The Prophetical History of the Reformation, Part

The Prophetical History of the Reformation · Part

p. 64The Few and Small undesiled Names of Sardis Participate with Philadelphia in all these excellent Things.

Having thus given the Types of the Churches of the Reformation consider'd every way, both Reform'd as Churches, and under Powers of the Reformation also; I come to argue by Reason upon them in a Conjunction with the Types of the Book and of Prophecy, and of the Thunders Seal'd,

1. Seing there is nothing betwixt the Apostacy, and the Kingdom of Christ; whenever the Apostacy is Remov'd, the Kingdom of Christ must ensue; For there can be no Vacuity, or empty space in Prophecy on this Account. The Apostacy therefore must have some Remain, even in the Churches Reform'd under Reformed Princes: Because the full Number of its Months was not yet Run out, nor the days of those Months yet out.

2. Seing though the space of Half Time Remaining to the Beastian Kingdom is the Fundamental Reason of the Thunders Seald; Yet some Mis-behaviour of the Churches, and Princes p. 65of the Reformation towards that great manifestation of God, that was in the first Reformation, is the faulty, Culpable cause of those Thunders Seald; That Culpable cause therefore, is to be found out by close Inspection into the Churches.

3. When we find two Typical Churches of the Reformation, and under Reformed Princes also, of two very different Elevations in the Reformation; and the state of one Symboll▪d to be that, on which the new Jerusalem is to Come down; and the other very Imperfect; and not only so, but even declin'd in the Principles, and Action of the Reformation, as it tends to the Kingdom of Christ; All which we have seen in the Parallels; we are then to consider what it is in the first place, that Interposes against that Church, that hath the Principles of the Reformation so high, that the new Jerusalem comes down upon it, so that it cannot yet appear like to it self; And whatever Interposes against that, we have reason to think, It keeps the other Church of the Reformation so Low, as it is here describ'd.

4. The great wisdom therefore of Prophecy is; Besides that it would cast a vail on Sardis, as a Church of the Reformation, and not charge a Synagogue of Satan, upon it downright, the reason before given; Besides this, I say, the Synagogue of Satan is in the wisdom of Prophecy most fitly placed in that Typical Church, that is so every way fitted to receive the new Jerusalem: to shew, why the new Jerusalem did not come down upon it Immediatly; The Synagogue of Satan is therefore Figur'd, as in the midst of that Church, not as of it, but as withstanding its Power, Efficacy, and Glory.

From all this It then Appears; On what Culpable, and deficient or sinful cause; The Kingdom of Christ did not, and does not yet Appear in the Resormation: But the Thunders and their mighty powers of Truth have been, and yet are Seald; Even because, as in the Christian Empire, when the Church of Christ was ready to Appear in Glory, and the Kingdom of our God to come; The Antichristian Apostacy surpriz'd it; Even thus, when the Kingdom of Christ was ready to Appear in the Reformation; the Synagogue of Satan by some, that too much Favour'd it, and would Redivive, or Return it on the Churches of Christ; was as a great dark Cloud, falling upon the Reformation, and obscuring it, and so stay'd the Kingdom of Christ from being in its Succession.

p. 66Our next great Enquiry therefore must be Concerning the Synagogue of Satan, what it is; and who they are, that Appertain to it, and yet are not call▪d expresly, the Synagogue it self; and how this Synagogue stops the Succession of Christ's Kingdom, particularly with respect to the Feet of Clay; how it Gauges the Sardian Church, and surprizes the strength of Great Princes, and Magistrates from running in a full stream into the Philadelphian Channel; So that the small Names in Sardis are of themselves, and alone not potent enough to Erect the Philadelphian Frame; Although they are so clear in the Reformation, as that they, and the Churches under them, have not defiled their Garments, as Sardis in general hath done.

That I may then find out the sense of Prophecy in this Synagogue of Sathan in all these things, I must consider it.

1. In the general notion of it, made use of, as a Symbol by this Prophecy.

2. In the Prophetical Symbol in the Church of Smyrna.

3. In the Prophetical Symbol in the Church of Philadelphia.

1. In the general notion of it, as a Symbol in this Prophecy, It is very observable; Judaism, or Israelitism in the divine purity, and Institution, is the figure of pure Christianity, or the true Evangelical Estate also; as it tends to, and issues into the New Jerusalem: This is so manifest all along in the Prophecy, that I use no more words in it.

But then, as It came to be in the full sense Antichristian, and a profess'd enemy to Jesus Christ, the true Messiah, and his Gospel; It became a Synagogue of Sathan, and so degenerate from the seed of Abraham; that when that Syn…gogue said, we are Jews, They Lyed, and were not; Thus then it became a just and fit Symbol of the Antichristian Apostasie, and so it stands in both these Churches, as in the general notion, giving an Image to Antichristianism in these four particulars.

1. In its loss of the high Key of the divine Truth, and of Christianity; thereupon degrading that excellent, spiritual Frame into Ceremony, Ritualism, and Humane Tradition; For so from the days of Jesus Christ the Synagogue was detected to do.

2. In its hoising up to the very Top Ecclesiastical power, and Jurisdiction, without the extraordinary Assistances of the Holy spirit; For so also the Synagogue of the Jewish Church Power made it self the standard in its decrees, or the Traditions of the Elders, when the Spirit of Prophecy was departed from it.

p. 673. In rejecting first the spiritual Kingdom of Jesus Christ within Men, and also his Glorious Kingdom of the World to come; but suppositing to it a present, pompous Appearance in this world, and in the midst of all the Corruption, and sensuality, that is in it; And thus also the Synagogue did of old: The Kingdom of God in the spiritual Ministery of Christ, coming as a Redeemer, and great Prophet, with a Kingdom of God in the midst of them, and that would have been within them, they rejected with a deadly hatred, and scorn; and the future Kingdom, and Glory of Messiah they dis-believed, because not present, and of this world.

4. In De-synagogueing, or casting out of the Church, and causing to Dye when it rose to a Throne the true servants of Jesus Christ, who receive his present spiritual Kingdom, and wait for that to come, and oppose that Mock Kingdom of Antichrist. Thus the Synagogue of old Cast out of the Jewish Synagogue all, that Confess'd Jesus Christ the true Messiah; and when they Killed them, They Thought, they did God good Service.

Let us now apply these things to the Prophetical Symbol of the Churc… of Smyrna; when the Antichristian Apostasie, or Mystery of Iniquity, as it is call'd; had wrought on so far, Beginning in …he Apostles Days; that Ephesus or the first Apostolic Church in the Symbol, had let go its first Love of Christ in his pure word; That Apostasie rose so high in the Church of Smyrna, as to become a Synagogue; first to bring in a Low spirited Discourse of Christianity, compar'd with Scripture; and hereupon rush'd in a crowd of Traditional Doctrines, a multitude of Ceremonies Introductory of the Invocation of Saints, and Martyrs, keeping days, in honour of them; Consecrating Places to their Memories, and in their Names; Feigning Miracles wrought by their Relicks or Bones in the dust, to ingratiate these things to Devotion; strange and uncouth Expressions, and superstitious Conceipts concerning the Dead, and Rites towards them; concerning the Lords Supper, Liturgies, and jangling Forms of Prayer; Repetitions of the Lords Prayer, Formal, and Insignificant, and most contrary to the Institution: Fopperies about the sign of the Cross, with so many others; that Austyn in his Epistle to Januarius expresses, as in words of the same import, this very Synagogue come in these respects; Then varieties of Vestments, of Postures, and Gestures in Worship, Bowings toward distinct places, made a great noise and p. 68stir in the rising Antichristianism; Now all these things surpriz'd the Kingdom of Christ, which is not Meat, and Drink, &c. Nothing of Ceremony, but Righteousness, Peace, Joy in the holy spirit; These things therefore only prepar'd Sathans Throne.

In this Synagogue also began Hierarchy, or Holy Rule and Dominion to rise to a Top-Gallant, when the Fulness of the Blessing of the Gospel, the Glory of its Ministry was now departing: But without some extraordinary Mission, the Elating of Titles, and the Pre-lating persons is most contrary to the express Ordination of Christ; and becomes like, as our Saviour calls it, the Power, and Dominion of the Gentiles; a meer Power, and Dominion without service, use, and benefit to the Church; Luke 2…. 25. This Hierarchic Character Some always Carry with Domination enough; Others may seem to justifie themselves by Temper, Moderation, and great shows of Condescension; But our Lord to obviate them, commands, His servants should not be call'd foreign, very Good Lords, or Benefactors. All their Rule must be Service; The word of God is their sole Rule, and Authority; Their part is only Speaking it, which is Service, Work, Ministry, Labour; All else in the Church of Christ is but, orderly Consent. It Pleased the Apostles, Elders, Brethren, even the whole Church, Acts 15. 22. The Apostles and Elders are named first for orders sake, but the Brethren, and whole Church are as essential in the Consent, as They; Even in all things, wherein the word of God, and the pleasure of the Holy Ghost is not made apparent by them, as Ministers of it only, and commending themselves▪ to Consciences; that they speak, as Oracles of God from it self: All else I say ought to be Philadelphian Consent.

This Hierarchy is also most contrary to the Kingdom of Christ, which appears only in Philadelphianism, the Evenness, and Equality of Brotherliness; So that when the Chief shepherd appears and gives to the Elders, Ensamples of the Flock, not Lords, the Crown of Life, that Fades not away; All the Flock are made Kings and Pri…sts. So the Philadelphianism and Equality, or Parity, where there is highest order, is yet preserv'd; But yet more strange, if it can be more, where all is so much, so is a Sym-Presbyter, above another Presbyter; And Peter, except not his Titular, but real Apostolical Mission, was no more; This therefore was properly the Luciferian Pride of Sathans Synagogue, who was Ascending on the sides of the North to the Throne.

p. 69In this Synagogue therefore Began the great Clashes about Titles, Precincts, Districts, Primacies of this or that Patriarch; Things utterly unknown to the Humility, and Simplicity of Christ's spiritual Kingdom now; and that will vanish in the Succession of his Kingdom to come, and be swallowed up in the universal Glory of all his Ministers, and Saints in that Kingdom, in its perfect Glory.

Further in this Synagogue Began a zeal, as for a Messiah in this worlds Glory, in a pompous Equipage, and Retinue; Splendid Houses and Entertainments, disguis'd under an Episcopal Hospitality; but far from that of the Apostles Intention, a matter only of this worlds Grandieur, and Port; And now began that Glorious Kingdom of Christ to come to be counted a Millenarian Heresie; even as the Spiritual Kingdom too mean, and simple; Now the Hierarchy began to clasp about Humane Governments, to put in for a share, to Protest their Right to at least a Joynt-Lordship over the world; to make up a Conjunction with the Feet of Iron, as Clay; a Juncture nigh at Hand, in the Vicar of Christ to become a Cesar in Christs Right; This brought in, and Hallowed the Love of this Present World, even in the midst of Christian Religion, during the Patience of Christ for his Kingdom, which is greatest Antichristianism; And the example hath mightily prevail'd to this day; So that extreme Ambition, and Covetousness are become Sacra Fames, by Holy Persons and Prelates reaching so earnestly after, and grasping these things so close; And it will prevail, till the Apostasies Last Days or nights of its Moons be expir'd; such Holy persons were then gaz'd upon, and had in Admiration; not so much for Holiness, as for Advantage sake; not so much for the Image of Christ upon them, as for their Scituation These were to arrive to, in Nebuchadnezzar's great Image, whose Brightness was excellent, and its form Terrible; so that it Tempted worldlings, Dan. 2. 31.Dan 2:31and strangers to Christianity, to say; Give me but one of your Hierarchic preferments, and I will be one of you: Here Christianity began to become a Fable of profit, and worldly Glory.

Lastly, now began to rise in this Synagogue the Sons of Thunder, but not of the Thunders of this Vision we have been upon; but rather of the Bruitish Thunder, of the causless curse, that shall not come; I mean the Excommunicators, the De-synagoguers, p. 70or the casters of Men out of the Church; For now this dreadful Rod began to be so misplac'd, and the Saints, as Hereticks, and Scismaticks to Bleed under it; That it came now to be rather the mark of pure Christianity, then of an offender against the Rules of it; So that from that Time to this day it hath been debauch'd into an Ecclesiastical Engine, and cannot be recover'd, till a New Reformation. And to repair the loss of Awe, and want of Efficacy upon consciences, it began now to entwist it self with the Civil Arm, or power; that so those Thunders might Roar more to the purpose.

This Synagogue, as it stood in the days of the Church of Smyrna; I account from the Memories of the Dioclesian Martyrs to the very days of the Apostasie rising to a Throne, or the beginning of the Witnesses 1260 days; when the Beastian People first came into the outward Court, in order to erect him a Throne in that outward Court, call▪d often the Temple; that the Man of sin might, as the Apostle Paul prophesied of him, sit in it **viz. in the Temple of the outward Christian Profession.; But in regard, some great, and excellent Names fall within the Time of this Synagogue, as Austin, Jerome, Chrysostome, Theodoret, and were indeed contributaries to it; I therefore as all along, so here Remember; These Prophetical symbols are to be applyed only to Church-states, and persons deeply plung'd down into them; and not to the particular persons, who were Overcomers; and so I make not the least Doubt, Those otherwise excellent men were.

I come therefore to the third Thing, the Prophetical symbol of this Synagogue in the Church of Philadelphia.

3. The Synagogue of Sathan in the Church of Philadelphia arose on this wise; Some of first Reformers observed, that the Antichristian Apostasie had since the Time of the Four first Councels (as they speak) Amassed, and heap'd up corruptions, and foulest pollutions in doctrine, worship, and their Hierarchic Government, as well as in matters of practice; which in the Language of Prophecy was superstructing, or setting a Throne of Sathan upon the Synagogue of Sathan; and fortifying this Throne of Sathan into an Ancient Kingdom by those Hellish Pollicies, applyed to all purposes; which the Prophecy calls depths of Sathan, as it were the Arcana Imperii, or the Cabals of the Conclave: Those first Reformers, either out of Prudence, (as they thought) not to remove all at once; p. 71or being really perswaded of the good state of things in the Christian Church so far; There they set the bounds of Primitive; It reached so far, and no farther: They then model'd a Reformation, at first at least, that should remove all that had entred since that Time, and Left the Rest standing.

Or if they turn'd out fome courser things, that at least bid very fair for Invocation of Saints, and veneration, though not worship of their Images; They receiv'd in other things of a finer Thred, though of an after date; especially relating to Jurisdiction, and the defiled Springs of Profit, rising from thence: Now what the first Reformers might prudentially contrive, not to do all at once; Their Posterity so approv'd, as to coninue to this day as a standard for all Ages.

Thus there remain'd the Loss of the true, close practical, Applicatory methods of Preaching, and Prayer according to the most concernful Points of the Interest of Consciences; both as to matter and manner given us in Scripture; There remain'd Liturgies and great Quantities of Ritualism; An Exalted state of Hierarchy remained in a great Face of Grandieur, and Opportunities of worldly wealth; very distant from keeping the Words of Christs Patience; and locking fast even the Reform'd Christian world into a Belief, that the Kingdom of Christ is of this world; and that a prosperity in it, too often, even to sensuality is an Argument of such a Kingdom to be enjoyed here. To these things Others of the Reformers, even at first, Remonstrated, and continually Declared against; and were zealous of a through, and perfect Reformation according to the word of God; Accounting nothing Primitive, under any Pretension of being the practice of the Apostles, or Ancient Christians; if not to be made out by clear and evident assurances from thence; And a Generation of such Reformed, have sprung from them, and risen higher and higher to this very day, as a Philadelphian Church.

Hereupon from the very first, and so on to this Time, There hath been a Cleft in the Reformation, Earnest Endeavours were to Reduce this latter sort of Reformers by Arguments, by Severe Reflexions upon them, as Schismatics; and where these would not prevail by Censures, Suspensions, and Excommunications, all proper to a Synagogue; Now in all these things It could not be Avoided, but that the Civil Reformed powers must p. 72be Concern'd; And so it hath hitherto been, that the First sort of Reformers have had the greatest favour, and Countenance; and the Latter fallen under displeasure, as Factious, Turbulent, and even Rebellions, a sort of men, odd, and uncouth, Troublers of States, and Enemies of Kings; So the Former were by Law Establish'd.

Except some of the Lower and less Puissant Protestant Princes, or States, that have espoused, and settled by their Laws, the desires of the Latter sort of Reformers.

These things are Notorious Matters of Fact, both in the Lutheran Churches, and Others; which for honours sake I do not name, but leave to general knowledge, and Recollection.

Now with what ease do all these Things run into the Mould of Prophecy? For here is first the Synagogue of Sathan, that the Antichristian Apostasie hath so far surmounted by its Throne, and by its Depths, as to make no account at all of as Catholick, as they call it; that he who will be a Catholick no further, They Damn him as a Heretick; and though they Hold it as their own; and it is indeed so far as it went, in the esteem of Prophecy, the very propriety of the Antichristian Apostasie, and not the Right of so much, as the First sort of Reformers, as I shall presently shew.

But yet this Synagogue by that kind of Reformers is endeavour'd to be vindicated, to be given, as the true Pattern of the Reformation; to which All are to Conform, and is therefore argued so earnestly upon by them, to Reduce both Papists and Schismaticks to it; And so it is Rediviv'd; It is brought again upon the stage of Time in all the particulars before named.

This projects, or casts by its shade a Sardian Church, made splendid, and beautiful by the favour of the greatest Reformed Princes, and so draws the multitude to it; But hereby the true principles of the Reformation, at which it began, are Forgotten; and the foreign the things that Remain, and are in order to the Kingdom of Christ, are suffer'd to be ready to Dye.

The Philadelphian Door, or the latter sort of Reformers Freedom of Doctrine, Worship, and Discipline is endeavour'd to be surpriz'd, and shut; except in Those Few, and Small States, that have by Law Establish'd them, and their Frame of Reformation. p. 73And had not Jesus Christ himself by wonderful Providences, as well by Bearing up their Spirits, Interpos'd; It must needs have been done; For Philadelphia having such a Synagogue over it had but * Little outward Strength from It had great inwar… foreign or Might, It was therefore outward Might, that was Small.Princes, to sustain it; whereas the Glory, the worldly Grandieur, the Learning, the to be Acknowledg'd Piety of many of that Synagogue, their Interest in Government and Favour with Nobles, and People were all ready to Over-bear it; had not the Key of David been on its side: And He that said, I have sett before Thee an open Door, and none can Shut it, hath taken care, it hath not yet, it shall never be done, but Another State shall ensue, as I am to show. For He will keep his word in the behalf of them, that have Kept his word and not Denyed his Name; and have been his Witnesses in Sackcloth against this Synagogue; And then He will keep their main Frame and Constitution as according to his Word and Name, from that very Hour of Temptation, that shall remove All Things, not Agreeing with that Word, and Name; which Things indeed have in great degree hitherto fill'd All the Earth.

Now whoever shall consider, how these known and undoubted Matters of Fact Indent with Prophecy, and shall duely consider them, can I Think, hardly Believe, but that Prophecy was prepar'd for them; or if He can gain of Himself not to think so; Yet He cannot but think, It is very unhappy, or rather, if He favour, what Prophecy favours, Happy; Every Thing in Event should find so proper a place, and Reception in the Symbols of Prophecy.

Now herein let us behold the Great Mystery of Prophecy, and Divine Providence in this Last Age, viz. Since the Reformation in bringing Things to pass according to it.

The Reformation was such an Appearance of the Kingdom of Christ, that was under a peculiar dispensation, and under some such Symbols Agreeable, as assur'd it could never be Recall'd.

And yet the Antichristian Apostasie was to have, as much as could be in a consistency with such an Appearance, the full Remnant of its Half Time, or 42 Months, and the Witnesses their Sackcloth the Full of the 1260 Days.

Now how could These Two Things be Reconciled? Loe then the Depths of the Divine ways, Testifyed before p. 74hand by Prophecy, and accordingly brought forth by Providence.

Because the Book of the Kingdom Contain'd that full Half Time of the Beast, and the Remainder of the 1260 Days; the Thunders as mighty Powers of Truth in their Articulate Declarations are stay'd or Seal'd; as hath been said; the Book is Enclos'd, Prophecy continues, and the Kingdom of Christ is Estopp'd, and the Church Ecclips'd partially, even within the Reformation.

Hereupon Sathan observes this Opportunity, and makes the best of it for his Kingdom, yet Resting to Him. He observ'd his Kingdom or Throne Rebated beyond Recall, and his Depths Proclaim'd to be the Depths of Sathan; of these He despair'd; But He consider'd, his Synagogue was Fram'd, during the Christian Empire, before the Apostasie entred with its Thick, and Foul Corruptions; that it had the plausibleness of the Elder Times of Christianity; And yet, that it was an Essential part of the Apostasie, and was his own Synanagogue; and that in Regard of it in its own proper Time, The 144000 were Seal▪d as soon as ever Heathenism was Demolish'd; and the Churches Flight into the Wilderness was declar'd, as soon as ever the Manly Child was Caught up to the Throne of God, both importing the very beginning of that Christian Empire; And also that it was Guilded over with his so ofte prov'd, Successful Temptation; the Glory of this world going along with it; wherein his Kingdom so much consists.

God now leaving the Reformed Churches to themselves, as at large, and in general, to prove Them, and to See, what was in their Hearts; Sathan so prevail'd, that his Synagogue was Recommenc'd by a (They) that took the part of it, as not of the Apostasie, but of the Primitive, pure Christianity; Hereby the Beast hath some Appearance of his own Apostasie, as anew, but so Refracted, and Attenuated; that while it is his Synagogue, it is not his Kingdom; and He Hates it, divided from that: And there is a Resemblance in the Hierarchy, even of the Reformation, of the Feet of Clay; but yet They are not those Feet; And the Witnesses even under this Synagogue, as Philadelphian, though not as Reform'd Witnesses have been under Sufferings, Incredible to be Inflicted by Reformed powers, either Civil, or Ecclesiastic; had not this Synagogue of Sathan Impos'd upon them.

p. 75All this notwithstanding, the Reformation, even by the (They) of this Synagogue, as both Prophecy, and Providence hath shown us, hath been secur'd; as we are now to Behold, by strictly comparing the Prophetical mentions of this Synagogue in the Church of Smyrna, and in the Church of Philadelphia.

I know, saith Christ to the Church of Smyrna, the Blasphemy of Them, which say, They are Jews, and are not; But They are the Synagogue of Sathan. To the Church of Philadelphia Christ speaks thus, I will make Them of the Synagogue of Sathan; the Synagogue of Them, as is to be supplyed, or as in a Parenthesis, who say, They are Jews, and are not, but do Lye; Behold I will make them to come, and Worship, &c.

The Interpretation I give of these Two speakings of Christ is; That in the first, there was the proper Synagogue of Sathan in its own just Time, and order, before the Throne, and before the Depths of Sathan; In the Latter Christ only speaks of Them, who were on the side, of the Justifying party of that Syagogue, as if it were not a Synagogue of Sathan, but the Church pure.

And for such Interpretation I give this Proof, The Antichristian Apostasie is one entire Thing with it self; and consists of those only, whose Names are not Written in the Lambs Book of Life; They were therefore in the first Workings of the Mystery of Iniquity in the Apostles Time; in Ephesus Leaving its First Love, in Smyrna's Synagogue, Sathans Throne, and Thyatyra's depths of Sathan; One entire Body, and of one Spirit so far, as they could either reach forward, or take hold backward; as the Papists do this day, contending so earnestly, that all backward to the Apostles Times are their own; and All, in whom was the Power of the Apostasie, were indeed so; They that were so many Ages backward, Reach'd forward by the Spirit of Apostasie to the Throne and Depths; But good Men in All Ages, however in some part deceiv'd, yet in the main Overcame and were not of that Spirit of the Apostasie.

But now, They who have Liv'd since the Reformation, and look at present on the Depths of Sathan, and abhor them; and on the Throne of Sathan backward, and at present, and utterly detest it; Although They are Deceiv'd in Allowing too much of the Synagogue, and in being too much upon the side and part of vindicating it in such Things. p. 76Yet they cannot be the Synagogue of Sathan it self; Because whoever is so, must be now professedly of All these together; of the Mystery of Iniquity, leaving the First Love of Christians, of the Synagogue in All Things, of the Throne, of the Depths: And none can Return to Rome, and be, as They call it, Reconcil'd; But They must be All together; As Christ speaks of Swearing in another Case, so I may in this; They must Swear to the Throne, and to Him that sitteth thereon; to the Jezebelian Church, and to all therein; They that will go no further, then to the Synagogue shall be Damn'd for Hereticks, by the Throne, and by the Depths.

2. I understand those words, who say, They are Jews, &c. as a Description in a Parenthesis, of that Synagogue, **foreign in Apposition with foreign(who say, They are Jews, and are not, but do Lye,) as giving Account, what deceiv'd those of the Reformation to be of the part of this Synagogue; Because that Synagogue Lyed in pretending to have Receiv'd Those Things from the Apostles, which they never did; And the Reason, why what is call'd Blasphemies in the Church of Smyrna is only call'd a Lye in the Church of Philadelphia is this; Blasphemy is the Prophetical word for Idolatry, which as it began to Appear in Invocation, and veneration of Images, and Relicks; Even These of the Synagogue reject, and do not justifie it in; But every humane mixture, and Addition to Worship, not commanded is a Lye, as Solomon Admonishes; Add not to his Words, least Thou be Found a Prov. 30. 6.Prov 30:6Lyar, and Additions they too much justifie.

But further, to Inlighten this shade, and to shew, that I have a sincere Love, and Honour for All of the Reformation, by what Names, or Titles soever, as Reform'd, they are Distinguished; though I endeavour thus close to Follow and to Lay together the Prophetical Types of it in hope and desire of that Great Re-Reformation; I therefore add these Prophetic Notes in favour of it.

1. I observe, Sardis, in the larger, and more General compass of it, is Reprov▪d very severely by Chrisi; and its Fewer, **For the Over-ruling, and Greatest were also the most.Smaller Names are commended; And yet to shew, They made both one True Church of the Reformation, The larger, and more faulty Sardis is said to have the Fewer, Smaller, and Better within it self; Contrary wise Pergamus, and Thyatyra, that were the Churches in the Wilderness, and the Witnesses in Sackcloth, and so alone as a Beacon on a Hill, are p. 77said, one to Have, and the other to Suffer, that large, and wide Spreading, False Apostate, call'd Catholick Church; as a Schisme, Faction, and Heresie, whether they would or no; But because God how Small, how Hidden soever, own'd no Church besides them, the few are the Church there, but not here.

2. I observe, though by all as hath been said, the [They] of the -Synagogue must be suppos'd to Rise from Sardis; Yet for Honors sake to it, It is not mention'd in the Letter, or Epistle of Christ to it, but in that to Philadelphia, so clear from it, as to have separated wholly from it; as if Christ would not have it known, from whence it arose.

3. I observe, where that Apostasie only was, either Had, or Suffer'd; though the True Church could not vindicate it self, and so the Having, or Suffering are imputed only, as Small Things; Yet on purpose to make Infamous that Apostasie, the Excellent Symbolic Witness Churches, to which Christ professes yet so Great Love, and Esteem, are Blam'd; but neithe Few undefiled Names in Sardis, are Tax'd for the General Defilements of Sardis; Nor is Philadelphia Blam'd for Them of the Synagogue; shewing that neither Sardis, nor They of the Synagogue were under the Apostasie, though the Synagogue it self, as hath been shewn, was under the Apostasie, even as Smyrna was not.

4. I observe, whereas the Apostasie is devoted to Ruin, and goeth into Perdition; Sardis is only Threatned with Christ coming upon it, and shaming its Defiled State into Repentance, and a fuller Reformation; as Persons are Asham'd of Defiled Garments, or walking naked; and so obtains of Christ to be Cloathed in White Rayment, by Overcoming at the last, even as in a Church state.

And even They of the Synagogue are only mention'd, as coming under that second Reformation, and Conforming to Philadelphia; whose Conformity to the Synagogue before they had so severely urg'd, and Confess that Christ loved it; when They would have Excommunicated, and shut its Door; and so undoubtedly must be asham'd, that they had been so Impos'd upon with the false Appearances of that Synagogue, whose Authority They would have impos'd on Philadelphia also.

But none of these Things take off from the sin, and Condemnation of persons, who do not Overcome; For They sink down in their Individuals into the sin, and Perdition p. 78of the Apostafie; although the Church state be so Rescued by Grace; For the best Church state can redeem no particular person from destruction, who does not by the divine spirit Overcome; Even as no Church state, how bad so ever, shall wrap up in its own ruin the person, that is by being an Overcomer snatch'd out of that Fire, and pull'd as a Brand from that Burning; which sets the Beam even, as to Good men, though somewhat Blacken'd with being in the Tents of Kedar; and as to bad Men, who in a Land of Ʋprightness deal Perversly, and will not Behold the Majesty of the Lord.

Lastly, Philadelphia it self is Admonish'd to Hold fast, that None may Take its Crown; which seeing the Church state is by Christ so secur'd, is especially an Admonition to persons, not only in particular, but even in their Generality; Least They become Dead, Languid, and Formal in their Profession; least They grow Sensual, Carnal, and vain-Glorious, Spiritually proud, or Lovers of the Present world, and Conform'd in their Spirits, Manners, and Fashions to it; least They are Rigid, Consorious, even above Christ Himself, towards Sardis, and Them of the Synagogue; whom Christ will convert and not destroy. For thus though the Philadelphian State it self, shall never have its Door shut; The New Jerusalem shall come down upon it; Yet an Age, a Generation, a Time of such persons may be Thrust out, and others taken into their places; even into the same Philadelphian State, which they were of; and so great Numbers may Lose the Crown of the New Jerusalem coming down upon them as their peculiar Glory; nay, and if they do not Overcome, may loose for ever their portion in it; For many such First are Last, and the Last First, even many such Children of the Kingdom may be Thrust out.

And certainly that Glory, and Crown hath not yet come down, nor been given, because Philadelphia it self in its present State, or in the persons, and Churches of that Name, is not high as it ought to be, and clear in the Power of the Thunders; and particularly in searching the Prophecy and declaring the Everlasting Gospel, or the Hour of the Judgment of Christ, or of his Kingdom near at Hand. Nay, it may be fear'd by Them, They are so degenerate from the Phidelphian Power, Spirituality, Brotherly Love, Holiness, Heavenliness, Strictness of Conversation, Mortification, self-denial; p. 79That many shall come from East, and West, from Thyatyra, even from Sardis and from them of the Synagogue, and enter into the Philadelpoian state, and They may be, if not Overcomers, Thrust out; and if They are Overcomers, if not so Spiritual, and Truly zealous of the Things of the New Jerusalem, They may yet be Postpond.

It is very hopeful; Many of those Venerable, Learned, and Holy men; who as yet stand on the side of the Synagogue, may when They come to be Inlightned in the Love of Christ to the Philadelphian state; and so Humbly, and Affectionately to Worship, as before the Feet of Christ Appearing in that Church; Labour more Abundantly, then They All, of it before; as Born out of due Time, or too late into it, but therefore of speedier, and more sudden growth up, then those before them; and shall as the Labourers call'd at the Last Hour, be so Accepted by Christ, and bring so much Glory to his Grace, as to be Set, even before Those, who have Borne the Heat of the Day in the Philadelphian state; For the Fountain of all Grace may do what He will with his Own.

Thus may it be with the Persons, but so it can never be with the State; For the Synagogue shall Fall down with the Throne, and with the Depths, to which it is united; All upon their own Base in the Land of Mystical Shinar, or Babylon; and the Sardian state in the Reformation, projected from this Synagogue shall be suddenly deserted, They of it leaving Sardianism behind shall fly into Philadelphianism, as persons Naked, or in defiled Garments into White Rayment.

And thus, what I have undertaken upon these Two great Visions of c. 10. and upon these Churches, Thyatyra, Sardis, and Philadelphia, as They stand in this Prophecy a Table of the Reformation; I have according to the Grace given to me, Finish'd.

And now I Confess, If Providence should not bring forth Events answering these Types, It would be a Confutation to my Exposition of them. And it is the only Confutation, an Exposition Grounded upon such Admirable Correspondences of Prophecy, and Providence also, (thus far) can receive; From whence I am Humbly confident such a Confutation shall neever be given. And what is said, If it be of God, however despicable it may be on all other Accounts; It will prove True, and all that can be said against it, will be of no Force; For p. 80whatever Men may say, It will be easily decided, and in a short Time; whose words shall stand, Gods or Theirs.

I Conclude therefore; the present Low State of the Reformation, and Particularly the Old Synagogue, that hath been play'd back upon it with its Rituals, its Liturgyes, its Ceremonies, its Hierarchy, its worldly Grandieur, and False Thunders, shall be perfectly Remov'd of from all the Churches of Christ in the World; Yea whatever of them is found upon those so dark Rudera, or almost Effac'd mentions of Churches in the Eastern or Remoter parts of the world, shall be Remov'd, even as the Papa…y, and Mahomatanism themselves; and this by a new order of Thunders, not from beneath, but from above; that shall in the dayes of the Seventh Angel Coming quickly to sound, make a speedy Preparation for the Kingdom of our God.

In the mean Time, from all that hath been spoken, I would Recommend these Few Inferential Corollaries.

Coroll. 1. We ought not to wonder, that Things are so Low, as we yet see Them, either in the State of Christian Religion, or in the Keformation; Because The Kingdom of Christ is not yet in its Succession; Then Christianity, and the Reformation, as United into one pure Religion shall Rise, and be still Rising into Full Glory.

Coroll. 2. Let us look upon the Original State of each Reformed Church in the world, or upon it, at its First Reformatian; and then consider those Churches as they are at this day; and we shall have Reason to believe, They then, whilest the Thunders were Speaking, and the Book open, Took that Form; which they have most since, notwithstanding some Waves, and Checkerings of the Clouds, Retain'd, and shall Retain, till the Thunders are Ʋnsealed, and the Book again Open; whether Thyatyrian, Sardian, in the general, or in the Few Ʋndefiled Names, or Philadelphian; Then by those mighty powers, working anew, and a Fresh, They shall be Reform'd, even Phyladelphia it self into a much Higher State.

Coroll. 3. Whatever Preparatory motions may Fly, as in the Air; yet we have Reason to believe, the Grand Revolution of the Kingdom of Christ in Succession can be neither sooner, nor Later, than 1697. by Considering this Vision of the Reformation at the Morning of Half Time, whiie it was yet dark; as being the Hundred, and Eightieth Year, or the just Half Time, from 1517. when the Reformation first Broke, as in the Twilight of the Morning, in Luthers Ministery.

p. 81Coroll. 4. It is no Argument: The Synagogue of Sathan hath no place in such, or such Illustrious Churches of the Reformation, either Lutheran, or others; Because even They of the Synagogue are most zealous against the Popish Apostasie, and because together with that zeal in regard of outward strength, and favour, with Puissant Princes any Church may be call'd the Bulwark of the Protestant Religion. For so They of the Synagogue are according to this Prophecy to be; For the Apostasie now is not only a Synagogue, but a Throne, and an Ancient Polity call'd the Roman Catholik Church; And They, who cannot be for the Throne, and for the Polity, or Catholick Roman Church, can never be now for the Apostasie, as to their Church State; Now They of the Synagogue are Limited, and as I may say, staunched there by Prophecy; and can go no further, nor higher that way; and so must be as Irreconcilable Enemies to the Apostasie, as Philadelphta it self; and so according to Prophecy These have prov'd, which very Observation exceedingly justifies this Interpretation of it.

And yet even these persons, may have a zeal also for this Synagogue; and however They may be admirably Learn'd, it may not be in this particular a Zeal according to knowledge.

Coroll. 5. We have here fix'd the lowest State, to which the Reformation can descend, as to the purity of its Church States; None of the Reformed Churches can worship the Beast, or his Image, or Receive his mark on their Forehead, or Right Hand, or His Name, or so much, as the Number of his Name; as some have much mistaken; For even that Imports Idolatry, or the Worship of Images; which no Reformed Church can bear; nor can They be that Synagogue of Sathan, nor so much as of it, as it is His, or as united with His Throne, or with His Depths; But They are only of it, or on the part of it, or vindicating it as not His; in which point They are indeed mistaken; For Prophecy hath determin'd, It is His; and therefore they must let it go for the Philadelphian State, and Resign it up to Him, whose Prophecy saith, It is, when that perfect Reformation shall be.

Coroll. 6. It is therefore a great want of deep Insight into Prophecy, so much, as to suppose; that any part of the Reformed Churches can return to Rome; For what is Rescued by Christ, can never be Repriz'd by Antichrist, so far as it is Rescued. I speak not of Persons, but of States; For Persons are under another Type of Prophecy, viz. as Overcomers, or not Overcomers; States are under Types of Churches fix'd in p. 82their Generals: Persons are left to the alone All discerning Eye of God in their particulars.

Coroll. 7. Here is Reason to cry out; Oh the Depth of the Wisdom and Knowledge of God in this State of the Reformation, on These Two Accounts.

1. In suffering Antichrist to have such a Footing upon the Reformatien, with Regard to the Oath of Christ; That He should have Time, Times, and Half Time; He hath so much therefore, as that some of the Reformation should be on the side of his Synagogue, as if it were not his Synagogue: And yet because it was Lawful for the Kingdom of Christ to appear in such Symbols, and the Thunders to open their Mouths; It is no more, It can be no more, then such a Being on the side of that Synagogue, and not an entire Antichristian Kingdom, or so much, as the Synagogue.

2. That the weakest, and darkest part of the Reformation should▪ (according to the Great Sanction, 1 Cor. 1. 26.) Fall upon the Wise, the Mighty, the Noble, the Learned, the Splendid according to the Flesh; and according to the measures of this World, to which Gods Mind and Heart cannot be; For his Sons Kingdom is not of it, nor is it of the Father; The Small Names in Sardis, viz. the Impuissant Princes or States; and Philadelphia, that had but Small strength of that Kind, and preferred before the Greater and more Illustrious Sardians, or those Hierarchists, not the Synagogue it self, but They of it.

Coroll. 8. It is most necessary to Persons to look to their particular State of Overcoming; For Men may be of the most excellent Church-state, and not be Overcomers; and in every Church-state, there are Overcomers of the Evil of that State; Many now of the part of the Synagogue, even as of old, are much above the spirit of it; And it is as necessary to Overcome in Philadelphia, as in Sardis; And the priviledges are equal to the Overcomers in one, as in the other; All are of deep Interest in the New Jerusalem state; And in every State, whoever Overcometh shall Inherit All Things; He that Overcometh, saith, He that sits on the Throne, shall Inherit All Things; And I will be his Father, and He shall be my Son; They, who do not Overcome, whatever Church state▪ They are of, are the Fearful, and Ʋnbelieving, &c. who shall have their part in the Lake.

Coroll. 9. There is a most certain, and assured Expectation of a much Higher Reformation; And it must be joyn'd with, and cannot be separated from a much Higher Holiness of Conversation, then we see now; For Christ in the p. 83Succession of His Kingdom will not bear Provoocations in the Professors of his Name, that in this distance he now bears with; Wickedness can no more, then False worship or the Greatest Lye against his Truth, have any Tolleration then; What manner of Persons ought we therefore to be in all preparation to it?

Coroll. 10. Let him that desires to search the Great Mysteries of Prophecy retire Himself; He that would behold the Apostasie, as Prophecy hath drawn it, and be perswaded of it, must be Carried away, as John was, by the spirit into the Wilderness; For the very world, even the Reformed world is so Full of it, He will certainly be deceiv'd concerning it; except He be so withdrawn from the Manners, and Sentiments also of it; He that would behold the Kingdom, and Glory of Jesus Christ, must be Carried up by the Spirit with John also into an exceeding High Mountain; For if He remain upon Earth, He will be Lost in the Vulgar Errour; That that Kingdom is no other, but as it now rises up in the world with all the Sardian Glory, that surrounds it; and the Hierarchic Grandieur, that Ecclipses it, while it pretends to bear its Glory openly, and on High; Although it be indeed no other, then the Print, the Feet of Iron, and of Clay have left behind them: But we wait, and look for the Lord from Heaven, and for new Heavens and a new Earth, wherein Righteousness shall dwell; to be created by Him, who shall make All Things new, when He comes; and when the Days of Refreshment, or Breathing in that purest Air shall come from the Face of God and of the Lamb; and in the Times of Restitution, when the Mystery, that God hath Preach'd as an Everlasting Gospel by all his Prophets, shall be Finish'd; And it shall be pronounced upon it, IT IS DONE.

Coroll. 11. Seeing our duty Rests so much in Earnest prayer for the Kingdom of Christ; what happier Rule, or Greater Encouragement can we have, then that Three-fold Cord of Petitions in the Prayer, we so general style the Lords prayer; and which may justly be styl'd also the Prayer of the Kingdom; The Formal Repetition of which hath been too much Idoliz'd by the Apostasie, contrary to the very end of the Institution, viz. to banish vain Repetitions from the Church of Christ, and to leave that practise wholly to the Gentiles; But when the Gentiles entred the Outward Court, They brought in their Gentilism upon that very Prayer, which was given to surprize it, and to keep it out; its entrance being Foreseen, and in some measure Foretold by Christ in this very Institution.

p. 84And I wish They of the Synagogue do not in that very part offend.

In the mean Time, the High sense is too much un-understood, and particularly that Correspondent state signified in those words; As in Heaven, viz the new Heaven, and upon Earth, viz. the new Earth.

And it is a certain Assurance to us; There shall be such a state, as in the New Heaven, so on the New Earth, wherein Righteousness shall dwell; Because our Lord hath Taught his Ser-so to Pray; and we are sure, what He Taught, is according to the Will of God; And it is our duty to pray so with Ʋnderstanding, Faith and Desire; and therefore we shall, it is certain be Heard, for his Mediation is always upon the divine senses of this Prayer.

Now the Hallowing the Name of God, the Kingdom of God coming, and His will done, are so Lynck'd, or even united, that one cannot be on Earth without the other. And it is certain as in Heaven, and on Earth, Imports Correspondence of places; and more significantly, then if it had been only said, Thy will be done on Earth, as it is in Heaven; For the Petitions foreign, not foreignis so prepar'd, that in distinction from the Highest Heavens, where God, Christ, Angels, and Saints now are, (call'd plurally foreign) the Petition is Fram'd, as well for such a State, of perfect Sanctification of the Name of God, as in Heaven, (foreign the New Heaven singularly) as on the New Earth; and not only the doing of Gods will Exemplarily on Earth, as it is now in the Heavens; but Correspondently, tho' indeed Exemplarily also, in the New Heaven, and on the New Earth.

And that no more should be intended then only sincerely on Earth, as in Heaven now, is most unreasonable; For the Correspondence of places must at least signifie the universality also of that sincerity on Earth, as in Heaven; and so must have its Answer to the Prayers of Saints in all Ages here on Earth.

And because, This State hath never yet been; It is most certain, it is yet to come, and so Earnestly to be pray'd for by the Assistance of the Spirit with the Bride, (Come Lord Jesus, Quickly come,) by all who love and wait for his Appearance.

The fuller Exposition of these Three Petitions, and of all the Petitions in Agrement therewith, I have all Ready prepar'd (if the Lord so please) to offer to the publick.

THE END.

End of the text · Thomas Beverley, The Prophetical History of the Reformation (1689)