from this Eliakim, Luke 3.30. therefore rightly brought by the Spirit in Iſaiah to typifie him forth.
But laſtly, and chiefly, Chriſt is the true ſpiritual Eliakim, in reſpect of his Kingly office and Soveraignty which he beareth over his ſpiritual houſe, his church, as Eliakim bore it over the houſe of David.
The Key is put metonymice, the enſign of Authority, for Authority it ſelf: But why the Key of David, and not the Key of the Houſe of David? Iſa. 2….22.
I anſwer, Either it is to be taken metonimically, the Maſter being put for the Houſe, or elſe for the more excellency of this Key that Chriſt bears before that of Eliakim's, the truth it ſelf exceeding the Type: Eliakim was but an inferior Miniſter, as the Steward, and that in the family of David; but Chriſt he bore the Key of David, that is, that was born before or by David himſelf, due unto the higheſt Governour, and extending to the whole Kingdom. And therefore excels that of Eliakim's, being limitted only to the houſhold of David.
But why is the Key of David brought by the Spirit to repreſent Chriſt's Soveraignty and Kingdom over his church?
I anſwer, for divers reaſons.
Firſt, God promiſed an everlaſting Kingdom to David, and therefore a fit Type of the church of Chriſt, who are loved with the everlaſting and ſure mercies of David.
Secondly, David's Kingdom was over the Iſrael of God; ſo Chriſt over the true Iſrael of God according to the Spirit.
Thirdly, David was an abſolute Lord over his Kingdom, he ſuffered no Jebuſites nor Canaanites to domineer within his Realm and Jurisdiction: ſo Chriſt within the verge of his Government and Sovereignty, he ſuffers no unclean Canaanite to rule and reigne, nor any unclean thing to enter therein; but he will be ſole Lord and Soveraign within his Houſe, as was David, and therefore in the next words it is ſaid, That openeth, and no man ſhutteth; and ſhutteth, and no man openeth. The ſame Key that openeth, the ſame Key ſhutteth: Chriſt's Key, Power, or Authority, doth open and ſhut in a threefold reſpect.
Firſt, It opens the true Doctrine of Salvation and Redemption by Chriſt, that none ever hereafter ſhall ſhut it up, or obſcure it; and again, he ſhuts it up to many unworthy and impenitent people, which none, but by him, ſhall be able again to open and diſcover.
Secondly, It opens and ſhuts in reſpect of the Government and Soveraignty that Chriſt bears over his Kingdom, his holy Temple and Church, either in admiſſion or excluſion of members, Iſa. 9.6. Zeah. 6.12. and herein no man can open or ſhut, admit or exclude, but as Chriſt hath laid down the rules and directions thereunto in his word.
Thirdly, It opens and ſhuts into Chriſt's hidden, myſtical, and everlaſting Kingdom, the church of the Elect and inviſible Saints, and to whom Chriſt doth open to enter herein, no man can ſhut, and to whom Chriſt ſhutteth, no man can ever open: ſo abſolute a Lord is Chriſt in the whole work and adminiſtration of his Kingdom, that what he does, no man can undo or hinder, and what he will not have done, none can bring to paſs; He openeth, and no man ſhutteth; and ſhutteth, and no man openeth. From the words thus explicated,
Obſerv. That Chriſt is the ſole abſolute Lord, ſoveraign Giver, and Diſpoſer of all the bleſſings relating unto his Kingdom.
Chriſt is a Lord by power, Mat. 28.18. 2. He is a Lord by purchaſe, Rom. 7.20. 3. He is a Lord by conqueſt, John 16.30. 4. He is a Lord by donation, Pſ. 2.8. 5. He is a Lord by election, as from God, Mat. 12.18. Iſa. 22.20. &c. And doubtleſs ſuch a Lord hath an abſolute power over all the Miniſtrations of his Kingdom, to promote, execute, or hinder as he pleaſeth. The magiſtrate walks not in this ſphere, he hath another Kingdom to deal with; the Magiſtrate cannot here ſhut nor open, though Erastus vainly dreamt the contrary. Chriſt's Key, or the Key of David, only fits this lock. As the ſpiritual Key of David cannot open or ſhut in the civil kingdoms of the world, neither can their civil keys open or ſhut in the ſpiritual houſe of David, being fitted for another lock; and who proves the contrary, diſorders the whole lock, and brings always ruine inſtead of bleſſing upon the experiencers thereof. Chriſt fits not upon Caeſar's Throne, nor Caeſar upon his: Each muſt remember and keep their place and ſtation. If Chriſt open with his Key, and receive into his viſible Kingdom, Caeſar hath no key to ſhut out: If Chriſt ſhut againſt any, Caeſar hath no key to open. foreign. Caeſar may ſhut the door to true Saints, and open it to the debauched world, and ſo make an Image like to that of Nebuchadnezzar's, whoſe feet were partly iron, partly clay: But when Chriſt in his Miniſtery opens and ſhuts, there is ſuch an excellent Image erected, like the firſt part of that in Dan. 2.32. Whoſe Head was of fine gold, his Breaſt and Arms of ſilver. It was a notable and noble ſaying of Conſtantine the Emperour, unto the Paſtors and Biſhops of his time, Vos eſt is in Eccleſia, ſed ego extra Eccleſiam Epiſcopus. Though he was the great champion of the church, and the chriſtians temporal Saviour, yet he would not meddle with opening or ſhutting in Chriſt's church, nor extort the Key of David, or Chriſt's, out of their hands to whom Chriſt left it; for what is done by them, is done by Chriſt, as by his delegated power; what they binde in earth, is bound in heaven; and what they looſe on earth, is looſed in heaven. Chriſt will not ſuffer any to weild his Keys, but thoſe to whoſe hands he hath committed them, according to his own method and way of directions: who uſes them contrary to this, they will find them Scorpions in their hands, ready to bite and deſtroy them, inſtead of healing and curing. Remember the example of Uzziah, and tremble, 2 Chron. 26.16. Was it not the downfal to Popery, when Spiritual men turned Layicks, and Biſhops became Princes? And on the other ſide, Secular Princes handled the Spiritual Keys, opened and ſhut as they pleaſed; made Laws, Edicts, and Rules unto the church, which was Chriſts and his churches prerogative only? What undid our late Epiſcopal hierarchy in England, but mixing ſacred things with profane, making Chriſt's and Caeſar's Laws all one? The Biſhop, he was made a temporal Lord, to act in the Parliamentary and civil affairs of the Nation; and in requital hereof, the ſupreme Magiſtrate, he is made ſupreme Head of the church, to enact what Laws he pleaſeth, as in reference to the church, and to open and ſhut to whom he wil, by his high courts of Delegates and high commiſſion, &c. ſuch a church, ſuch a head; a civil church, a civil head: ſuch a church, ſuch laws, ſuch officers, ſuch keys, ſuch pow-Ar: all prudentials, and all of the preſent worlds wiſdom and fabricating; and therefore not ſtrange that the fabrick laſted no longer, but fell wit…in few ages after the firſt ſtructure thereof. And is it not now to be feared, that the church amongſt us may be lulled aſleep, as in the lap of Conſtantine, by over-much indulgence and temporal honours caſt upon her, and her Miniſters? Though I am not an enemy to their juſt maintenance and temporal comforts, yet I am jealous of them, that all is not Lamb-skin that appears ſo about them, but that ſomwhat (if not too much) of the Foxes tayl lies undiſcovered within: What means elſe the bleatings of the cattle? I mean, their preſſing after preferments, extraneous as to their churches, as Heads of Univerſities, State-chaplains, great Parſonages, Commiſſioners and Tryers, &c. and ſo by reaſon of the want of Chriſt's own Key, do often open to perſons againſt whom Chriſt hath ſhut, and ſhut againſt ſome to whom Chriſt hath opened. So fallible are men that open with the wooden key of their own Politiques: the Lord deliver our Soveraign Magiſtrate from the ſnares of theſe ſpiritual Machiavilians, or Machiavilian Doctors, that do teach the Magiſtrate to lay his Politiques as rules to Chriſt's church; that would have him open, where Chriſt ſhuts; and ſhut, where Chriſt opens. It is equally dangerous unto both Magiſtrate and Miniſter, to move or act out of their own proper ſpheres; but acting in their own Orbs, the one in his Civil Government and State, the other in his Spiritual policy and church, ſo both becomes gracious and honourable in their reſpective governments and dominions.
Quest. But what? Shall not chriſtian Magiſtrates do nothing in the church, or execute no part of their Authority therein, which God hath given them for the good of the church?
I anſwer, Firſt, The Magiſtrate may exerciſe his authority for the good of the church in ſeveral reſpects,
Firſt, In protecting, encouraging, and countenancing the church in the ſervice of Chriſt, and defending their liberty therein, and ſo become Nurſing Fathers unto the church.
Secondly, As Chriſt does approve and command obedience from all to Magiſtrates, and their Laws, as for God's ſake, Rom. 13. So Magiſtrates ſhould approve and command Chriſt's Laws and Government to be obſerved of all within their reſpective boundaries and jurisdictions.
Thirdly, If any proves turbulent, ſeditious, or factious in the church, under pretence of liberty, and ſo become a peace-breaker in the Commonweal, the Magiſtrate may reſtrain him by his civil power.
Fourthly, If any church member become a blaſphemer, an idolater, an open delinquent againſt the firſt Table, or tranſgreſſor of the ſecond, the Magiſtrate may chaſtiſe him for it, over and above the cenſure of the church; not as required thereunto by the church, but by vertue of his own civil Laws, that equally reaches all perſons that tranſgreſs them, whether Eccleſiaſtiques or others.
2. But ſecondly in the Negative, I anſwer, That Magiſtrates have nothing to do, nor are competent Judges, as Magiſtrates, of controverſal points, opinions, doctrines, or of things meerly relating to the church; Chriſt never endued the Magiſtrate with ſuch a power: Therefore the argument is very prevalent a Negative, That they have no ſuch power. The church alone (under Chriſt) is endued with that power of trying doctrines, ſuppreſſing errors in opinions and judgements, according to the rule of the Word. Now to whom this rule was given, the foreſaid power was given; but the rule was committed to the church only, and not to Magiſtrates, Mat. 18. therefore the ſaid power of trying doctrines, and ſuppreſſing errors, was committed only to the church, and not to Magiſtrates.
Object. But may not Magiſtrates ſuppreſs errors, and uſe their authority to that end, when they are thereunto well adviſed by a Learned Aſſembly of Divines, or able Miniſters of the church?
Anſw. The Miniſters of Chriſt, if they be ſuch adviſers herein, do firſt betray their truſt and calling in their Maſter's ſervice, into the hands of the Magiſtrate, plainly acknowledging, that their Lord and Maſter hath not provided an Armory ſufficient in his Houſe and Kingdom to overthrow errors, as well as means for their diſcovery. Is not this to run for carnal weapons, whilſt they lay by thoſe made by God, ſpiritual ones, and mighty through God, to pull down Powers, Principalities, and all the works of darkneſs.
Secondly, If Magiſtrates act thus upon the advice of others, they muſt not only ſee with other mens eyes, and act upon an implicite faith, but do alſo hereby become but the executioners of their Aſſemblies Decrees: What more doth the Popiſh Princes, when they execute the Edicts of the Romiſh conclave? And what otherwiſe did Pilate, when he became the executioner of the Prieſts ſentence upon Chriſt, in crucifying him? A Sea-mark to all to take notice on this account.
Thirdly, Magiſtrates, as Magiſtrates, are not to ſuppreſs errours, becauſe Chriſt hath other Laws, Ordinances, and Ways to ſuppreſs them, then what Magiſtrates, as ſuch, can take cognizance of, 1 Tim. 1.20. Mat. 18.17. 1 Cor. 5.4, 5. and by thoſe Laws in the Apoſtles and Primitive times were errors depreſſed and puniſhed, and not by the Laws of Magiſtrates, there was no appealing unto Ceſar for this work.
Object. But ſome Eraſtianizing, or rather ſycophantizing Doctors of theſe days, that are willing and ready to gratifie the Magiſtrate with a boon more then is juſtly due unto him, comes and objects: Is not the Magiſtrate ſubordinate, as unto Chriſt as Mediator, to make Laws for him, and to rule next and immediate under him in his church?
Anſw. Indeed this objection was of ſome weight, when by Act of Parliament Henry 8. was made Supreme Head of the church, and whilſt the ſound thereof was continued down to his Succeſſors, even till ten years ſince, in the conſtant publique prayers for a bleſſing on the chief Magiſtrate, under the Title of the Supreme Head of the church, next and immediate under Chriſt: Then I ſay this objection was ſomwhat; but now it is judged to ſavour of too much levity and oſtentation.
Secondly, But to anſwer more fully. I grant that all Magiſtrates are ſubordinate unto Chriſt, not only by the law of creation and gubernation, by which (as God) he rules the whole Univerſe; but alſo, by the law of Redemption, and his Mediatorſhip; ſo by him Kings reigne, and decree juſtice. If Chriſt had not died, there had been no King or Subject in the whole world: There's a common temporal ſalvation attain'd for all by the death of Chriſt; all had ſo died, if Chriſt had not died. Many have benefit by the death of Chriſt this way in a temporal ſalvation, which ſhall never taſte the benefit of Chriſt's death ſavingly, or eternally. Chriſt is a Saviour of all, but eſpecially of thoſe that believe. So I ſay, all Soveraign Authorities in the world, have a being by vertue of Chriſt's death and Mediatorſhip, and by vertue of that purchaſe, are ſubordinate unto him, holding their Kingdoms and Principalities, as in chief from him; for all power is given unto him as a reward of his ſufferings, and the travels of his ſoul, both in heaven and in earth, Matth. 28.18. In heaven over the Saints militant and tryumphant; and in earth, over all Powers and principalities thereof. So that Chriſt hath at preſent a two-fold kingdom and people to govern and rule; the one is of the world, and the Nations thereof, which now he governs and rules only providentially, by placing Kings and Princes over them, to rule and reigne next and immediate under him, by laws which the Legiſlators conceive moſt conducing to the well-being of their States and Kingdoms: and herein Chriſt's concurrence is no more but in common providence and preſervation, which he exerciſes equally towards all the works of his creation and redemption. But he hath another Kingdom and people to rule and govern, which are a ſpiritual people, his church, which were the main and principal purchaſe of his death: Chriſt hath another eye, a more diſtinguiſhing reſpect to thoſe then to the others, and therefore more eſpecially he provides for them, to reigne and rule over them with ſpecial and peculiar Laws, ſuiting to their ſpiritual conditions; not that Chriſt exempts them from the wholſome temporal laws of Magiſtrates, but that he ſuits them laws and ordinances fit for his own body, whereof he himſelf is Head, influendo & infundendo: And for this ſpiritual body and oeconomy, Chriſt hath his Laws, his Ordinances, and his ſubordinate Officers, which are for the perfecting of the body, till all come to the unity of the faith, unto a perfect man, unto the meaſure of the ſtature of the fulneſs of Chriſt, Eph. 4.12. And amongſt the whole catalogue of Chriſt's Officers, we can find no mention of King, Prince, or Parliament, that are ordained to ſuch a work, and therefore ſure their work is another work then to make Laws for ſo ſpiritual a people as Chriſt's church is; they are to hear no other voice but their maſters, nor to derogate ſo far from their ſpiritual Head, Lord, and Soveraign, as to ſuffer any to reigne and rule over them in this ſpiritual oeconomy, but him alone who hath his Laws, his Ordinances, his Officers, to which they muſt obey, and he ſubſtitutes none next and immediate under him in this his diſpenſatory Kingdom of Grace, but his Vicar general, the holy Spirit, which doth virtuate all his holy Laws and Ordinances unto their ends: And therefore ſuch Powers of the world as go about as ſubordinate to Chriſt, to make and impoſe Laws on the church of Chriſt, ſhould as ſoon attempt to give Laws and Ordinances to the Stars of heaven; for though they are creatures of this world, yet too high for their laws to reach: ſo are the other Stars, God's churches, for they are from heaven, and born from above, neither are they of this world: and therefore, how vain and abſurd it is, for the Magiſtracy of this world to make laws and rules for them that have their converſation in heaven, and live in another world: they live in heaven, and by heavenly laws they are governed; their life is hid with God in Chriſt, and Chriſt's Edicts they only hear and follow: They live in a ſpiritual bleſſed ſtate, and nothing but ſpiritual Laws will they hearken to: Their lot is fallen into an Utopia, and none but Utopian laws ſhall be their rules: But if they fall as men let the laws of men take hold upon them: Though man cannot make Laws ſutable to the Saints conditions, yet it the Saints tranſgreſs the wholeſom Ordinances of man, they ſhall juſtly ſuffer as men, and not as Saints; for, in things honeſt and indifferent, the canon is univerſal: Let every ſoul be ſubject to the higher Powers, whether Saint or other, Therefore give God his due, and Ceſar his.