THE HIERARCHY EXALTED AND Its Enemies Humbled. A SERMON Preached on the first Sunday in Advent, being the 2d. day of Decemb. 1660.  
AFTER The Consecration of the Right Reverend Fathers in God, 

JOHN Lord Bishop of Durham.  
WILLIAM Lord Bishop of St. David's.  
BENJAMIN Lord Bishop of Peterborough.  
HUGH Lord Bishop of Landaff.  
RICHARD Lord Bishop of Carlisle.  
BRIAN Lord Bishop of Chester, and  
JOHN Lord Bishop of Exeter.    
In the Abbey Church of St. Peter's Westminster.  
By Nathanael Hardy D. D. Chaplain in Ordinary to his Majesty, Dean of Rochester, and Rector of St. Dionys. Back Church London.  
LONDON, Printed by Abraham Miller for Joseph Cranford, at the Castle and Lion in St Paul's Churchyard, 1661.   

Imprimatur.  
M. Frank Reverendo in Christo Patri Gilberto Episcopo Lond. à Sacris Domesticis. Martij 14. 1660.   

TO THE READER.  
WHen that bright Sun (of glorious memory) having been for many years clouded by an unnatural War, did at last through an unparallelled Treason set in our Horizon, it was a red and bloody Evening.  
After that Evening, followed a black and dismal night, where in the ravening Wolves and beasts of prey domineered, worrying the estates and lives of those who were loyal and Orthodox.  
That night hath by God's just indignation against us, been measured to us, not by hours but years, and stretched out to a long continuance.  
About the Beginning of the Twelfth year of that Night, a morning Star appeared, and that not from the East, but North, To whom it was the unanimous cry of all Countries, Phosphor red diem. that he would be an happy instrument (under God) to turn our night into day.  
Through the tender mercy of our God, and his prudent conduct, our desire was fulfilled. Not the same Sun indeed (he shineth in the Heaven of the blessed) but another (He who of right aught to succeed him) arose as it were from the Sea, gild our desolate Land, with his radiant Beams. His amiable light hath ever since increased, and He is now near the Meridian of his Coronation; Where being in the Zenith, may he (like Joshuahs' Sun,) stand still, and that not for a few hours, but many, many years, to the amazement of the eyes of Rebels, and refreshment of the hearts of all Loyal Subjects.  
By the benign aspect and influence of this Sun, it is, that the firmament of our Church is now again bespangled with Stars, and those fixed in their various Orbs. After the joyful appearing of those Two Stars of the first and second magnitude, We have beheld three several Constellations, of six, and seven, and four Stars; of whom I may justly say in these words of our Saviour, concerning John Baptist. They are burning and shining Lights, and I pray God, both we and our posterity may have continual cause of rejoicing in the splendour of such Eminent Lights.  
As for this ensuing Discourse, it was only a broken Echo to that voice which distinctly and learnedly asserted Episcopal Authority, from that Power Saint Paul gave to Titus, 
Titus 1. 5.  when he left him in Crete. It was designed for no other end, but to be a Congratulatory Appendix to the Solemn Consecration of those seven Bishops: and as it was Preached upon short warning, so it had never been exposed to public view; but that it was required by them, and particularly by my Lord Bishop of Durham, whose Judgement I had great reason to prefer before my own; Nor can I but account it an high honour to be in any kind owned by him, who hath so resolutely owned this Church of England, both at home and abroad, asserting her Doctrine against the Papists, and discipline against the Schismatics.  
The multiplicity of other urgent affairs, hath for a time retarded my performance of the command I received from, and promise I made to that Reverend Prelate, for which I humbly beg his Lordship's pardon: and now having made these weak labours public, I entreat thy candid censure of them, together with thy earnest Prayer for me, who am  
Thine in our common Saviour, Nath. Hardy.   

THE Hierarchy Exalted.  Revel. Chap. 3. Verse 9 Behold I will make them of the Synagogue of Satan (which say they are Jews and are not but do lie) behold I will make them to come and worship before thy feet, and to know that I have loved thee. 
THese words are part of an Epistle to the Angel of the Church of Philadelphia. It hath been controverted whether by the Angel in the Inscription of these several Epistles, be meant one Bishop, or many Presbyters. But if a multitude had been intended, the Plural number might as easily have been used, as the Singular. I deny not, but many things written in these Epistles, concerned not only the Bishops, but the inferior Clergy, yea and the Laily; and therefore in one place we read, I say to you and the rest in Thyatira; 
Rev. 2. 24.  but this hinders not that what was designed for the benefit of the whole Church, might be directed to him, who was chief in place and office. 
Ambros. in Apoc.  Sure I am St. Ambrose expounds the several Angels to be Rectores Ecclesiarum, the particular Governors of those Churches. And St. Augustine's gloss is Angelo, i. e. Episcopo illic constituto, to the Angel that is there placed. Yea Irenaeus and Eusebius, with other Ecclesiastical Writers of good note, have given us the names of some of the persons who were at that time Bishops of those Churches; and therefore I shall not doubt to affirm, that as the rest, so this Epistle was sent from Jesus Christ the chief Shepherd and Bishop of our souls, to the Bishop of the Church of Philadelphia.  
If you please to take a particular view of this Epistle, you shall find the greatest part of it to be consolatory, as being most suitable to the condition both of the Angel and the Church. In the foregoing Verse Christ tells the Bishop, 
Vers. 8.  Behold I have set before thee an open door, and no man can shut it; by which I conceive is meant that opportunity and liberty which was given him of exercising his Episcopal function. And whereas there were two sorts or Adversaries with which the primitive Bishops and Christians were molested, to wit Jews and Pagans, our blessed Lord comforts this Angel against the fear of both, 
Vers. 10.  letting him know in the next Verse, that he should be kept from the persecution of the Pagans; and here in this Verse, that he would remove the opposition of the Jews, Behold I will make them which are of the Synagogue of Satan, etc.  
In which words are two several parts observable;  
A sharp and severe censure of the Angels enemies, Them which are of the Synagogue of Satan, who say they are Jews, but are not, and do lie.  
A sweet and gracious promise to the Angel himself, Behold I will make, behold I will make them to come and worship before thy feet, and to know that I have loved thee.  
Begin we with the first of these, 
Gen. 1.  wherein are two particulars considerable.  
The false opinion which these persons had of themselves, They say they are Jews and are not.  
The true judgement of Christ concerning them, that they were liars, and of the Synagogue of Satan.  
The false opinion these persons had of themselves was, 
Partic. 1.  that whereas they were not, they said they were Jews. Our late learned Annotatour conceiveth the them here spoken of, to be Gnostics, who said they were Jews by their compliance with them, in observing their Jewish rites, and persecuting the orthodox Christians.  
The generality of Interpreters understandeth the them to be such as were of the Nation and people of the jews; but then the difficulty will be in what sense our Saviour denieth them to be jews, and chargeth them for saying they were so. To which the Answer is fitly returned, by distinguishing between a jew according to the flesh, and according to the spirit. 
Rom. 2. 28, 29.  He is not a jew saith St. Paul, which is one outwardly, neither is that circumcision which is outward in the flesh, but he is a jew which is one inwardly, and circumcision is that of the heart. In this notion he that is not a jew, may truly say he is a jew, and he that saith he is a jew, may be truly said to be none. They which are of the faith of Abraham (saith the Apostle) are 
Gal. 3. 7.  the children of Abraham, though not descended from his loins; and if you were the children of Abraham, 
joh. 8. 37.  you would do the works of Abraham, saith Christ to those who were of his lineage. In vain therefore did these in the Text say, (and saying boast) that they were jews, whenas they were so unlike to their godly progenitors. That Christ whom their Fathers expected, they rejected; and whereas the end of Moses his rites was to lead them to, these set up Moses in opposition against Christ.  
It will yet further serve to clear the meaning of these words, if we interpret jews Metonymically, pro unico Dei populo, for God's only people; so indeed the jews were before the coming of Christ, to whom saith St. Paul pertained the adoption, and the glory, and the 
Rome 9 4.  Covenants, and the giving of the Law, and the service of God, and the promises; and such did these jews glory themselves still to be, but in truth they were not; yea they were so far from being his only people, that they were not his people at all; Loammi were become Ammi, and Ammi Loammi; the Gentiles who were not, become his people by the reception, and the jews who were of old, now were not his people, through their rejection of Christ.  
That which I shall here take notice of in brief, is one special character of an hypocrite, namely to say, he is that he is not. The Greek word for hypocrite is used concerning a Stage-player, who in acting puts on the person of another; and it is his fit Emblem, as being one, who careth not to appear as he is, nay appeareth what he is not. Singuli caetus haereticorum suam esse Catholicam Ecclesiam putant, was Lactantio antius 
Lactant.  his observation in his time. And to the same purpose St. Austin, Omnes haeretici se Catholicos dicivolunt. 
Aug.  And it is still verfied, Heretics would be accounted by others, and esteem themselves to be Catholics, and their Conventicles to be the true, nay only Churches of Christ. Believe not fair shows and specious pretences; all is not gold that glistereth; many faces seem beautiful, which are but painted. You read in the ninth Verse of the former Chapter 
Rev. 2. 9  of Pseudo-Apostoli, those who say they are Apostles but are not; and here of Pseudo-Iudaei, those who say they are jews, but are not, whom therefore our blessed Lord brands with these two black characters;  
They are of the Synagogue of Satan, and do lie, 
Partic. 2.  which is the next particular; Christ's true judgement and censure concerning them.  
1. The first brand which Christ sets upon these persons is, that they were of the Synagogue of Satan; and what here he saith of them, is no more than what he said to them, when he tells them to their faces, 
joh 8. 44.  You are of your Father the Devil. Indeed when you consider who they were, namely a people whom God had separated from all the Nations of the earth to be his, it cannot but seem strange that they should deserve such a mark as this: yet thus it was, and too often is; the faithful City proveth an harlot; Bethel becometh Bethaven; the Temple is made a den of thiefs; and God's Church is turned into a Chapel for the Devil. How far may both persons and Churches degenerate both in doctrine and manners? They who were Orthodox, haereticall; Apostolical, apostatical; and Divine, diabolical?  
Nor was this charge how severe soever it may seem, unjust or untrue, if you consider their inveterate malice against the Preachers, and professors of Christian Religion. The name Satan here used, is derived from a Verb that signifieth to hate; nor is any thing more diabolical than hatred. He is called in this Book the accuser of the Brethren; and will might these Jews be styled his Synagogue, of whom we read in the Acts, 
Rev. 12. 10.  that they were hateful accusers, and violent opposers of the Apostles and Disciples of Christ.  
2. The second mark of infamy upon them is that they were liars. Nor is this less true than the former, since to affirm what we know to be false, or deny what we know to be true, is to lie; and these in the Text affirm themselves to be, what indeed they were not, and either they did, or might have known it themselves. Liars they were, and that of the worst sort; pernicious liars, boasting themselves to be what they were not, that thereby they might withdraw others from embracing Christianity, to the ruin of their precious souls. This is not unsitly annexed as a justification of the former; for since as our Saviour tells us in the forementioned Scripture, 
joh. 8.  the Devil is a liar, and the Father of it, all liars are justly charged to be the Synagogue of Satan.  
And now to close up this first part of the Text; though the blessed Jesus delights in the still voice; yet see what sharp language he useth towards these enemies of his Church. In the like manner he dealt 
Mat. 7. 15. 12. 34.  with the Scribes and Pharisees, whom he calls ravening Wolves, and a generation of Vipers, hereby setting a pattern to all his Ministers, when they meet with obstinate sinners, gross hypocrites, and malicious adversaries, to rebuke them sharply. It is a known Proverb, Malo nodo▪ malus cuneus; not the axe but the wedge must be used in knotty pieces of wood. Plutarch observeth of Physicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plut. Mor.  they use strong potions in violent diseases. God bids the Prophet cry aloud and not spare, to wit his vehement increpations. Provided our reproofs arise not from anger, but zeal; ill will 
Isa. 57 1.  to men's persons, but hatred of their sins, we cannot be too severe. Nor need we fear that such a spirit is incongruous to the Evangelicall dispensation, whenas we find not only John the Baptist, Peter, Paul, John, the Apostles, but even Christ himself as elsewhere, so here declaiming against these persons with so much acrimony, Them that are of the Synagogue of Satan, which say they are Jews but are not, and do lie.  
From the bitter censure of the enemies, pass we 
Gen. 2.  on to the sweet promise made to the Angel, as it is expatiated in the greatest part of the Verse, Behold I will make, etc.  
A promise of very great importance, and well worthy our most serious attention, as being ushered in with an Ecce, Behold; and that not only mentioned, but ingeminated, of which what the peculiar Emphasis is, will best be reserved to the close of my discourse.  
Though the word Make be twice repeated in our English Translation; yet in the Greek the words are different Verbs, whereof the one is in the present tense, and may be rendered I do give, and the other in the future, and is fitly rendered I will make.  
The former of these words is sometimes used for as much as to give leavs or permission, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated in the Acts, Thou wilt not suffer thine holy one to see corruption. And when it is said of the Beast in 
Act. 12. 35.  the Revelation, that it was given to him to make war 
Rev. 13. 7.  with the Lamb, it meaneth God permitted him. In this notion some conceive the word may be here taken, I give leave to thy enemies to molest and persecute thee. Whatever wicked men act against the Church and her Angels, as it is by Satanical instigation, so not without Divine ordination. The Devil himself could not vex Job without leave from God; much less can his instruments. If Jacob be given for 
Isa. 42. 24.  a spoil, and Israel to the robbers, it is the Lord who doth it. Thou couldst have no power (said Christ to Pilate) except it were given thee from above. And 
Io●. 19 11.  the people of Israel who gathered together against thy holy Child Jesus, did what soever God's hand and counsel determined before to be done. With this meditation David quieted himself, when Shimei railed upon him, The Lord hath bid him. And this I doubt 
Acts 4. 27, 28.  not hath been the consolation of Gods suffering servants among us; and especially the Angels of 
2 Sam. 16. 10.  our Churches, that in all the persecutions which have befallen them, there was God's hand permitting and appointing, or rather appointing to permit it.  
Though this be an useful truth, yet I rather adhere to the generality of Interpeters, who refer both the Verbs to that which followeth, of worshipping at this Angel's feet. But then the Question is, what this meaneth, since it may very well admit of a double notion, to wit, in reference to a forced or a voluntary subjection? In the former sense the Text is so a promise to the Angel, that it is a threat against his enemies; in the latter it is a promise to both, intending the conversion of the enemies, as well as the exaltation of the Angel.  
When the Spirit of God would set forth the complete Victory of Christ over his enemies, he maketh 
Interp. 1.  use of the similitude of a footstool, The Lord said 
Psalm 110. 1.  unto my Lord, sit thou at my right hand, till I make thine enemies thy footstool. In like manner, by this phrase of worshipping at the Angel's feet, may very fitly be understood that conquest he should have over those his adversaries, so that though against their wills they should submit unto him; it being usual with Conquerors to make their captives lie down at their feet.  
The Church and her Angels are never so low, but the divine power can raise them up, nor are their enemies at any time so high, but that the same power can cast them down. Wicked men's presumptuous hopes, commonly end in despairing fears; they who insolently commanded, are ofttimes made shamefully to supplicate; and though for a time, they are Tyrants riding on the heads, yet in the end they become slaves sprawling at the feet of God's servants.  
But the most received exposition of these words is 
Interp. 2.  of a milder notion, and understandeth a voluntary subjection in the same sense, which that promise to the Church is understood, where it is said, The sons of 
Isaiah 60. 14.  them that afflicted thee shall come bending to thee, (to wit, of their own accord) and all they that despised thee shall bow themselves down (not be bowed down) at the soles of thy feet.  
According to this construction of the words, that which is here assured is the happy conversion of these adversaries, wherein more plainly observe.  
The Efficacious Agent, I will make.  
The notorious Subjects, Them that are of the Synagogue of Satan.  
The Evident sign, To come and worship at thy feet; And  
The singular effect of this conversion, and shall know that I have loved thee.  
1. The efficacious Agent, is expressed and inculcated 
Partic. 1.  in these words, I will make, I will make.  
1. ay, who, he that is described in the beginning of this Epistle to be holy and true, and to have the keys of David, who is no other than the eternal Son of God. The same I, who did at first make the beasts and fouls to come unto Adam in acknowledgement of his dominion over them, made these brutish enemies of the Angel, to come and worship at his feet. The same I, who shall at the last day make all knees in Heaven, in Earth, and under the Earth to bow at his name, made them to submit to this Angel, and bow at his feet. Indeed these acts of coming and worshipping were done by them, but it was Christ who inclined their wills to these acts. Appositely to this purpose St Augustine, 
Aug.  Certum est nos velle, cum velimus, sed ille facit, ut velimus; certum est nos facere, cum facimus, sed ille facit ut facimus, it is we that will and do, but it is he maketh us, or according to St Paul's language, 
Phil. 2. 13.  Worketh in us to will and to do what is good.  
2. I give, so the first Verb is most properly rendered, and noteth the freeness of Christ's grace in the work of Conversion, without any desert of ours. Indeed Quibus datur, ex gratuitâ gratiâ datur, quibus denegatur justo negatur judicio; to whom it is denied, it is denied justly, and to whom it is given, it is given freely; none but Christ could effect this work, and he worketh it saith St Paul, of his good pleasure; St James, 
Phil. 2. 13.  of his own good will, 
James 1. 18.  Saint Peter, according to his abundant mercy, 
1 Pet. 1. 3.  and here his own language is, I give.  
3. I will make, so the latter Verb is rightly translated, and as the former noteth the gratuity, so this the efficacy of the grace of Christ When a sinner is converted, the promise is made good, I will take away the stony heart, and when the actual stubborness and resistance of the will is taken away, no wonder if 
Ezek. 11. 19  conversion be effectually wrought.  
Indeed this efficacy is such as doth not infringe the natural liberty of the will, by putting any force or violence upon it; and therefore it is said, I will make them to come, and elsewhere, Draw me and we will 
Cant. 1. 4.  run after thee; he so maketh us, as that we come, draweth us as that we run of our own accord. I know I am here fallen upon a knotty Controversy, but I profess my self to be one of them, who earnestly desire, that all those disputes (having caused so great animosities both in the Reformed, and Romish Church) might be buried in silence, and in particular this. Why should we so notly contend de modo, about the manner how Christ maketh us to come, whilst we all agree de re about the thing itself, that it is he that doth make us, and that all the glory of our conversion belongs to his grace?  
4. Once more, I will make, but by what means? it is not expressed, yet may be supplied from those words, I have set before thee an open door, which 
Verse 8.  are partly understood of the freedom which this Angel now had to Preach the Gospel, by which his enemies were wrought upon so as to come and worship at his feet. That fiction of taming wild beasts by the Music of Orpheus his Harp, was in some sort verified of the Ministry of this Angel; by which these Jews of fierce became gentle. True, this happy alteration was principally wrought by the internal operation of Christ's Spirit, but instrumentally by this Angels Preaching; and as the natural heat of the body, though in itself but a quality, yet being the souls instrument, so concocts and digests our meat, that it turneth into our substance: So the Ministry of the Gospel, though dispensed by a frail man, being actuated by the holy Spirit, becometh the Power of God, to the conversion of the most obstinate: which leads me to the consideration of the  
Notorious Subjects, Them, such as were maliciously 
Partic. 2.  and devilishly wicked. Grievous sinners may become gracious Penitents, and proud opposers, humble Suppliants. God wants not mercy to pardon the greatest sins, nor grace to reclaim the greatest sinners; as the Blood of Christ is omnisufficient to wash away the foulest spots, so his Spirit is omniefficient to knock off the strongest fetters of sin. We are apt to say of the conversion of obstinate transgressors, what that Nobleman said in another case, If God should make windows in Heaven, might this 
2 Kings 7. 19  thing be? not considering that divine grace can break the stony heart, and bend the stiff knee. It is foretold by the Prophet Isaiah in one place, That the 
Isaiah 11. 6.  Wolf shall dwell with the Lamb, and the Leopard shall lie down with the Kid, and the Calf and the young Lion and the fatling together, and a little child shall lead them: those who are ravenous like Wolves, petulant like Calves, and fierce like Lions, are made gentle by grace. To this purpose is tha other prophecy of bringing the mountains low, making the crooked strait, and rough places plain, which 
Isaiah 40. 3.  is made good when the proud and presumptuous are subdued to the obedience of the Gospel, and this is that which these converts did testify by  
That evident sign of coming and worshipping at the 
Parti●. 3.  Angel's feet; which is the third particular, and cometh now to be discussed, and that according to a double interpretation.  
1. Shall come and worship (me) before thy feet, so some expound these words, inserting the pronoun it; so the worship here intended is sacred and religious, of the same nature with that which is mentioned by Saint Paul, where he saith of the unbeliever, that coming into the Christian Assemblies, and falling down on his face, he will worship God, and report that 
1 Cor. 14. 25.  God is in them of a truth; and then the meaning of the words is, that these Jews, who had looked upon Christ as an impostor and seducer, and used him as a notorious Malefactor, should come to the Congregations of Christians, and join with them in worshipping that Jesus whom they had crucified.  
More particularly, here are two properties of that worship which these converts should perform unto Christ, insinuated in the two Verbs, come and worship, namely, alacrity in the one, and humility in the other.  
1. They shall come and worship, not be forced or driven, but come of their own accord, voluntarily resigning up themselves to Christ It is prophesied concerning the Gentiles by the Psalmist, that they 
Psalm 110. 3.  should be a willing people, and by the Prephet Isaiah, 
Isaiah 55. 6.  that they should not only come, but run unto Christ. We must not take up Christ's yoke as the Cyrenian did his Cross, unwillingly but cheerfully undertake his service. Upon which account, though our worship be a due debt, it is called a gift, give unto the Lord, glory and strength, give unto the Lord 
Psal. 29. 1, 2.  the glory due unto his name.  
2. They shall worship, to wit, with a lowly reverence, for so much the Greek word imports, and the nature of the thing requireth; and therefore the Psalmist in one place fitly joineth worshipping and 
Psalm 29. 1, 2.  falling down together, and in another, expoundeth worshipping by bowing down. Those Seraphins which stood before the Throne of God are said to cover their faces and feet with wings, to wit, in reverence of the divine Majesty: In like manner do true converts abase themselves before Christ in their approaches to him. 
Psalm 95. 8. 22. 29.  I deny not but there may be, I fear too often is prostration 
Isaiah 6. 2.  of body, where there is no consternation of mind; but certainly whosoever worships Christ with his soul, will express (so far as may be) his inward subjection by outward incurvation.  
2. But I see no reason why we may not refer this worship to the Angel of the Church, since though religious adoration is peculiar to God, & so belonging to Christ as God; yet there is a reverential submission due to his Ministers. And this was the evidence which those Jews should give of their conversion, that the Bishop of this Church who had been abhorred by them as a Devil, should be reverenced as an Angel, & their haughty spirit so far humbled as that they should worship at his very feet. This is that which we find to be the temper of other converts in holy Writ. The Shunamite fell at the feet of the Prophet Elisha, and so did Cornelius at the feet of the Apostle Peter. How beautiful are the 
2 Kings 4. 37.  feet of them that Preach the Gospel of peace, and bring glad tidings of good things? saith the Apostle from 
Acts 10. 25.  the Prophet, to which question this Text returneth 
Rom. 10. 15.  an answer, how beautiful? so beautiful in the eyes 
Isaiah 52. 7.  of all true Christians, that they worship at their feet.  
More particularly, there are three things which this phrase of worshipping at the Angel's feet may intimate.  
1. A reverential esteem of his person, The feet are the lowest part of the body, and such a respect have these converts unto the Angel, that they fell down as low as his lowest part: and no wonder, since they looked upon him as a Spiritual Father (for so have Bishops been ever accounted) and what more reasonable, than that the child should reverence the Father? it is Gods own Argument, If I be a Father, where is my honour? nay and his Precept, 
Mal. 1. 4.  Honour thy Father, which extends to civil and ecclesiastical, 
Exod. 20. 12.  as well as the natural Father.  
2. An obediential submission to his Doctrine. Marry sat at the feet of Jesus to hear his Word. Paul 
Luke 10. 40.  was brought up at the feet of Gamaliell as being taught by him, and thus these converts lay at the Angel's feet to receive his instructions. True penitents account the Ministers of the Gospel as Ambassadors, for, and from Christ, and therefore with all humility entertain their message.  
3. A paenitential acknowledgement of their own unworthiness, by reason of their former contempt; They were so sensible of the injuries and affronts they had offered to this Angel, that they now think they cannot abase themselves enough; and therefore worship at his feet. As Peter in the sense of his own unworthiness 
Luke 5. 8.  fell down at Jesus his knees. So these Converts in the sense of their vileness, worship at the Angel's feet, to intimate, that they deserved to be trampled upon as the mire in the street. It is the disposition of every true penitent to think basely of himself and highly of Christ's Ministers, to Judge them worthy of double Honour, and himself unworthy of any respect. An instance of the one is holy Job, who saith, I repent and abhor myself in dust and ashes, 
Job 42. 5.  of the other, The Jailor who came in trembling and fell down before Paul and Sylas; of both in these penitents, 
Acts 16. 29.  who considering how ill they had deserved of the Angel, and how well the Angel had deserved of them, Come and worship at his feet.  
I end this part of my Text with this short Observation, true conversion is always attended with a manifest alteration. The penitent is not what he was, nay, he is contrary to what he was; no wonder, if repentance be called by St. Paul a Metamorphosis, Be ye transformed by the renewing of the mind. There is not 
Rom. 12. 2.  a greater change made in the air from darkness to light, when the Sun ariseth, than there is in the sinner from sin to grace, when Christ that Sun of righteousness shineth upon him. The Wolf doth not only dwell with, but is turned into a Lamb, the heart of stone is changed into an heart of flesh, the converted sinner, of proud becometh humble; of rebellious, obedient of covetous, charitable; of cruel, merciful; what; before he hated, now he loveth, whom before he despised, now he honoureth; so did these Converts, Worship at the feet of that Angel, who had been contemptible in their eyes.  
The last considerable in the Text, is the effect of 
Partic. 4.  their conversion, expressed in these words, and shall know that I have loved thee.  
It is a clause that looketh two ways, to the Angel, and tells him that he is Christ's favourite; to his enemies, and foretelleth that they should know it.  
1. Christ's love to the Angel, will the better appear by this following Gradation.  
1. Great is that love which Christ hath to the whole race of mankind, whom he came to seek and to save: 
Titus 3. 5.  in respect of which St Paul saith, The kindness and love of God our Saviour towards man appeared.  
2. Greater is that love which Christ beareth to his Church, whom he culleth out of, and therefore hath a dearer affection to, than the rest of mankind. Hence those affectionate appellations, My sister, my love, my 
Cant. 5. 2.  dove, my undesiled one.  
3. Greatest is that love, which Christ hath to the Angels of his Church, the vigilant Pastors and Governors thereof. It is said of him, in the beginning of the former Chapter, That he holdeth the seven 
Rev. 2. 1.  Stars in his right hand, and walketh in the midst of the seven golden Candlesticks; where by the Candlesticks are meant by the Churches, and by the Stars the Bishops of those Churches. He walketh indeed among the Candlesticks by his special presence of grace and mercy, but the Stars are in his right hand, as vouchsafing a more special affection to, and protection over them: his hand in which he holdeth his Ministers, is nearer his heart than his feet, by which he walketh among his people, and accordingly it is an higher measure of love, which he beareth to the one than the other.  
Will you see yet more particularly how he loveth the Angels of his Church? He so loveth them, as that 
Psal. 115. 14, 15.  he reproveth even Kings for their sakes, saying, Do my Prophets no harm; He so loveth them, that he accounts what is done to them, as done to himself: for so he tells his Disciples, He that heareth you, heareth me, and he that despiseth you, despiseth me. He so 
Luke 10. 16.  loveth them, that he will recompense the meanest courtesy which is vouchsafed to them, though it be but a cup of cold water which is given to a Prophet in 
Matth. 10. 42.  the name of a Prophet, it shall not be unrewarded. Finally, He so loveth them, that though in this world he sends them forth as sheep among Wolves, yet he will not suffer the Wolves to worry them; and though for a time they may be persecuted, yet they shall at length be delivered, and when their course on earth is finished, whereas others are only stones, he 
Rev. 3. 12.  will make them pillars in his celestial Temple.  
2. The love of Christ to this Angel, is that which his enemies should at length know, that is, (according to the usual notion of the Word, so as to acknowledge and own him. Being converted to Christianity, they were brought to know Christ as their only Lord and Saviour, and knowing him, they acknowledge the Angel as sent from, and beloved of him; and (which is the latitude of this word knowing, as elsewhere, so here) that so as to love and honour him with their souls, which as it is the effect of their conversion; so it was the cause of their prostration and worshipping at his feet. Thus was the Proverb of Solomon verified, When a man's ways please the Lord, he will make his 
Prov. 16. 7.  enemies at peace with him, yea of enemies to become friends. And oh that all the enemies of the Church and her Angels, would in time be brought to this acknowledgement. It is that, which against their wills, they shall do at the last day, when they shall behold those who were so vilified by them, magnified by Christ, and be ashamed of their envy and malignity against them. Oh how much better will it be for them to do that now freely, which they shall do then forcedly; and repenting of their former rage and bitterness, after the pattern of these Converts, to know and embrace the Angels of the Church, as the friends and favourites of Christ?  
By this time you see the extent and meaning of this promise, and in that, what great reason there was for a Behold, yea a double Behold to be prefixed, since it is such a promise, as calls for both admiration and exultation.  
1. Here is a Behold of wonder, it being a thing deservedly to be admired, that there should be such a change wrought in the enemies of this Angel. When God sent Ananias to find out Saul of Tarsus, he addeth, 
Act. 9 6.  For behold he prayeth; and well is Behold prefixed, since it was no less than a wonder to find him penitently praying, whom he had known cruelly persecuting. The like is the Emphasis of this Behold in the Text, it being almost incredible and therefore admirable, that such proud enemies should come and worship at the Angel's feet. Indeed the Behold serveth at once both to strengthen the Angel's faith, and enlarge his wonder. It was not so strange as true, and therefore behold and believe; though true, yet it was very strange, and therefore behold and admire.  
2. Here is a Behold of joy as well as wonder, since this happy change was that which could not but glad the Angel's heart. The righteous shall rejoice when he 
Psal. 58. 12.  seeth the vengeance; but much rather when he seeth repentance. There is joy in heaven over one sinner 
Luk. 15. 6.  that repenteth, saith our Saviour. Indeed there is joy both in heaven and earth; in heaven by the Angels those heavenly Ministers; and in earth by the Ministers those earthly Angels. And so much the more ought they to rejoice, because they are the instruments by whom this work is wrought. The reclaiming of these obstinate adversaries was that which this Angel desired in his prayers, endeavoured by his preaching, and therefore could not but be exceedingly rejoiced at, when it was accomplished.  
And thus I have given you an account of the whole, and every part of this Text: nothing now remaineth, but to bring it home by a particular application to the present occasion.  
Some Interpreters have conceived these seven Churches of Asia, as typical of the Christian Churches, which should succeed in several parts of the world. One of our late Writers, out of his bitter zeal against this Church of England, charging her with lukewarmness in Religion, (because she is unwilling to recede from the Romish, but in what she recedeth from the Catholic Church) maketh Laodicea to be her type. But when I behold the brotherly love which is begun, and I both pray and hope will every day more and more increase among us, I may upon far better ground look upon it as typified by this Church of Philadelphia. And what in this Verse was written to the Angel of the Church, seemeth at this day to be spoken by our blessed Lord, to the several Angels of our Church.  
There hath been a generation of men among us, whom (without breach of charity) I may justly charge to be of the Synagogue of Satan. Indeed they say they are the godly Party, and their Conventicles the purest Churches; but they are not, and do lie. Yea their pride and arrogancy; blood and cruelty; malice and oppression; treason and rebellion, proclaim to all the world that they are not Bees but Wasps; Lambs but Wolves; Doves but Hawks; the best of Saints, but the worst of sinners; and give their verbal profession the real lie.  
By these men the Church of England hath been for many years sorely persecuted; her Lands and revenues sacrilegiously alienated; her Liturgy and worship causelessly extirpated; and her Angels not only of the lower but higher order contemptuously abused.  
But whilst men have hated, I may truly say Christ hath loved them, and after their grievous afflictions, testified his singular affection towards them. He hath so loved them, as to preserve well nigh a third part of our worthy Prelates alive, like so many sheep or Shepherds rather in the midst of Wolves; so that they have all attained an old, and some a very old age, and live to see the Church in an hopeful way of restauration. And as he hath preserved some, so he hath raised up others of choice abilities and integrity, to fill up the vacant Seas. What he saith to this Angel in the former Verse, he saith to ours at this day, Behold I have set before thee an open door, for the consecration of Archbishops and Bishops; and by them, for the Apostolical ordination of Priests and Deacons; and lo on this very day a number of Angels, equal to that of those Bishops over the Asian Churches, set in the Heaven of our Church.  
What was here promised to the Angel of this Church, is through God's mercy vouchsafed to our Angels. Some of those who despised and derided, do cordially honour them, and humbly worship at their feet, as being ashamed of, and grieved for those former contumelies, which they have cast upon them. And even those who continue obstinate, are in some measure subdued, and will I trust (if they can by no fair means be inclined) be by just rigour enforced to submit to their government and discipline.  
And whatsoever others do, yet we I hope will learn our duty, in yielding all due obedience, as next under God, to our dread Sovereign, the Father of our Country; so next under him, to the most Reverend and right Reverend Fathers of our Church.  
I end all with that excellent Exhortation of Ignatius, 
Ignat. Ep. 4. ad Philip.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let our people submit to the Priests and Deacons; the Deacons to the Priests; Priests to the Bishop; I add, the Bishops to the King; and the King (yea all) to God; so shall this distracted Church and Kingdom be happily reestablished, to the envy of her enemies, and joy of her friends, who will not cease to say Amen, Amen.  
FINIS.