COncionem banc perlegi, & cùm nihil in eâ aut Ecclesiae Anglicanae, aut bonis moribus contrarium reperiatur, Publicâ Luce donandam censui.  
Edm. Diggle, S. T. P. Reverendissime in Christo Patri, ac Dom'. Dom'. Archiepisc', Eborac. à Sacris Domest. Datum, Episcopo-Thorpae, 16. Calend. Septem 1663.   

A SERMON AD CLERUM: At the Visitation of the DEANE and CHAPTER there, holden the 19th. day of November, Anno Dom. 1662.  
By the most Reverend Father in God ACCEPTUS By Divine Providence, Lord Archbishop of YORK his GRACE, Primate of England and Metropolitan.  
Preached by Thomas Bradley, D. D. one of his late Majesty's Chaplains, and Praebendary of the Church aforesaid.  
Canst thou stay the sweet influences of the Pleads? or lose the bands of Orion, Job 38.31.  
The Sauffers, and the Snuffe-dishes, shall be of pure Gold, Exod. 25.38.  
York, Printed by Stephen Bulkley, and are to be sold by Francis Mawbarne at the Minster-Gates, 1663.  
Cum Privilegio.   
Revel. 2.1. 
And to the Angel of the Church of Ephesus, Writ, These things saith he, which holdeth the seven Stars in his right hand, and walketh in the midst of the seven golden Candlesticks.  
Ver. 2. I know thy Works, etc.  
IN the precedent Chapter, we have the Description of a wonderful Person, One like unto the Son of Man, walking in the midst of seven Golden Candlesticks, clothed with a garment down to the foot, and girt about the paps with a Golden Girdle, ver. 13. His head and his hair as white as wool, or snow, and his eyes as a flame of fire, ver. 14. And his feet as five brass, burning in a furnace: and his voice as the sound of many waters, ver. 15. etc. which is none other, but the description of Jesus Christ the Eternal Son of God, in his glorious capacities of King, Priest, and Prophet of his Church. In these two Chapters, the second and the third, are contained seven Epistles, written from him to the seven famous Churches of Asia: To every Epistle there is prefixed a several Preface; and every of those Prefaces taken out of some part of that glorious description: As for instance; The Preface to this first Epistle, is taken out of those parts of this description which are found, verses 13. and 16. Verse the 13. I saw one like unto the Son of Man in the midst of the seven golden Candlesticks: And in the 16. ver. He had in his right hand seven Stars, thus the Description: The Preface to the Epistle thus, Thus saith he, which holdeth in his right hand the seven Stars, and walketh in the midst of the seven golden Candlesticks. The Preface of the Epistle to the second Church, the Church of Smyrna, is taken out of those parts of the Description which are found ver. 11. and the 18. ver. the 11. thus, I am the first and the last: And ver. the 18. thus, I was dead, and am alive, thus the Description; the preface to the Epistle thus: Thus saith he which is the first and the last, which was dead, and is alive; and so of the rest: The Preface to every one of them is taken out of such part of this glorious Description, as represents Christ unto them in such a form or posture, as is most suitable to that Church's State, or Condition, such as may add a greater authority to the whole Epistle, such as may make the deeper impression into them, and procure the greater reverence and obedience to that which is written and contained in them. But our business is with the Church of Ephesus, the most famous of all the rest; Famous for this, that it was the Metropolis of all the rest; Ephesus was the Metropolis of all Asia: Famous for the University there, it was an University as Atheus was, but it seems they studied much the black Art; for when by the Preaching of St. Paul among them, they were convinced of the vanity of those Studies, in testimony of their Repentance, They brought their Conjuring Books, and burned them before all men, but first they were prized, and upon the valuation, they came to fifty thousand pieces of silver, Acts 19 Famous for the magnificent Temple of Diana, in it the statelyest Fabric in the world, two hundred and twenty years in building, as some Histories relate; Famous for the Preaching of St. Paul there, Acts 20. and for that Divine Epistle which he Wrote to that Church, inserted in the sacred Canon, and one of the largest among them, the Epistle to the Ephesians; But much more famous for this Epistle written unto them, more immediately from our Lord himself, whereof our Text is a part: Other Churches had the Honour to be written unto by the holy Apostles of our Lord: but this, more immediately by our Lord himself; for he it is which here dictates to his sacred Penman, and amanuensis, John, Unto the Church of Ephesus Writ.  
So then, It was St. John's Charge to write this Epistle; It is our Business now to Read it, and to consider of the Contents of it: For not unto Ephesus alone; but unto us doth it belong, Let him that hath an ear, hear what the Spirit saith unto the Churches: To us therefore, as directly doth it belong, as if the Epistle were superscribed, To the Angel of the Church of York, write, These things saith he, that holdeth the seven Stars in his right hand, and walketh in the midst of the seven golden Candlesticks: Novi opera tua, I know thy works.  
For the opening of this Letter, at the first view, it divides itself into these three Parts:  
1. The Person to whom it is directed here, represented to us under the name and Notion of an Angel, To the Angel of the Church of Ephesus.  
2. The description of the Person, from whom it is sent, as he is here represented to us in two wonderful postures; 1. Holding in his right hand seven Stars. 2. Walking in the midst of the seven golden Candlesticks; These things saith he, which, etc.  
3. The special notice that he took of their state and condition, the carriage and behaviour of that Church, in these words, Novi opera tua, I know thy works.  
And now, oh for the Tongue of an Angel, to speak of so Angelical, so Heavenly a subject, Angels, Stars, Golden Candlesticks! A chrysostom here, to set them forth in their lustre, and in their brightness, would well suit with such a subject; but we must do as we may.  
The Text is of Show bread all along, and that belongs properly to the Priests. And in the Tabernacle where the golden Candlestick was set, it was commanded, That the Table there should be furnished with such Bread; and so it is here. And that I may break to every one of you a morsel of it, and give to each of you his portion in due season: Let us take a second view of the Text in the particulars of it, branching themselves out of these more general Parts: And here out of the first part, The Person to whom the Epistle is directed, The Angel of the Church, we are to consider.  

1. What is meant by this Angel?  
2. Who in particular this Angel was?  
3. Whether under that Name he understand some one particular Person only? or whether there were any more included under that name?  
4. Why he is represented under the name and notion of an Angel? To the Angel of the Church of Ephesus.   
Then out of the next part of the Text, The Person from whom the Epistle is sent, we are to consider out of the first part of his description, Holding the seven Stars in his right hand; what? or who are meant by these seven Stars? whether it may not be literally understood of that famous Constellation clearly visible in our Horizon, in dorso Tauri, called by Astronomers, the Pleyades; by our vulgar people, in plain English, the seven stars? Or, if not them? then who? or what else is meant by them. And thirdly, Why represented under the similitude of the seven Stars? And next, What is meant by his holding of them in his right hand?  
Then out of the next part of his Description, as he is represented, Walking between the seven golden Candlesticks, we are to inquire, What these golden Candlesticks are? who they are that are represented by them? and why? And lastly, what is meant by his walking in the midst of them? not sitting, nor standing; but walking: Non in angulo, sed in medio, in the midst of them.  
Out of the third part, The special notice that he takes of their works; We are to consider, what works he means, and how, and why he is so exact in observing them, and taking notice of them? All these things clearly offer themselves to our consideration and enquiry. And if I should methodically, and exactly treat of them all, I might well continue my Discourse as large as Paul did his Sermon, which he Preached to this very Church, Acts 20. till Starr-light, and till we should have occasion to make use of these Candlesticks here before us, to finish it. But I am commanded brevity, and I will observe it, as well as I can, in so copious a subject as this is, in which, Crede mihi labor est, non levis esse brevis: But I have heard of four sorts of Preachers, The Quoter, the Noter, the Taunter, and the Flaunter: Amongst all these, upon this account, I shall fall in with the second sort, I shall neither Taunt nor Flaunt, nor fill the Margin with Quotations; but only note, as it were with an asterisme, and point with the singer at those things which are most remarkable, & tanquam Canis ad Nilum, hint and away. And first of the Person unto whom this Epistle is directed, here represented to us under the Name and Notion of an Angel, To the Angel of the Church of Ephesus.  
First, What was this Angel? Pererius tells, and generally the current of Interpreters, that by the Angel here, is meant the Bishop of the Church of Ephesus; Per Angelum hunc, non alium intelligimus, quam Episcopum Ecclesiae Ephesinae; By the Angel here, we understand none other but the Bishop of Ephesus. And reason itself suggests it, for it is clear by that which we Read, Acts 20. and in the Epistle written by Saint Paul to Timothy, That there were many Pastors and Teachers in that Metropolitical Church; yet our Lord, writing unto the Church, doth not direct his Epistle indifferently to them all; but to one more eminent than all the rest, one that was Superintendent over all the rest, whom here he styles, The Angel of that Church; though there were many Pastors and Teachers in that great and populous City; yet they are not all indifferently styled Angels, although they might all, in a way of resemblance, be styled Angels; yet not all, nor any of the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel: But to this Person he writes as to one more eminent than all the rest, to one that had power, authority, and jurisdiction over the rest, whom here he styleth by an Emphasis, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an excellency; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angel, To the Angel of the Church of Ephesus.  
Note. It appears then, there were distinctions, and different Orders and Degrees among the Clergy from the beginning, even under the Gospel. In our Saviour's time, there was first himself, the Prince of the Order; then the Apostles; then the Evangelists; then the seventy Disciples, all Ministers of the Gospel. But can you imagine that all these were of equal Dignity in the Church? In Titus 1.5. Saint Paul authorises Titus, to Ordain Elders in every Church. That the Elders were Teaching Elders, it appears by their Ordination. But can any man imagine, that these Elders Ordained by Titus, and Titus Ordaining, and Saint Paul authorising Titus to Ordain them, were all of an equal authority in the Church, Ejusdem Ordinis, ejusdem Dignitatis, ejusdem Potestatis? Reason itself speaks the contrary; In Heaven above there is an Hierarchy: we Read of Angels, and Arch-Angels, etc. And why should it seem so strange that there is such an one here below? and that we should hear of Bishops, and Arch-Bishops, etc. If it be useful in the Church Triumphant? surely in the Church Militant much more. So it was here in this Church of Ephesus, there were many Pastors, many Priests, or Ministers belonging to it, and Ministering in it; yet among all the rest one more eminent than the rest, of greater Dignity, Power, and Authority then the rest, here styled, The Angel of the Church: To the Angel of the Church of Ephesus.  
The second Quaery is, Who in particular this Angel was then Bishop in that See: And 'tis generally noted to be Timothy: Sure we are, that Timothy was Bishop there, and that much about this time; We have Scripture for that, in the Close of the second Epistle to Timothy, where Paul Dates, and Directs his Epistle thus, The second Epistle to Timothy, Ordained the first Bishop of the Church of the Ephesians, Written from Rome, when Paul was brought bèfore Nero the second time. After whom, Saint John himself that writ this Epistle, Succeeded him in the same See, where he lived many years, and at last ended his days, a very old Man, and died in Peace in his Bed, and so did none of the Apostles, but he; all the rest being Crowned with Martyrdom: For the latter of these, we have the History of the Church: But for the former, we have the Canonical Scripture itself to confirm it: So that you cannot cast Bishops out of the Church Root and Branch, (as the cry goes among some of you) except you will burn your Bibles.  
3. But why doth he write in the singular number, To the Angel of the Church, as to one? Were there no more concerned in it? Surely yes, all the Clergy at the least; so Rupertus, Dum ad Angelum scribit, ad totum Clerum scribit: When he writes to the Angel, or Bishop of the Church, he Writes to the whole body of the Clergy of that Church. Lyra goes further, In Angelo Ecclesiae, totam affatur Ecclesiam; In the Angel of the Church, he speaks to the whole Church, however most especially to the Pastors and Ministers of it. But why in the singular number, as to one? but because he was their Chief, he was their Governor, he had the oversight of all the rest, he had the Charge of them, as they had of the Flock of Christ, and of the Congregations under him; he was to give them their Charge, to set them upon their Duty, and to see that they did discharge it accordingly; and therefore, as if they were all involved in him, and included in him, whatsoever is found good in them, is imputed unto him, and he is commended for it; whatsoever is found reprovable in them, is charged upon him all along throughout the whole Epistle, and he is blamed for it. Judge you then if he, and all his Successors in the like Charge, have not reason to look into the Carriage and Behaviour of those which are so immediately under their Government, and under their Charge; if they have not reason as their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Oversee them, to Visit them, to take an Account of them how they carry in their Places, and discharge their Duties in their several Charges. Surely it is but reasonable, and necessary, that he should take an Account of others, which is to give an Account for others unto God; and such is the Case in the Text, To the Angel of the Church is the Epistle directed, of him is the Account required for all that are under his Charge and Government, especially his Clergy, To the Angel of the Church of Ephesus, Writ.  
But the main thing offered out of this superscription of the Epistle to be inquired into, is this; Why it is Directed to the Bishop? (or who ever else are included in it) under the Name and Notion of an Angel, To the Angel of the Church. And Saint Augustine gives the Reason in a word; Propter similitudinem, for the likeness that is between them, and for the many properties wherein all Bishops, Pastors, and Ministers of the Church should resemble the Angels; and the resemblances between them for which they are called by that Name, are principally these five.  
1. Propter Dignitatem, For the Honour and Dignity that God hath put upon them; God hath Clothed them with Honour and Dignity above their Brethren, and hath Anointed them with the Oil of Grace and gladness above their fellows; Hath Dignified them with the highest Titles that Men can be capable of, Spiritual Fathers, Pastors, Rulers, Ambassadors, Stars, Angels, that they may be Honourable in the Eyes of the People; it is much for his own Honour that it should be so; it is for the Honour of his Service that it should be so; it is much for the advantage of their Ministry that it should be so; it is for the Honour of the People that it should be so; and therefore hath he Commanded, that we should account them worthy of double Honour, if not for their own sake, yet for their works sake, and for their Master's sake, we should not think much to Honour them whom God doth Honour: And let them whom God hath thus Honoured, take heed they do not dishonour him, nor themselves. Remember the Item given to Elyes Sons in this very case; Those which Honour me, I will Honour; but those that despise me, shall be despised, 1 Sam. 2.30. made good Malach. 2.9.  
2. Propter Ministrationem; Pastors, and Ministers of the Church, are called Angels, for the likeness of their Ministration with that of the Angels: Angels are Ministering Spirits, sent out for the good of those that shall be the Heirs of salvation, Heb. 1.14. Pastors and Ministers are such for all the world, called, commissionated, and sent out for the good of those that shall be the Heirs of Salvation, to Preach unto them the Gospel of Grace; To Publish and Declare unto them the Mystery of Godliness; To Proclaim the glad tidings of Salvation; To Instruct them in the way of Life; To Comfort, to Confirm them, to strengthen them, and every way to Build them up upon their most holy Faith, and so to fit and prepare them for the Glory that is intended them: their very Name imports their Duty, Angels, Messengers from God to Man; And the Message that they bring is good, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good news, tidings of Peace, and of good things: How beautiful therefore ought their very Feet to be upon the Mountains, which are shod with the preparation of such Gospel.  
3. Angels, Propter Scientiam, & Sapientiam, for their wisdom and knowledge; Angels are wise, and knowing Spirits; As an Angel of God, so is my Lord the King to discern good and evil, says the widow of Tekoah to David, 2. Sam. 14.17. And verse the 20. My Lord the King is Wise, as an Angel of God, to know all things: Angels are wise, and knowing Spirits; such ought Pastors and Ministers of Churches to be, Wise, and Knowing: The Priest's Lips must preserve Knowledge, and the people shall seek the Law at his Mouth: for he is the Messenger of the Lord of Hosts, Malac. 2.7. The Roman Orator was wont to say of the Lawyer's House, that it was Oraculum Civitatis, the Oracle of the City: I am sure it ought to be so of the Divines: The Divines Residentiary House ought to be, Oraculum Civitatis, from whence any of the People ought to fetch Instruction, Direction, Resolution, Satisfaction in all their Doubts, and Difficulties; Tanquam ab Oraculo, as from an Oracle; and this requires much knowledge, wisdom, and prudence: He must not be a Novice, saith Saint Paul, 1 Tim. 3.6. He must be as a Steward, saith our Saviour, plentifully furnished, that may bring out of his Treasury things New and Old. God will not send a Message by the Legs of the Lame; nor make Blind men Seers, nor Dumb men his Orators: Vbi desinit Philosophus, ibi incipit Medi●us. It was wont to be said, Where the Philosopher ends, there the Physician gins: I am sure it ought to be so with the Divines: Arts and Sciences, Knowledge in the Learned Languages, Histories, and all other kinds of Humane Learning, were wont to be accounted the Stairs into the Pulpit, the Handmaids to Divinity: But how ordinary hath it been in these latter and loser Times for young Neophytes to skip over all these at one jump into the Pulpit, and there with great Confidence and Impudence, the only Armour of Ignorance, to vent their own raw Fancies, or such things which they have taken up upon Trust, from such Authors as they have light upon, or what they have taken from the Mouth of their admired Teachers, by brachygraphy, and so Communicate them unto the people, apt to take any new Impressions, and fill them with variety of Fancies and Innovations.  
The fourth property wherein the Bishops, Pastors, and Ministers of Churches do resemble the Angels, and for which they are so called, is, Propter Celeritatem, for their readiness, cheerfulness, and swiftness in Executing the Commands of Almighty God. Angels are represented to us Winged, and those Wings not let down, and clapped to their sides; but raised up, expansit and stretched out, to show their readiness to execute the will of the Heavenly Father; they stand in his presence, their Eye is upon him, they do but watch for the word of Command, and presently they are upon the Wing: They do not go, but run; not run, but fly, such should be our readiness in doing the will of our God: we must not run before we be sent; but being sent, we must not linger, delay, nor make excuses, we must not Drive heavily in his Service, the wheels of our obedience, must be oiled with cheerfulness and Alacrity, that we may move swiftly in all our Duties and Performances; as we daily Pray, so we must daily Practise That his will may be done on Earth, as it is in Heaven; and we see how the Angels do his will, with winged cheerfulness and Swiftness; Go thou and do likewise.  
The fifth resemblance for which Bishops, Pastors, and Ministers of the Church are styled Angels, is, Propter Puritatem, for their Holiness and Purity: Angels are pure Creatures, so had they need be that stand in the presence of the holy God, and are admitted so near unto him, in this respect we must be as the Angels, and that upon the same account. Moses tells Korah, Numb. 16.9. That the Lord had taken him near unto him, to do the service of the Tabernacle: Even so we that are the Lords Priests set a part to do the service of the Tabernacle, and to Minister before him in holy things, are taken near unto the Lord: And he hath said, He will be sanctified in them that come near him, Levit. 10. Oh what a hateful thing it is to God and Man, to see a profane person, polluted and besmeared with all manner of impiety, impurity, and uncleanness, to draw near to God in holy Services, with his polluted Heart, polluted Lips, polluted Life, and polluted Hands, to pollute all that he toucheth? it is a wonder that in such cases, the holy God doth not break out upon them, to strike them through with a Thunderbolt, or by Fire from Heaven avenge himself upon their presumption, as he did upon Nadab and Abihu, in the like Case, and for the same Sinn, Levit. 10. And how hateful it is to Man, we may perceive by that which Ely his Sons are Charged with, in the same Case, 1 Sam. 2.17. You make the Lords People to abhor the Sacrifice of the Lord. Woe be to us, if through our profaneness, or irreverent handling of holy things, we make the Lords People to abhor the Sacrifice of the Lord; take heed we handle holy things in a holy manner, that we put off our Shoes when we approach the burning Bush, and stand upon holy Ground, that we wash our Hands in innocency, before we compass the Altar: All the washings and purifyings under the Law, did but Typically Teach us, how holy we ought to be: Our very Garments that we wears, read unto us Lectures of holiness and purity. In the Consecration of Aaron to the Office of the Priesthood, among other Religious Ceremonies, it was Commanded, That the Blood of the Sacrifice should be Sprinkled upon his right Ear, and upon the Thumb of his right Hand, and upon the great Toe of his right Foot; And what did all this signify? but that the Lords Priests must be Sanctified throughout, and from Top to Toe Consecrated as holy unto the Lord. The Motto of the High-Priests Mitre, was, Holiness to the Lord; It should be the Motto of every one of our Hearts, our Lips, our Lives, and all our Service should Proclaim, Holiness to the Lord. We are here styled Angels, to show, That we should walk before the Lord even in Angelical purity and holiness.  
We should now come to speak of the Person from whom this Epistle is sent: But by the way, we may not omit the Charge here given to Saint John, concerning the things to be signified unto the Church from him; and that is, To Write them down: To the Angel of the Church of Ephesus, Writ.  
Saint John had been an Authentic Messenger to have delivered Viva voce, byword of Mouth, a Message from Christ to the Church: But Christ doth not think that sufficient, but he must Write: The Reason was, Those things that he there wrote to that Church, did concern all other Christian Churches to the world's end, He that hath an Ear must hearken unto them. And therefore that they may come to the knowledge of them, it was necessary they should be written. Secondly. Things delivered by word of Mouth, and so transmitted from Mouth to Mouth by Tradition, are subject to be corrupted, misreported, to admit of Addition, Diminution, Alteration, there can be no certainty in them, but Litera Scripta manet. Away then with all your Popish Traditions, anabaptistical Revelations, Fallacious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Unwritten Verities, as they call them, when you speak of the Canon, whereby we should be directed in matters of Faith and Manners in order to our Eternal salvation. God hath better provided for his Church then so, By giving us a more sure Word of the Prophets and Apostles, and our Lord himself, all in Writing, unto which we shall do well to take heed, as to the Lights shining in a dark place, to guide our Feet in the ways of truth, life, and peace.  
We now come to consider of the Person, from whom the Epistle is sent. Intererit multum Davusne loquatur, berusne: It adds much to the lustre and authority of that which is written, to consider from whom it is written; And that is here, from this wonderful Person described in the Text, by Holding the seven Stars in his right hand, and walking in the midst of the seven Golden Candlesticks. As the Prophet Isay once asked the question, Isay 63.1. Who is this that cometh from Edom, with Garments died red from Bozrah? So here, Who is this wonderful Person, which here we see walking in the midst of the seven Golden Candlesticks? Why; It is none other but the Son of God, the Lord of the Candlesticks, and the owner of them, the very same which we saw before, holding the seven Stars in his right hand. But hath he no Name? Yes: But the Spirit thought it more fit to represent him here in a Glorious Vision, to set him forth in such a Heavenly Description and Periphrasis, as might strike in the Church an awful reverence of so Divine a Majesty, to tremble at his Word, and carefully to heed it; in the promises, the Threaten, the Instructions, the Admonitions, the Reprehensions, and all the several dispensations of it, as the Word of the Mighty God, and not of Man, the King. Chief Priest, and Prophet of the Church, and one that was perpetually in the midst of them, and had a continual Eye upon them, and would take a strict account of them; therefore is he set forth not by his Name, but by a description.  
In this Description here, are two parts, we must consider of them both in their Order: The former of them represents him to us, Holding the seven Stars in his right hand. First then, What is meant by these seven Stars? Secondly, What is meant by his holding of them in his right hand? As to the first, It is no injury to truth to understand them in a Literal sense of that famous Constellation in Heaven, which in a clear Night is visible in our Horizon, in dorso Tauri, which our Vulgar People call, the seven Stars; Astronomers, the Pleyades, and by a Synecdoche, for the whole number of the Starts in the Firmament; all which, this wonderful Person holdeth in his right hand: He telleth the number of the Stars, and calleth them all by their Names; He Created them at the first; He assigned to them their Places in the Firmament, their Constellations, their Motions, their Virtues, their Influences which he can cause them to send forth when he pleaseth, and when he pleaseth restrain them: Canst thou stay the sweet Influences of the Pleyades? or bind the Hands of Orion? thou cansts not; But he that made them, and gave them their Influences, can. Astra regunt Homines, sed regit astra Deus: The Stars have a strong Influence upon Men, and upon the substellary Bodies: but he that made them hath a stronger Influence upon them; He holdeth them in his right hand, guides them, moves them, order them as it pleaseth him; and therefore fear not the signs of Heaven, Jer. 10.2. but fear the God of Heaven; Look not so much at the Stars, as at the Hand, and at him that holdeth them in his right hand. Thus if we understand these Stars in a Literal sense, the words will bear it well enough; the Exposition is true, but not so genuine; 'tis sure enough our Lord did allude unto those Stars we speak of in this Expression? But in the genuine Interpretation of them, he leads us another way, to a Metaphorical sense, Revel. 1. and the last, and by these seven Stars, understands, the seven Angels of these seven Churches; and by those Angels, the Bishops, and Chief Pastors of those Churches; and under them, all the other Ministers, Pastors, and Teachers, which here he styleth, so many Stars: But what is it that the Spirit would say unto the Churches, by this Metaphorical Expression? Surely this is that which he would say,  
Obs. That all Bishops, Pastors, and Ministers of the Church should be as Stars in the several Churches, and Charges wherein they are fixed, and that in a six-fold resemblance, for which they are there so styled.  
1. Propter Lucem, for the Light that aught to be in them, and by which they ought to shine unto others: It is the property of the Stars to shine, and to give light to the dark places of the Earth, and that in the Night time when there is most need of it; Remember we are Stars, and Stars must shine: We are the Light of the World, and must not be put under a Bushel, but set up on a Candlestick, that we may give Light to all that are about us. It is a high Testimony that our Saviour gave John the Baptist, That he was a shining Light. 'tis said of the Fathers, met in the Council of Nice, that they were, Totius Orbis Lumina: It was said of Saint Basil, That he was in his Pulpit as Thunder; and in his exemplary Conversation, as Lightning. We must shine by our Doctrine, and shine by our Works, and shine by our Exemplary Conversation; by all these we must so shine before Men, that they may see our good works, as well as hear our good words, that so they may be moved, to glorify our Father which is in heaven.  
2. But Light without Heat, is but a kind of Ignis fatuus; there must be Heat within, as well as Light without, heat of Love, and heat of Zeal; John was a shining and a burning Light; he shined in his Doctrine, and exemplary life without, and he burned within with Love and Zeal. Remember we are Sacrificers, and those Sacrifices were ever most acceptable which were offered by fire unto the Lord; without this holy fire to quicken, and to warm us, we shall be but cold in our performances, perfunctory in our services, we shall Drive heavily in the ways of God, and do the work of the Lord but negligently: Zeal is the wings of the soul that lifts it up, and carries it on swiftly in holy performances, the oil of the wheels of out obedience that makes them run cheerfully; it will put us upon all our Duties with earnestness, fervency, devotion, affection, and that which we do for God, or to God, it will make us to do it hearty and throughly; of all others we had need to be fervent in spirit, serving the Lord, from whose Zeal, all our People are to take Fire.  
3. Stars, Propter Influentiam; Bishops, Pastors, and Ministers of the Church are called Stars, by reason of the influence that they have upon the people, and the Congregations depending upon them: Radius est vehiculum lucis, caloris & influentiae; The Stars and other Luminaries of Heaven, do by the Rays and Beams which they send forth, convey not only Light and Heat, but strong influence also into the inferior Bodies. Canst thou stay the sweet influences of the Pleyades, saith Job, speaking of those very seven Stars unto which the Text doth allude: Even so the Pastors and Ministers of the Church, the Church-Starrs do convey unto the people under them, strong influence, good or bad; if they be benign Stars, than the influence Flowing from them is good, saving, healing, comforting, reviveing influence: But if they be malignant Stars, the influence Flowing from them must needs be like unto themselves, blasting and disastrous. There are some Astronomers tell us, That unto every Creature here below in this inferior world, there is assigned a Star, from whose influence it doth receive Vigour, Life, and Vegetation: Not much unlike the Opinion of the Papists, That assign to every Man borne into the World, an Angel to be his Guardian: And of the Manichees, Which assign to every soul a good Angel and a bad; the one drawing him to that which is good, the other to that which is evil. I leave them to defend their own Opinions; this is sure, That from every of us Church-Starrs, there Darts out a Beam, or a Ray, which derives influence from us, good or bad, to every soul that lives under our aspect; if we prove malignant Stars, and that influence from us be Killing, and Destructive, woe unto us; How many souls shall we have to answer for in that case, perishing through us? Remember we are Stars, see the influence which we send forth to those that depend upon us be good influence.  
4. Propter Ordinem. Bishops, Pastors, and Ministers of the Churches, are styled Stars, for the Order that is among them, and which they ought with all due care, to keep and observe. The Stars in their Order fought against Sisera, Judg. 5. We have Sisera's to fight against, and if ever we will fight prosperously, we must fight in Order. In all Order there is subordination, as well as Ordination; and there are Degrees, Secundum sub, & supra. There are several Magnitudes, and one Star differeth from another in Glory. The most Reverend Fathers in God, the Lords Arch-Bishops, and Bishops, they are Stars of the first Magnitude. The Reverend Prelates and Dignitaries in Cathedral Churches, they are Stars of a second Magnitude. We Country Priests, we are Stars too, but of a lesser size, that move in a lower Sphere; Minores Nobiles Coeli inferioris, the Minors of the Inferior world; we must all be content with our Stations, and with our Stand, and every one move in that sphere in which Providence hath placed and fixed him. Those that are of the greater Magnitudes, must not despise those that are lesser; those that are of lesser, must not envy those that are greater, but every one must move in his own sphere, every one Act in his own Place, and in that Constellation wherein he is fixed; there he must shine, and there he must send forth Light, and Heat, and Influence, and do all the good he can: If the Stars of Heaven should change their Courses, Cross their Motions, and justle one with another? what must needs follow, but a Conflagration in Heaven? And if the Church-Starrs here below, shall do the like, they must needs threaten Combustion on Earth. If Aaron's Bells once begin to jangle, become out of Tune, and Ring Cross? what do they cry, but Fire in the Church, which will soon take hold of the Kingdom too, and ruin all together? But remember we are Stars, and we must keep our Course, move in our own sphere, and keep in Order; that's the fourth Resemblance, for which we are called Stars.  
5. The fifth is, In respect of our Fixedness and settlement in our Charges; The Stars in the Firmament are Fixed Stars; those seven more particularly (unto which this Scripture seems to allude) in a famous Constellation: such should the Church-Starrs be, Fixed Stars; Non stellae erraticae, non cadentes; Not wand'ring Stars, not falling Stars, not Meteors, suddenly appearing, and as suddenly disappearing: But fixed Stars, settled in that place of the Heaven, of the Church here below, which Providence hath assigned unto them; and there being disposed of, they must fix, there they must reside, there they must shine, thence they must send forth their influences, to the enlivening, comforting, and refreshing of all those that are under their influences, and their aspect, suitable to their several Positures, Capasities, Privileges, and Honours.  
6. The sixth Resemblance between the Stars, and the Pastors and Ministers of the Churches, is in their borrowed Light; the iniate Light of the Stars is but weak; the best Light by which they shine, is but mutuatitious, derived from the Sun, the Fountain of Light: Even so it is with our Church-Starrs, the Light that is in us, is not our own, it is a borrowed Light that comes down from the Father of Lights, and is derived from the Son of Righteousness, arising over us, with healing under his Wings, the Fountain of Light, out of whose fullness we all receive Grace for Grace. And this Consideration should teach us two things. First, Humility: Here's no ground for boasting: Saint Paul pricks the Bladder of that swelling pride, and makes it fall, when he puts us in mind of our Poverty and Dependency, What hast thou, which thou hast not received? And if Men will be boasting, let them boast of that which is their own; The Light that we have, is not our own, be the gifts and parts in thee never so great, the Light that is in thee never so clear, so illustrious; yet say of it all, as the Son of the Prophet did of the Axe which he let fall into the water, Alas Master, it was but borrowed; the glory of them is due to the Lender, not to the Borrower; to the Giver, not to the Receiver; But of him, and from him, and by him are all these; therefore to him be the glory of them all, for ever and ever, of him the Father, from him the Son, and by him the holy Ghost are they all; And therefore to him the Father, Son, and holy Ghost, in the Unity of the Trinity, be the glory of them all for evermore. Secondly, This should teach us Charity, in the communicating of this Light to others, which is committed unto us for that very end; And therefore we are Charged with this Duty, not only upon the account of Charity, but of Justice, and Faithfulness in our trust: As every one hath received, so let him distribute, as Stewards of the manifold graces of God: Stewards are to give Accounts, as well as to take them; and the greater their Receipts are, the greater Accounts do they make them liable unto. A Day will come, when it shall be said unto them, Red rationem Villicationis tuae; Give an Account of thy Stewardship: And such are we all in this Case. The Gifts that we have are not our own: they are committed to us but in trust; we Receive them to Have, but not to Hold; we must Communicate. The Stars do not shine to themselves; but to the inferior world, to give Light to others, and that in the darkest times too of the Night, when there is most need of them. Such Stars must we be, To shine into the World: To give Light to them that fit in Darkness, and in the shadow of Death, to guide our Feet into the ways of Truth and Peace. And thus you see what it is which the spirit would say unto the Churches, in this simile, in resembling the Pastors and Ministers of it by the Stars.  
But what is meant, by Holding them in his right hand?  
There are five things intimated to us in this Expression.  
1. The great Care that Almighty God hath of them, to secure them, to preserve them, to protect them, that the Sons of violence shall not come near to touch them, or to hurt them; He that toucheth you, toucheth the Apple of mine Eye, Who dare come so near to hurt those which Christ holdeth in his right hand, but his left hand will be ready to avenge them?  
2. The great Honour that he is pleased to do them, to take them so near unto himself, as into his right hand. The Right hand is a place of Honour and Dignity. Christ sitteth on the right Hand of the Father. The Sheep are placed on the right Hand of Christ. When Solomon would Honour his Mother, he caused a Throne to be set, and her to be placed at his right Hand. Pastors, and Ministers of Churches, they are on God's right Hand, they are in his right Hand, they are there as Signets of his right Hand, as precious Stones in his Signer, Illustrious and Glorious. Great is the Honour that he is pleased to put upon them, even here in the Church; How studious ought we to be of his Honour, that hath thus honoured us, and of our own too, that we carry as becomes us in that high Relation, Calling, Dignity, Name, and Place that we bear in Gods right Hand, that so we way sit on his right Hand hereafter, in whose presence is fullness of joy, and at whose right hand are pleasures for evermore.  
3. The advantage that we have of being abundantly illuminated by the light of his countenance, at so near a distance; The nearer the Stars are to the Fountain of Light, the stronger must needs be the irradiation from it, and their illumination by it: Behold, we are near unto the Lord, Stars in his right Hand; how strong then must needs be the irradiation from so Glorious a Presence, through the beams of his countenance darting upon us. In was said of Moses, that when he came out of the Mount, his Face did shine, that the people could not look upon him for the glory of it. Behold, we are in the Mount with God, we are taken near unto him; the Light in us should be so great, our Gifts and Graces so illustrious and resplendent, that our people should look upon us with dazzled Eyes, in admiration of our spiritual excellencies; while we behold with open face the Glory of the Lord, it should be our care and endeavour, and will be our happiness too, to be transformed into the same Image from Glory to Glory, and that that God, which made the light to shine out of darkness, may shine into our Hearts, to give the light of the Glory of God, in the Face of Jesus Christ.  
4. By this expression is intimated, the continual Eye that God hath upon us, to observe our carriage, and our behaviour in our Callings, and in our respective Churches and Charges. We cannot be in his right Hand, but we must be under his right Eye too, and that is as a Flame of fire, not so much for the anger, as for the perspicacity of it. Of all sorts of people, and Callings amongst men, there are none that he doth more strictly observe, or take a more exact account of, than he doth of us. How punctually and particularly doth he Charge the Angels of these seven Churches, in the second and third Chapters of this Book; This thou baste, for which I commend thee: And these and these things I have against thee; imagine it every one of us, as spoken unto ourselves. A Day will come, when he will deal as punctually with us, as he doth here with them; In the mean time, He knows our Works, and fees our Ways, and our Walking; his Flaming and Fiery Eye is upon us: Oh what manner of Men ought we to be in all holy conversation and godliness? How circumspectly ought we to walk? How exactly to order all our go and do, that are under the inspection of so perspicatious, so severe an Eye?  
5. By this Expression is intimated to us, The Power that Almighty God hath in his Hand, and the liberty that he reserveth unto himself, to dispose of these Star as he pleaseth, to hold forth this Hand, with the Stars in it, to what part of the world he pleaseth, and there to continue it as long as he pleaseth, and when he pleaseth to turn his Hand another way, even which may he pleaseth, with the Stars in it, to give light to them that sit in darkness, and in the shadow of death; and to leave the other from whom he took it in the darkness, in which at the first, he found them. Beloved, these Stars do not shine to any place of the world, of the Church, by chance: No, not in particular Churches, there is a Providence in the disposing of them. In the 16th. of the Acts, we have a clear evidence of it; there were three bright Stars, feign would they have shined in Asia, but they received a prohibition from the holy Ghost, The holy Ghost forbade them, ver. 6. Then they assayed to shine into Bythinia: but the spirit suffered them not, ver. 7. The Ruler, and Disposer of the Stars, had otherwise determined, that they should go to Macedonia, and shine there; and there did this Hand hold them forth for a season, ver. 12. The Stars must shine where he will have them, and as long as he will have them, and no longer: These seven Churches of Asia, are an evidence of this truth at this day. Over them did Christ hold forth this Hand, with the Stars in it at this time, and a long while after, until he was weary of holding it forth: and by reason of their barrenness, and unthankfulness, their irreligion, and Apostasy, they gave him just Cause to Complain, That all the day long, he had stretched out his Arm to an unthankful, and a gainsaying people; and then to what purpose should he hold it forth there any longer? In his wisdom and justice he turned his Hand from them, and held it forth more Westward, to the Western Churches: And since that, more Northward, to these Parts of the world, the Inhabitants of the Island, the Inheritance of Japhet, amongst whom we are: And now, by the blessing of God, we have enjoyed the Light under them many years: But take heed, least for the same sins, for which God turned his Hand from Shem to Japhet; he again remove his Hand from Japhet to Cham: and when he doth so, lest as upon that remove, he left Shem in darkness; so upon this turn, he also leave us in that darkness, wherein he found us. Beloved, there is an Ancient Prophecy, Gen. 9.27. God shall persuade Japhet, and he shall dwell in the Tents of Shem, and Canaan shall be his servant. What is meant by Shem there? but the Church, which was first Planted in those Eastern Parts, which were the Habitation of Shem. What is meant by Japhet's dwelling in his Tents? but his succeeding of Shem in the Privileges of the Church, by translating the Gospel out of these Eastern Parts of the world, into these more Westerly and Northerly Quarters of the world, which were the Lot of Japhets' Inheritance, and in which his Posterity seated themselves, and amongst whom we are, descended from him by Gomer. By virtue of this Promise are we this Day the Church, and dwell in the Tents of Shem. But what do we think of Canaan all this while? All this while he hath been a servant. But is there not a time when he shall shake off the Yoke of servitude? shall all those Parts of America be for ever forgotten? shall Light never appear in them? Me thinks I see the Dayspring from on high, begin to visit them: Me thinks I see the Beams of the Morning Sun, begin to break out upon them, in the promulgation of the Gospel in Virginia, one of the outward skirts of that mighty Continent: And I am confident it will (as the Sun) shine forth more and more, unto the perfect Day. I do not doubt but God hath a great people among them to be gathered, and that there will be a glorious Church amongst them, before the Consummation of the world: But take heed, lest as I intimated before, as God turning his Hand from Shem to Japhet, left Shem in darkness, under which to this Day he lies: So when God shall turn his Hand, with the Stars in it from Japhet to Cham, or Canaan, he leave us also in the Darkness wherein at the first he found us, and their Sunrising, be our Sunne-setting, our Barrenness, unfruitfulness, Aposteme, falling from our first Love, our Schisms and Divisions, our Hypocrisy, Formality, general irreligiousness and profaneness, seem to portend and bespeak no less; presages of it we have sure, our Golden Candlesticks lately tottering, and sore shaken, the Famous Lights in them put out, others burning in them blue, and dimly; all manner of Heresies that ever the Church hath been pestered withal Revived, Countenanced, Encouraged; the Seamelesse Coat of Christ Torn and Rend into an hundred pieces, by Sects, Schisms, and Divisions, Factions, and Fractions; The Discipline of the Church laid by, the holy Worship despised, and trampled under forth, the Sacraments thrown out, all Ordinances, but Preaching, and Extemporary Praying cried down; the lowest of the people made Priests, and the Priests made the lowest of the people; the Churches turned into Stables, and Stables into Churches; And how much did all this come short of the Abomination of desolation, standing in the holy place? How near did all this come to the execution of the judgement threatened against Ephesus in this Chapter, Of removing the Candlesticks out of their places? Well, blessed be God, they are not yet removed, they yet stand in their places, the Lights shining and burning in them, the right Hand of the Almighty is yet stretched forth over us, with the Stars shining in it. Let us be admonished by all these threatening punishments, to walk in the light of them better than ever we have done, while we have it amongst us, as Children of the Light, to walk up to the Light, to rejoice in it, to be thankful for it, and to bring forth the fruit of it: this is the best way to keep it, and to continue it among us. And thus you hear, what it is which the Spirit saith unto the Churches, in this Metaphorical Expression, Of holding the Stars in his right Hand.  
It followeth now, That we consider of the next Part of the Description, Of this Wonderful Person Christ the Son of God, as he is here represented, Walking in the midst of the seven Golden Candlesticks.  
Not to trouble you with the speculations of Expositors upon this sacred and mysterious number of seven, so often mentioned in this Mystical Book, in all the Visions which Saint John saw, Seven Spirits, seven Angels, seven Stars, seven Candlesticks, seven Seals, seven Trumpets, seven Heads, seven Hills, seven Vials, seven Plagues, all by seven, a sacred and mysterious Number; and many are the Mysteries which some perspicatious wits have told us of, contained in that Number. But to pass by that. Two things we have here to inquire into: 

1. What is meant by these Candlesticks?  
2. What by his Walking in the midst of them?    
And for the first, our Lord himself hath Interpreted it unto our Hands, what is meant by them. In the last verse of the Precedent Chapter, The seven Golden Candlesticks, are the seven Churches, meaning of Asia. Where take up this Observation by the way.  
That notwithstanding there were many Corruptions in them, in Doctrine, in Worship, in Discipline, in Government, in matters both of Faith and Manners; yet our Saviour still vouchsafeth them the Name of Churches: The seven Candlesticks, are the seven Churches. Ephesus is fallen from her first love, ver. 4. Smyrna had Hypocrites among them, Which said, they were Jews, and were not, ver. 9 Pergamos had in her, those that held the Doctrine of Balaam, and the Doctrine of the Nicolaitans, which God bated, ver. 14.15. Thyatyra suffered that Woman Jezabel, which called herself a Prophetess, to teach, and to seduce men to commit Fornication, and to Eat of things sacrificed unto Idols, ver. 20. Sardis had a Name that she lived, but was dead, Chap. 3.1. Philadelphia was the purest of all the rest; yet she is Charged with her defect too, she had but a little strength, ver. 8. Laodicea was neither cold nor hot, but lukewarm; she had a high and Pharisaical Conceit of herself, that she was Rich, and Wanted nothing; where our Saviour tells her, She was Poor, and Miserable, and Blind, and Naked; and yet notwithstanding all this, a Church still; notwithstanding all these Defects, Corruptions, Blemishes in all the rest; yet all this did not un-Church them, all Churches still; The seven Candlesticks are the seven Churches; and the seven Churches the seven Candlesticks; nay, Golden Candlesticks still, for all this. It was not a little Dross amongst them, not a little Dust, nor Rust adhering to them, that made them cease to be Candlesticks; yea, Golden Candlesticks still, for all this: The seven Golden Candlesticks are the seven Churches. Surely, Christ the Lord of the Churches, is more Charitable, more Indulgent to us in this point, than we are one to another. We have a Generation among us, I pray God they be not such a Generation as Solomon speaks of, Prov. 30.12. A Generation that it pure in their own Eyes, yet are not cleansed from their iniquity: I hope the best; But such a Generation we have amongst us, which out of a high Conceit of their own transcendent purity, think themselves too good to join with others; others too bad to be admitted with them into Church-fellowship: Where they see any Defects, Errors, Miscarriages, though they be but personal, not congregational, and such as we do no way allow of, but reprove, cry out against, lament, and bewail, where we cannot help it; yet these men take such offence at them, that they withdraw themselves, separate from our Congregations, un-church us, revile, reproach, rail upon us, as Synagogues of Satan, Limbs of Antichrist, and cast a greater reproach upon us, than the Papist, themselves. But my beloved Brethren, From what spirit comes this? from that spirit and wisdom which is from above, which is first pure; then peaceable, gentle, easy to be entreated? etc. Or, from a spirit of pride, singularity, disdain, vain glory, and hypocrisy? surely these things proceed not from that spirit which descended in the likeness of a Dove, in all meekness and gentleness; but rather that of Boanerges, the Sons of Thunder, which called for Lightning and Fire to destroy, and to avenge. But if the same mind were in you, which was in Christ Jesus, in this Text, you would be more Charitable. He owns the Churches yet for Candlesticks: Nay, for all the Rust, and Dust, and Dross which they were Corrupted withal, for Golden Candlesticks: The seven Golden Candlesticks are the seven Churches.  
Quest. But we have-not yet Examined, Why the Churches are set forth unto us under the Name and Notion of Candlesticks?  
Sol. It is certain, that in this simile, the spirit of God doth allude to that famous Candlestick which was set up in the Tabernacle, of which we Read Exod. 25.31. From it then we must fetch light to understand what is meant by comparing the Churches to it. And herein the Apprehensions of Expositors have been very luxurious in taking hold of variety of particulars, from whence to raise several Observations, not impertinent, but especially from these three things. First, From the Matter and the Mettle whereof they are made. Secondly, From the Form of them. Thirdly, From the Use of them. Frist, From the Matter and the Mettle of them, thus: When Christ resembles the Churches by Golden Candlesticks, his meaning is, That they are, Per sanctitatem pura, per dona & gratias spiritu● sancti pretiosa, per sinceritatem solida, per bona opera splendentia, per morum gravitatem ponderosa, per persecutionem probata, per obedientiam facilè ductilia, per praedicationem verbi sonora. By their holiness they are pure, by their Gifts and Graces they are precious, by their sincerity they are solid, by their wisdom and gravity they are weighty, by the fire of temptation and persecution they are tried, by the Preaching of the word they ring, and give a sound, by their charity and obedience they are easily drawn forth as Gold out of the Lump, into Leaf Gold. All this From the Matter of them, and the Mettle whereof they are made. Secondly, From the Form of them: It is observed, that they are erected, they look upward toward Heaven: such Candlesticks should the Churches be: Erecta per rerum divinarum contemplationem; Erecta per spem & fidem in Christo ad dextram Dei in coelo sedent; Erecta ad lucem celestem recipiendam: Erecta ad lucem illam aliis prebendam, & circumquaque communicandam: They must be Candlesticks erected and tending upward, by their Contemplation of Divine things, and setting their Hearts and Minds on the things that are above, erected by Faith and Hope in Christ, sitting at the right Hand of the Father, erected to receive the Heavenly Light from the Father of Lights; and erected, that it being set up on high in them, might the better and the farther be Communicated to others: this from the Form of the Candlesticks. Thirdly, From the Use of them, and that was touched in the last, to hold forth the Light: Men do not light a Candle to put it under a Bushel, but to set up in a Candlestick, that it may give Light to all that are in the House: Such a Candlestick is the Church, to hold forth the Light of Truth to all her Children, called therefore, The Pillar of Truth, Timothy 3.15. because as the Pillar holds forth the King's Proclamation fixed upon it, that all that are Concerned in it may take notice of it, and he that runneth may Read it. So should the Church hold forth the Truth, that it may be visible and audible to all her Children and Members, as the Pillar doth the Proclamation, the Candlestick the Light. What use is there of the Candlestick, if there be no Candle set up in it? Or what use of the Candle, except it be lighted, that it may burn and shine? And that it may do so, there are two things necessary. First, That it should be fed with a continual supply of Oil, or other moisture, to nourish it, and to keep it burning; and good reason, that they, which like Candles, consume themselves to give light to others, should from others receive that Oil and nourishment which may keep them burning. Secondly, 'Tis necessary sometimes that they should be Topped, or Snuffed: We Read Exodus 25.38. that in the Tabernacle where the Golden Candlestick was, there were also Snuffers, and Snuffe-dishes: What the use of those Snuffers was, we all know, and what that use of them teacheth and leads to, we may imagine: sometimes the Candles may burn luxuriously, and in that Case, 'Tis necessary they should be snuffed: sometimes they may burn but dimly, being choked, and darkened with the snuff itself, and in that Case, 'tis fit they should be snuffed: sometimes there may be a Thief in the Candle, that may waste the Oil and nourishment of it, by conveying it the wrong way, and in that Case they may not take it ill if they be snuffed. The Candlesticks themselves are not so free from Rust and Dust, but sometimes they will stand in need of scouring, of rubbing, and of dressing, by Corrections, Visitations, and wholesome Discipline; Nor do the Lights in them burn so clearly, but they had need to be looked too. Are we of this society so innocent, that we need no inspection? or so nocent, that we need to fear a Visitation? Are we, amongst all Societies, so absolute, so independent, that we have no Superintendent? or if any, who should that be, but our Chief Priest, the Angel of this Church, our Diocesan, our Metropolitan, whose Presbytery we are, and to whom we have all Sworn Canonical Obedience? Who but he our Aaron, to fit as a Refiner, to purify the Sons of Levy in this Society?  
But we haste to the other Part of the Description of this Wonderful Person, as he is here represented to us, Walking in the midst of the seven Golden Candlesticks. And this is the last Part of this his Description.  
And what is meant by this his Walking there, Saint Bernard tells us, Ambulare in medio Candelabrorum, quid est, nisi Ecclesiis semper adesse, eye delectari, eas servare, erudire, protegeri, dirigere, juvare, & eye omnibus modis advigilare: To walk in the midst of the Golden Candlesticks, what is it, but to be ever present with the Churches, to delight in them, to direct them, to protect them, to instruct them, and by all means to Consult their good? they are all Comprehended in these four; His Presence with them: His Delight in them: His Observation of them: And his Care for them. First, He walks in the midst of them with Delight; Of Zion, he hath said, here will I dwell, for I have a delight in her; and so he walketh in the midst of them, as a Man would do in his Garden, for Pleasure, and for Recreation. Secondly, He walks in the midst of them, to Preserve them, and Protect them; where he is in the midst of them within, he is as a Wall of Brass round about them without too: Nay, As a Wall of Fire, Zachary 2.5. not only to Defend them within; but to Consume and burn up all them without, which shall presume to attempt to break in upon them; and so he walks in the midst of them, as once he did in the midst of the Fiery Furnace for the preservation of the three Children, Daniel 3.23. which he did so powerfully, that the fire in it had power to burn the Bands and Cords, with which they were bound; but not to touch an Hair of their Heads, or a Hem of their Garments. Thirdly, He walks in the midst of them, Erudire, to Teach, and to Instruct them, to Awe them, to keep them in order; For he is the beloved Son of the Father, in whom he is well pleased, whom we must Hear and Obey, Matthew 3.17. He the great Prophet of his Church, whom we are Commanded to Hear with a severe intimation, by his Spirit, by his Word, and by his Pastors sent out by him, doth he teach the Churches to the world's end: And so he walks in the midst of them, as a Schoolmaster in the midst of his School, and his Disciples or Scholars. Fourthly, He walks in the midst of them, To Observe them, to take notice of their Carriage, their Manners, their Order, and their Behaviour, as appears by the particular Charges which he gives to these several Churches in this his Visitation, in all of them making good what in General he tells them, before he come to deal particularly with them, Novi Opera tua, I know thy Works: And so he walks in the midst of them, as the Master of the Feast in the Gospel walked in his Dining Room, to take a View of his Guests, to see who had, and who had not on his Wedding Garment. And to this purpose it is observable, in what manner of Posture and Gesture he is here seen, He is seen Walking; Not Sedet Otiosus, as Bullinger observes; not Stat Negligens, he doth not sit, as being Idle; He stands not still, as being negligent; but he is seen Walking, from end to end, forward and backward, to and fro, that at every turn he might take a View, and at every step cast an Eye, that nothing done or said amongst them, may escape his Cognizance. Lastly, he is walking, in Medio in the midst of the Candlesticks; Non in Angulo, non in exteriori aliquâ parte; Not in a Corner, not in some Skirt, or Outside of them: but, In medio Candelabrorum, in the midst of the Golden Candlesticks, that he might look over them every way; and they at an equal distance on all sides, might receive from him that Direction, Protection, Comfort, and Encouragement which is their Light and Life. The truth is, He bought them, he laid down a Price for them, which was far more precious than Gold, his own Blood; he had need see what becomes of them, and he is to deliver them up to God the Father; he received them by weight, and he received them by tale; Of those which thou hast given me, have I lost none; It is his great Care that he may deliver up his full Tale, and that he may deliver them up Pure, and Bright, and Clear, and that he may present them without spot or wrinkle; and therefore is it that he hath such a special Care of them, such a vigilant Eye upon them, continually resident among them, and walking in the midst of them. Oh how happy are the Churches under the inspection of such an Eye, under the Care of such a Guardian, under the Protection of such a Patron, in the Favour of such a Prince, the Teaching of such a Prophet, the Intercession and Benediction of such a Priest continually present with them, Precedent over them, and resident among them, walking in the midst of them? and how holily ought they to carry themselves in such a Presence? how circumspectly under the Inspection of so severe an Eye? that when he shall come to visit them, as here he doth this Church, and to take an Account of them, they may give up their Account with joy, when he shall say unto them, as here to Ephesus, Novi Opera tua, I know thy Works, they may be such as they need not be ashamed of, such as may stand by us, and abide the trial, such as may praise us in the Gate, such, as upon the enquiry and examination, he may approve of, and upon which we may expect the Promise here in this Visitation made Vincentibus, To them that over come, to Eat of the Fruit of the Tree of Life, which is in the midst of the Paradise of God, to Receive the White Stone, and therein the New Name Written, which none can Read, but he that receiveth it, to be Clothed with White Raiment, washed in the Blood of the Lamb, and in it to follow the Lamb whither soever he goeth, and to be ever in his Presence, in whose Presence is fullness of joy, and at whose Right Hand there is pleasure for evermore: Which the Great God of Heaven and Earth be pleased to admit us unto, for his sake which Holdeth the seven Stars in his Right Hand, and Walketh in the midst of the seven Golden Candlesticks; To whom be all Honour and Glory, now and for ever, Amen.  
FINIS.