them as particular Churches To the seven Churches in Asia and not to the Church in Asia Answ. For clearing of this the Scripture speaks of the Church in a threefold sense 1. As comprehending the whole number of visible Professors scattered through the world so the Gospel-Church is spoken of from the dayes of Christ to His coming again as 1 Cor. 12.28 God hath set some in the Church first Apostles secundarily Prophets c. where by Church is not to be understood this or that particular Church nor the Church in Corinth for the Church he is speaking of is such a Church as God had set the Apostles in and all Officers and that was in no particular Church but is the universal Church spoken of in the Verse before made up both of Iews and Gentiles and so the word is often used elswhere as it is said Paul made havock of the Church and that he persecuted the Church It was not this or that particular Church but all that called on the Name of Jesus Christ to whatsoever particular Church they did belong So 1 Cor. 10.32 the Church is contradistinguished from Iews and Gentiles Give none offence to the Iews nor Gentiles nor to the Church of God that is to the Church visible professing Faith in Christ. And this Church Râ—vel 12. is set out under the similitude of a woman in travel in readiness to be delivered and afterward doth flee which is not this or that particular Church but the mother-Mother-Church comprehending the whole visible number of Professors 2. It is taken as comprehending a number of Believers meeting together in one place ordinarily for the Worship of God the smallest associated part of this body of the universal visible Church as 1 Cor. 14.34 a company of professing Believers met or meeting together for Preaching or Prayer and in this sense the Scripture speaks not so often of the Church 3. It 's taken neither for the whole body of visible Professors nor yet for such a part of that Body that is a company met or meeting together but for a number associated and combined under one Government meeting in their Church-Guides and Officers though under this combination and Government there be many Congregationâ— and Meetings and so the Church at Corinth Ephesus and Ierusalem is to be understood not for the Universal Catholick Church nor for a particular Congregation but for a number of particular Congregations under one Government such as there was in Corinth and Ephesus And yet when he directs his Epistle to one Church as under one Government particular Congregations are included as in Ierusalem there were many Churches and many Watch-men and they could not meet together in one place for the exercise of Gods Worship yet it was not unsuitable to say the Church at Ierusalem as the Church at Glasgow as under one Government though it were not suitable to speak of them as of one Congregation met together for there were many moe Congregations of people in one of those Towns as 1 Cor. 14.34 compared with 1 Cor. 1.3 there were Churches under one Church therefore it behoved to be a mutual combination that made up one body In answer to the Question therefore While he speaks to them as Churches in Asia it is because he looks on them as so many distinct incorporations parts of the whole or because their cases and conditions were distinct and one message could not agree to all the case of Ephesus was one the case of Smyrna another c. And severall cases and conditions required severall letters But if any say It is improper to speak of a Church in the New Testament except of a particular Congregation because it 's said here to the seven Churches in Asia and elswhere the Churches in Judea c. We answer 1. That inference will not hold but rather the contrary for here it 's said the Church at Ephesus and in Ephesus were many particular Congregations therefore it 's meaned of a Church associated and combined under one Government neither ever are Churches in one place mentioned of whatsoever number they be but as one 2. Though seven Churches of Asia be spoken of here yet Revel 12. the Church is spoken of under the similitude of one woman and these Churches must be parts of that one the seed of that woman and children of that mother See more chap. 11. at the end Observâ— That our Lord Jesus Christ taketh notice of the particular estate of His Churches not only how it goeth with the Church in general but how it goeth with this or that particular Church how it goeth with Edinburgh Glasgow c. which shews a reason why he distinguisheth them in the inscription The second part of the inscription is a thanksgiving from the midst of the 5. vers to the 7. vers when he hath wished Grace and Peace from Iesus Christ whom he calls the first begotten from the dead because by vertue of Him all do arise and because He was the first that rose and went to Heaven for though Enoch and Elias be personally in Heaven they tasted not of death and so cannot be called the first begotten from the dead others died again as Lazarus And when he hath called Him the Prince of the Kings of the earth as set down now at His Fathers right hand as the Fathers Lord-Deputy to point out His Mediatory and given Kingdom and His reigning for the good of the Elect and to rule others for their sake though not to subdue and make them willing Subjects yet to bruise them with His Mace and Iron-Scepter When I say he is speaking thus of Jesus Christ his heart beginneth to warm and he breaketh out in a word of thanksgiving wherein there is 1. a description of the Person to whom the thanksgiving is made 2. The thanksgiving it self The description is excellent and of exceeding great consolation to the Church as holding out Christs bowels and the priviledges and benefits that Believers have in and through Him 1. In the Fountain they come from Him that loved us What a One is Christ He is He who loved us this is the Bosome-grace from whence all other Graces and Benefits do flow Prov. 8. everlasting love and the first and chief stile in all our praise If Believers would know who Christ is It 's he who loved us a most comfortable stile 2. In the particular benefits that flow from this love and washed us from our sins in his own blood Every word hath an emphasis in it He had not an empty and complementing love but such a love as moved Him to leave the hight of Glory and come down and take on our nature and in that nature to die and shed His blood for us and by that blood to wash us from the filthinesse and guilt of sin in taking away the evil of sin and wrath And in that He is said to wash us from sin in His own blood It suppones 1. That sin is a
people as distinguished from the Stars But the last cannot be Therefore of necessity the first must be understood We conceive then as by Church or Candlestick is understood many Professors or Churches for under Church here such who thus plead will grant moe particular Churches to be comprehended for say they they are Diocesian Churches in an united way of worshipping or Government So by Angel many Church-guids in an united way of Governing may be understood Ministers are called Stars for these reasons 1. To signifie and point out the eminence and dignity of the Office that it is a glorious and shineing Office 2. To point out what is the especiall end of this Office It is to give light as the use of Stars is to give light to the world so it's Ministers main imployment to shine and give light to others to make the world which is a dark night to be lightsome In which sense Mat. 5.14 It 's said They are the light of the world 3. It is to signifie that they are but subservient lights Our Lord Jesus is the Sun of Righteousnesse that Light that great Light and Ministers are lesser lights 4. It is to point out the way how Ministers become lightsome Stars receive their light from the Sun and by vertue of that borrowed light are made lightsome so Ministers are made lightsome and shine to give others light by vertue of the light that they receive from Christ they are lights but their light is Star light a borrowed light and ecclipses betwixt Jesus Christ and them will darken them seeing they have no light but what they receive from Him This would learn Ministers and People a right uptaking of the nature of this Office and keep off contrary extremes that both respectively are subject unto The second part is expounded the seven Candlesticks are the seven Churches as before he expounded the seven Stars to be the Angels of the seven Churches The Churches are called Candlesticks for these Reasons 1. Because the Candlestick is that which properly the light is set into and it 's fitted for receiving of light though it have none of its own so the visible Church is that wherein Christ Jesus sets His lights 1 Cor. 12.28 God hath set some in the Church first Apostles secondly Prophets c. The Church is as it were the Candlestick to the Candle the proper seat of the Apostles Prophets and Ministers after them 2. Though the Candlestick give no light yet it makes the light set on it to be the more usefull to others as Mat. 5.14 Ye are the light of the world a city set on a hill cannot be hid neither do men light a candle to put it under a bushell but on a Candlestick that it may give light to all that are in the house So Ministers are set in the Church and their setting in the Church is the way whereby God preserves light ordinarily and makes it shine And so the excellent comely order of the visible Church kyths in this that it is like a City set on a hill And hence the Church is called the pillar and ground of the truth 1 Tim. 3.15 The light of the Truth being set in the Church as on a pillar to make it kyth the more and be seen the further that others may fall in love with it And laying both these together the Ministers being Lights and the Churches Candlesticks it holdeth out a near and sib relation betwixt Ministers and People as if the People were dark without Ministers and the Ministers would not shine far nor be usefull if they had not Churches to bear them up We ought not to strain this similitude too far as if Churches might be Churches without Ministers much lesse before Ministers be set in them as a Candlestick still is a Candlestick without a light but certainly very dark That is not the scope but it is to shew that in Constitute Churches what is Christs esteem both of Ministers and People and what is the mutuall relation that stands betwixt them each to other We know that the Church organized is but one body whereof the Pastors are a principall part and that these derogate not to the other relations betwixt Ministers and People as to be Fathers to them to beget them to nourish them as a Nurse doth in giving suck to be Mothers travelling in birth with them in which respect particular Churches and Christians have their being from Ministers as such instruments who hath begotten them by the immortall seed of the Word 2. Golden Candlesticks 1. To point out comparatively the excellency of the Visible Church above all other Societies in the World and positively the excellency that is among the Churches as gold is the most excellent mettall so the Church is the choice and waill of all the World beside it 's Gods Garden 2. To let us see what is Believers duty and what all the members of the Church are obliged to they ought to be as gold that will abide the tryall and hath no drosse The Church of Christ should be throughly sincere as gold to be like every sort of mettall will not be enough Quest. How can these Churches be called gold seing many of them are of so little worth that they could scarce abide the tryall as Pergamos Thyatira Sardis c. and Laodicea is so corrupt that she hath no commendation at all Answ. Our Lord Jesus designes the Visible Church or Churches not according to the plurality but according to the better part and when there is any gold He counts by it even as one may call an heap a heap of corn though the greatest part be chaffe 3. There is something essentiall to the Church as Visible which makes them get this denomination for the Visible Church hath a comparative excellency beyond others that are without and Jesus Christ looking not to what they were but to the nature of a Visible Church He calls them golden Candlesticks even as He calls the Ministers Stars though there were some among them of little worth as that Angel of Laodicea because by vertue of their Office they were so So the Churches written to by the Apostles are called Saints and Holy in so far as by vertue of their profession and Church-state-relation that they stood in to God they were so 3. He designes them so by vertue of their obligation to let them see what they should be and were obliged to be This is a main reason why the Church of the Iews is called a Holy people not for any great holinesse that often was amongst them all but because they were separated from other People to be a peculiar People to Him in which respect the children of Believers are called holy 1 Cor. 7. which is not to be understood of any personall holinesse but of a holinesse in respect of a federall or Covenant relation in which respect they are separated from the rest of the world who have not an externall right to
these Gifts are seing as the impulse hath alway the Gifts with it so we may gather the impulse from the Gifts 2. We say that where other things concur not no impulse is to be accounted a sufficient evidence of a Call to the Ministery simply upon the grounds formerly given yet 3. A distinct native sanctifying impulse may be a Call to use means and to wait on in Gods way for attaining of fitnesse in a submissive manner seeking rather to know what God intends than as being absolutely determined in respect of the end 4. Although Gifts singlenesse of heart and an impulse concur together yet will not these constitute a Minister though they may evidence a Call to the Ministery and warrand one to step in when a door is opened to them because neither of these do include an Authoritative Commission for him to treat although they do put him in a capacity to be sent as an Ambassador of Christ when he shall be Authorized Hence it is that in the case of Deacons Act. 6. who are by Gifts fitted for their Office and of Bishops Tit 1.7.8 and 9. who are in the respects there set down to be found qualified for their imployment yet is the Authoritative ordaining of both mentioned as that which did constitute them Officers in these respective stations Lastly we say that yet this impulse when all concur with it may have its own cumulative weight for the strengthning of one that hath it to the undertaking of this Charge when the Lord in His ordinary way opens the door unto him To shut up this part of the discourse we conceive that it were usefull to the Church and conducing exceedingly for the clearing of Entrants to the Ministery that there were some choice and way of tryall both of such as might be presently found fit to enter the Ministery and also of others that might be advised to study in reference thereunto and that it might not be left unto men themselves alone whether they will offer themselves to tryall in reference to that Charge or not For so many may and no question do smother good Gifts which might be usefull thereby prejudging the Church thereof who by this grave convincing and ere it fail Authoritative way might be brought forth and would more easily be made to yeeld thereunto when the burthen thereof were not wholly left on themselves whereas now partly from shame and modesty partly from custome and undervaluing of the Ministery none ordinarily who otherwise have a temporall being or any place do betake themselves to this Calling and it 's hard to say that either none such are gifted for it or that such Gifts should be lost And by this on the other side we suppose that many who do now design themselves to the Ministery because none but such as take that way are called thereto would be ashamed to thrust forth themselves and so the Church might have accesse a great deal better to the providing of her self with able and qualified Ministers whereas now she is almost confined in her choice to a number that give themselves or at most are designed by their Parents or possibly constrained by necessity to follow such a study It 's true this way the Lord may provide His House and may so engage those whom He minds to make use of yet certainly it looks not so like in an ordinary way for attaining of edification as the other and considering that the Church as such is one body and so ought to make use of every member and any member as may most conduce for the good of the whole body There is no question but the Church might call a member upon supposition of his qualifications to tryall and being found conform to what was supposed might appoint him to the Ministery and that member ought to yeeld to both from that duty that lyeth on every member in reference to the whole body which is to be preferred to any particular member's interest and this without respect to mens outward condition or place providing their being imployed in this station may be more usefull to the Church and the edification of Christs Body than their being imployed in no Calling at all or in any other Calling This being also to be granted that some men may be so usefull in and fit for publick civill Callings as that thereby the Church may be benefited so far that it will not be meet in every case and in every person to use this power yet such extraordinary cases being laid aside no doubt ordinarily it were usefull And seing all Incorporations and Commonwealths have this liberty to call and imploy their members without respect to their own inclinations so as it may be most behovefull for the good of the Body this which nature teacheth and experience hath confirmed in them cannot be denied to the Church which is a Body and hath its own policy given to it by Jesus Christ for the building up of it self This way is also agreeable to Scripture and to the practice of the Primitive times none can say that the Church did not choose her Elders and Deacons and other Officers out of all her members indâ—fferently as she thought fit Act. 6. seven men fitly qualified are to be looked out amongst all the People so in Pauls practice through the Acts and in his directions to Timothy and Titus such only are not to be chosen who offer themselves to it but indifferently such as may be best qualified are to be enquired for and when found what ever they be to be called and ordained to the Ministery By all which it appears like the Apostolick way to enquire for men that may be found qualified for the Ministery and also that shuning or repining to enter the Ministery in any person found qualified for it and thus called to it hath never been supposed as allowable by the Apostles but it was looked upon as a duty for those that were so called to obey as it was the duty of others to enquire for such To this also may that exhortation of Peter relate 1 Epist. 5. Chap. and 2. vers Feed the flock of God which is amongst you taking the oversight thereof not by constraint but willingly c. whereby it would seem that he is pressing obedience from those that were called that willingly they should undertake the oversight of Gods flock Which words if well considered would pinch exceedingly a tender Conscience of any man if a Call were thus pressed upon him And indeed if it were at mens option arbitrarily to refuse such a Call the directions that are given to People and Ministers for searching out calling and ordaining such were to no purpose for thus they might all be frustrated We do not say this to prejudge the laudable way of training up Students in reference to this end it seemeth that even amongst the Iews these who were to teach the People were numerous and as it were in Colledges trained up with the
to our spirituall edification it being of no lesse concernment than the other And if these things were observed in writing reading and hearing respectively as they may be applied in cases the Church of Christ might be preserved from many Errors and offences which by this liberty is occasioned and many persons saved from much hurtfull and unprofitable labour both in writing and reading LECTURE 1. CHAP. II. Vers. 1. UNto the Angel of the Church of Ephesus write These things saith he that holdeth the seven Stars in his right hand who walketh in the midst of the seven golden Candlesticks 2. I know thy works and thy labour and thy patience and how thou canst not bear them which are evil and thou hast tried them which say they are Apostles and are not and hast found them liars 3. And hast born and hast patience and for my Names sake hast laboured and hast not fainted FOlloweth now the particular Epistles to the seven Churches wherein our Lord maketh them know how privie He is to their actions ill or good commending the one and reproving the other with some promises and threatnings intermixed There are some things common to all these Epistles some things peculiar to the Churches He writes unto as they are commended only as Philadelphia and Smyrna or discommended only as Laodicea or somewhat of both as the other four 1. It 's common to all to have their Epistles agreeing in the form though different in the matter As 1. to be divided in an inscription comprehending the party to whom and from whom 2. A narration or body comprehending the particular message Christ sends to them 3. A conclusion comprehending some promise to the over-comers and an advertisment to all hearers to profit 2. All are directed to the Angels or the Ministers of the Churches and not to the Churches themselves immediatly though the first direction Chap. 1. vers 11. be to them And in the close of every Epistle it 's said what the Spirit saith to the Churches If any ask how the Churches and Angels or Church-guides are so indifferently and promiscuously named Answ. For these reasons 1. Because the Church and the collective body of Officers are so exceeding neer of kin each to other and in their interests so interwoven that in the Scripture phrase to write unto the Church and to write unto her Officers are one as to tell unto the Church Mat. 18. and to tell unto the Church-officers are one 2. Because the Church is virtually comprehended to speak so under her Officers who are not only the special members but also the representers of that body and and as one writing to an Incorporation or Burgh and directing his letters to the Magistrate thereof may be said to write unto the Burgh even so it 's here for though Ministers in respect of their Authority and Administration of the Ordinances do not represent the Church but Jesus Christ whose Ambassadors they are yet in respect of their united way of acting together and their sympathizing with all the members and their joynt interest in all the affairs belonging to the members and the reciprocall sharing that is between them and the members of all good or evil temperatures they may well be said to represent the Church whose servants they are for Christs sake even as the Magistrate acting in his duty representeth God yet in some sense also may be said to represent the people 3. Because there is ordinarly a great sutablenesse and likenesse between the Minister and people of that Church whereof he is Minister he lukewarm and they are lukewarm he lively and readily it is so with them as we will see in all the seven Epistles following and therefore the writing unto and describing of one doth by consequence include both especially considering that whether the Churches estate be good or ill the Minister hath much influence on it and therefore both in reproofs and commendations the first word is directed to him 4. Because the order Christ hath instituted in His Church doth so require he reveals not His mind immediatly to the people but first to His Ministers and by them to the Church for our Lords way is orderly so as may prevent confusion in His Church which is done not by putting it in the hands of people but by putting His Ministers to it in these things which concern their station and these being such things as belong peculiarly to Ministers to be amended in the Epistles therefore doth He particularly direct it to them 3. All the titles given to Christ are for the most part taken out of the Vision chap. 1. only they are chosen and pitched on as may best serve the scope of every Epistle as the Lord is to discover their case or accordingly to threaten or promise the title is wailed which is most sutable to that end as here Christs presence care and soveraignty over His Churches and Ministers are laid down when He is to discover a secret fault in them and to threaten the un-churching of them for it there being ordinarly in every Epistle two titles one respecting the case of the Church writen unto the other the promise or threatning which is annexed and therefore are they upon the matter often in plain tearms resumed in the close of the Epistle which may give some insight in the meaning of them 4. It 's common to them all to begin with this word I know thy works that so there may not only be an evidence of Christs God-head but also to remove all exception which might be made against His testimony We take it to look ordinarily not so much to His approbation as to His Omniscience simply because it is indifferently made the ground of reproof as well as of the commendation and therefore is used in the Epistle to Laodicea where no commendation is given For more particular use-making of these Epistles Consider 1. the immediate scope of them which is to stir up the seven Churches according to their severall conditions to hold fast what was right and to amend what was wrong having in them the discovery of the then estate of those Churches and some warnings sutable to that end and so they are not in a Prophetical way primarily to represent particular Churches in ages following Yet 2. Are they useful in a special manner to other Churches being doctrinally applied to their case as the Lord applieth the words of Isaiah 29.13 Matth. 15.7 Hypocrites well did Isaiah prophecie of you c. while as Isaia's words do principally respect the people in his own time yet may they be applied to all Hypocrites in such a case as if it had been intentionally spoken of them so may it be here in the application of them to particular Churches in the like cases yea to particular persons according to the common close He that hath ears to hear let him hear c. And the Epistles may be so much the more usefull in application than other
if it be such as doth bound him in his Authority so as he may not perform any Ministerial act without the same and so upon the other side if he be so tyed to that Church that for the greater good of the universall Church he may not be loosed from it and be made use of as a Minister elsewhere For the first We may take these generall Conclusions for helping us in the understanding thereof The first is That there is an Union and Communion in the Catholick visible Church which is one Body 1 Cor. 12. and that both of Iews and Gentiles one City and House one Commonwealth Ephes. 2.19 c. one Mother of us all Gal. â— one Bride and Spouse c. Which expressions do hold forth this Uunion in reference to all visible Churches and all the members thereof There are not two Bodies Cities or Common-wealths in this respect yet must these places be understood of the visible Church it being that Bodie into which we are entred by Baptism 1 Cor. 12.13 and that City in which Watch-men are set and externall Ordinances and that Commonwealth which succeedeth to that which once was peculiar to Israel and from which the Gentiles were once separated by a Partitionâ—wall which is now taken down by the Gospel Conclusion 2. Although this Church be one in it self yet it is sub-divided in particular Churches which are as parts of that whole This ariseth from accidental considerations of the number of Professors distance of place and such like in which respect it 's needful for her edification and the going about of the Ordinances that this should be yet is this subdivision without prejudice of the Union foresaid yea it is subservient thereto even as supposing a numerous City or Incorporation should be sub-divided in so many Quarters or lesser Societies for the good of the whole Thus the Church at first being one upon the former considerations upon this occasion did extend her self in this manner and these who just now were of one Church and meeting together for the Ordinances were induced to divide in severall Societies and meeting-places as may be gathered from the History of the Acts yet continuing still of the same Bodie together in the first respect In which respect somtimes the visible Church is spoken of in the plural number sometimes again only in the singular as pointing out an Unity such are these phrases to edifie the Church to add to the Church to cast out of the Church c. which respect the whole Church considered as an integrall whole existing in particular Churches as we say the whole world which doth yet but exist in so many particular Notions and hath no existence distinct from them and to say it were considered as a genus in this sense would not be intelligible Conclus 3. Our Lord Jesus the owner both of Ministers and Church hath given Ministers principally for the edification of His Catholick Church without respect to this or that particular Congregation but as that is subservient to the former end as it is Ephes. 4.11 12. 1 Cor. 12.28 it being one Church to which both Apostles Pastors Prophets and Teachers are given and they having all one scope to wit the perfecting of the Saints and one Commission to wit the preaching of the Gospel which principally is to engage Souls to the Bridegroom Hence in their Preaching we are to conceive this order 1. Apostles and Ministers c. treat with sinners to have them engaged by faith to Christ as the Master for whom they treat 2. To enter them in the Catholick visible Church by Baptism as the entring of them within Christs House in generall without respect to this or that particular Congregation as when Philip Acts 8. did first Preach Christ to the Eunuch and afterward did Baptize him and then left him And 3. Being thus entred and brought in to the Catholick Church thereupon followeth their entring into particular Congregations that so they may be the more conveniently and commodiously edified and provided for as all that are in Christs House should be who therefore are committed to some speciall Overseers and Stewards for that end as suppose the Eunuch had been admitted to some particular Church for partaking of the Ordinances therein after his Baptism that he should be a member of Christs Church in generall which is sealed by Baptism 1 Cor. 12.13 was not indifferent to him but of what particular Church he might be a member that by after conveniency was to be regulated Whence it doth appear 1. That there is a consideration of the Church as universall beside the considering of her in particular Churches 2. That the Church so considered as an integrall whole is before the particular Churches and they are derived from her 3. That the work of the Ministery doth relate principally to the whole their Commission being in common to build the Bodie to watch the City feed the Flock preach the Gospel c. and their delegation to particular Churches is in a subserviency to this that is so as this may be the more orderly and conveniently followed even as suppose so many Eldermen or Watchmen were by some Superiour designed for the governing and watching of one City and should for the better accomplishing thereof have their severall Quarters and Divisions assigned to them yet still were they to be accounted as Governours and Watchmen of the City principally and not of these particular portions only Conclus 4. Although they be designed principally for the Catholick Church and their Commission will bear them to treat any where yet are they not Catholick Officers of that Church nor at their arbitriment to treat where they will but according to the order which he hath setled in particular Churches as parts of that whole that being the way which He hath laid down for edification I say 1. They are not Catholick Officers there being great odds here betwixt Officers of the Catholick Church and Catholick Officers of the Catholick Church such the Apostles and Evangelists were such the Pope claims to be that is to have an immediate accesse for exercising the Trust equally to all places Officers of the Catholick Church are such as are placed in it for the building up thereof and have Commission in reference to that end yet is it to be executed according to the rules laid down that is as Christs Call in an ordinary way shall give them accesse For although as was said they have a Power and Commission actu primo to be Ministers of the whole Church and Watchmen of the City indefinitly yet actu secundo they are specially delegated for such and such Congregations or Posts as was hinted in the former similitudes In this respect Peter and Paul were Apostles of the Catholick Church equally yet for the good thereof by speciall appointment Peter becometh the Apostle of the Circumcision and Paul of the Gentiles and so Paul could not be called the Apostle of the
Circumcision nor Peter of the Gentiles in an equal manner Hence that Argument may be answered if a Minister be a Minister to more Congregations beside his own Then he must either be a Minister to them as to his own equally and so have common charge of all which were indeed absurd and would constitute him a Catholick Officer or he behoved to be to them a Minister or Officer of some other kind than to his own which were also absurd and would introduce a new kind of office and Officer It 's answered actu primo he is a Minister of the same kind to all the Churches to wit a Minister or Ambassadour of Christ but actu secundo and in respect of special delegation he is peculiarly Minister of that Congregation whereto particularly he is appointed in which respect Paul and Peter are equally and yet not equally Apostles of the same Catholick Church Conclus 5. Notwithstanding of this particular delegation yet is it profitable that a Minister should exerce Ministeriall acts upon occasions warrantably calling for the same in other Churches and when called to it he may do it not only by vertue of his gift but also Authoritatively and by vertue of his Office and Commission as a Minister of Jesus Christ even by that same Authority and Warrand whereby ordinarily he ministers within his own Congregation and they are acts of Ministeriall Authority in the one as well as in the other for Ministers in the Church are not to be looked upon as Majors of severall Towns or Sheriffs of severall Counties who cannot exerce Authority out of their own Bounds but they are to be looked upon as Heraulds of one King having Authority to charge in His Name where ever it be within His Dominions although for the better supply of the Subjects some of them be designed for one corner some of them for another of the Kingdom or they are like Ambassadours Authorized to treat with rebellious Subjects who have each of them Authority to treat and conclude with whosoever shall come in their way although for the better carrying one of that treaty some of them be designed for such a corner and to tryst at such a place and others elsewhere yet all of them being joyntly Ambassadours and any of them warranted if it were possible to treat and conclude with all by vertue of their Power so that the ending of the Capitulation with one of them is equally strong and binding as if it had been closed with another although for eschewing of confusion they met in their treaty severally It is so here every Ambassadour of Christ upon Gods occasionall Call hath warrand to propose the same termes and conclude the treaty with a sinner yea to seal it in any Congregation as well as in his own which may be cleared and confirmed further in these following considerations 1. The Power and Commission which a Minister hath to perform Ministeriall duties he hath it from Christ the Master and Lord of the whole Church and in this respect is the Minister of Christ 1 Cor. 4.1 and His Ambassadour 2 Cor. 5.20 and therefore may his power extend it self to His visible Kingdom he being a Herauld Authorized to proclaim in the Name of that King as far therefore as His Authority as Master doth reach so far may his Ministeriall delegation under Him upon just occasion be extended Indeed were his Authority derived from a particular Church it could be extended no further than it self which is the ground of this mistake But his Authority being derived from Christ the Master though in a mediate way and the Minister being His Ambassadour treating and performing all his acts in His Name There is no ground to deny this Ministeriall Authority of the servant where the Master is acknowledged 2. Consider that the Masters intent in sending Ministers is by them not only to edifie particular Congregations but the whole Bodie as is said A Minister therefore in his acting as a Minister upon such occasions must be as a Minister in them otherwise he were only given as a Minister to that particular Church 3. If his relation to the Catholick Church be principall and his relation to a particular Congregation subordinate to that Then must his Ministeriall Authority in the case foresaid extend it self to others of the visible Church beside that particular Congregation because according to the rule propter quod unumquedgue est talâ— id ipsum est magis tale that is to say if because he is a Minister of the Catholick Church he is therefore capable to be a Minister of a particular Church or if his Authority reacheth to that particular Church because it is a part of the whole Then much more must he have a relation to the whole But the former is true as hath been cleared Ministers are in capacity of taking the Oversight of such and such Congregations because such Congregations are parts of the whole Church and Ministers are appointed to edifie the same and do undertake that particular charge as it is subservient to the generall end of edifying the whole even as Watchmen take the oversight of such a Post because they are Watchmen of the City and their overseeing such a place in particular doth contribute to the good of the whole 4. Their Commission which they have from Christ will suit as well in one Congregation as in another it being indefinit to Preach the Gospel without respect to this or that particular People and it agreeth also with their office and His end seing therefore their Commission in the matter of it is not bounded What warrand is there to bound their Authority as if as Ambassadours they did treat with one People and as private persons with another whereas their Commission in it self is indefinite and by accidentall considerations but appropriated some way to one people more than another For further clearing whereof consider 1. That the Apostles had their bounds in Christian policy asigned to them yet notwithstanding might they Authoritatively as Apostles act anywhere in the Church therefore will not the particular allotting of Congregations for Ministers in a speciall manner confine their Authority within the same It 's true they were Apostles of the Catholick Church and so might use Apostolick power in any part thereof which a Minister cannot do yet proportionally he is a Minister of that same Church as is said and therefore as that peculiar delegation did not marr the Apostles in the use of their Apostolick power when it was called for any other where for although they did it in an extraordinary way yet Peter had still Apostolick power in reference to the Gentiles and Paul to the Iews when they exercised it So may a Minister have Ministeriall power in Ministeriall acts and may act by vertue thereof when in an ordinary way he is called to it without the bounds of his own Congregation 2. If Apostles might use Apostolick Power and as Apostles act without the
of this his commission he is to follow the same Now by this suppose a particular Congregation to be dissolved or destroyed or suppose them to reject him that he hath no accesse to exercise his Ministrie amongst them In such a case he ceaseth to be a Minister and his commission expireth according to these principles so that he stands afterward in no other relation to Christ than any private person so qualified It doth also thwart with their practices it being acknowledged and practised almost by all ever since the dayes of the Apostles that Ministers might and did administrate Word and Sacraments Authoritatively beyond the bounds of any particular Congregation And although in the primitive times there was strict interdiction that no Bishop should exercise jurisdiction at his own hand within the bounds of another which was necessary for preventing of confusion and keeping of order yet was it never heard that a Minister might not Authoritatively Preach and administrate the Sacrament by the key of order in any part as he might be called yea it is not to be thought that the Ministers of particular Churches in their voyages to the Apostles or scatterings and otherwayes whereby they were necessarily withdrawn from their own particular charges that they did during that time abstain all Ministerial exercises because so it should prejudge the Church of their labours as Ministers during that time which is not likely considering that their help in the Ministrie of the Gospel is sometimes insinuated and acknowledged by Paul and they counted his fellow-labourers such as Aristarchus Epaphras and others companions and fellows both in Paul's sufferings and labours It is like therefore that their Ministerial acting cannot be confined to any particular place or Congregation Lastly This opinion would infer many absurdities As 1. A Minister could administer no Ordinance as a Minister and some not at all but in his own Congregation 2. Nor in it but to such as were of his own Flock And 3. If any other were present he should be the Ambassador of Christ to one and not to an other and that in the same message 4. Suppose a Congregation to want a Minister or that he be by sicknesse or otherwayes incapacitated from exercising of his Office By this ground they could have no Ministeriall act administred amongst them and so no Baptism or Sacrament nor yet have any benefit of a Ministrie more than if there were no such Ordinance 5. By this no particular Church might have Ministerial communion to say so in Church-ordinances together but such as private persons yea as heathens might have in the hearing of the Word 6. There could be no Ministerial communion and help amongst Ministers for so no Minister could supplie another more than a private person though Ministers as joynt workers in one Work be called in a special manner to have communion together 7. No Member how ever gracious being withdrawn from his own Congregation could be under any Ministeriall charge or have accesse to the Preaching of the Word as it is a treaty by an Ambassador or to any Sacrament for himself or his which is hard considering that it is the same Master and the same house and seing often occasions may draw men abroad where the Ordinances are this would make them in a great part to be strangers even within the Church whereof they are children 8. No Minister might Authoritatively reprove any offending brother not of his own Congregation nor censure such as did not willingly joyn howsoever scandalous which is contrary to the practice of Ephesus as already hath been said Neither would this bring in confusion or the making of the particular priviledges of a Congregation common more than is allowable because this pleadeth not for an arbitrarinesse in the exercise of this power but that there may be a power to be exercised for edification when it shall be called for Neither will it hence follow that a Minister Elder or Deacon may thrust himself in to the exercise of Jurisdiction in every place because they are Officers of the Catholick Church because 1. This only saith that he being called orderly by an opened door may exerce his power in one place and Congregation as well as in another 2. Because ruling belongeth to the power of Jurisdiction which beside instalment in an Office doth require other things to concur with it before it can be exercised Preaching and administration of the Sacraments are done by the power of order and by vertue of the Office as such Hence a Minister might Preach to Heathens without the Church and Baptize in due order because he doth that as a Minister yet could he not censure one such till he were a Church member and untill there were some orderly way of trying judging censuring c. by a Church Judicatory setled because the exercise of this power doth require more than the being of an office And therefore even the Apostles who did thus preach and administer the Sacraments yet neither judged these that were without at all nor these that were within when they acted by ordinary rules except in the way of orderly proceeding Therefore Acts 15. Paul found it meet to go to Ierusalem to a Synod for deciding of some things by this power of Jurisdiction although still by his Doctrine he was Authoritatively condemning the Errour which sheweth that there is more required in the one than in the other And in that practice the Apostles gave a precedent to Ministers whereby to be directed in ordinary cases because in it they did follow ordinary rules common with them to all Ministers and did not act as extraordinary Apostles for so one was equally sufficient for deciding of the matter as all were but in this a copy is given how the Church is to walk in such cases ordinarily The last thing which we are to enquire into is If this relation betwixt a Minister and a particular Congregation be such as the Church for a greater good to the whole bodie may not loose it and call one serving at one particular Church to fix and serve elsewhere upon supposition that it may more further the good of the Whole Church Answ. What is already said doth make way for the answering of this which we shall comprehend in these three Assertions Asser. 1. No Minister ought to dispose of himself at his own private arbitrement to the prejudice or dissolution of a tye betwixt him and a particular Congregation that is orderly and legally settled For first no Minister being free of such a relation ought to dispose of himself arbitrarily as was said in the close of the first Chapter much more being under a tye and particular relation 2. It 's a generall to all 1 Cor. 7. Let every man abide in that calling wherein he is called but especially Ministers are to walk by a singular call even in reference to a particular Charge so as it may be the Flock over which the Holy Ghost hath set
them which must at least include his being set there in the mediate way of Church order which is that that the Holy Ghost ownes as by comparing Acts 13.3 and 4. and Acts 14.23 with Act. 20 28. is clear This therefore cannot be left to any private way of transacting betwixt a Minister and a People 3. If it were so then this particular relation were of no value neither could properly a Minister be called the Minister of such a Church or such a Church be his in a more peculiar manner than other Churches if he might at his pleasure and of himself dissolve that Union 4. Ministers being servants of Christs House and Watchmen put to their Posts by Him as being specially to count for that People committed to them they ought not and cannot without His warrand remove this would be found to be treachery and unfaithfulnesse in any other Servant or Watchman much more must it be here 5. Whereas Christ hath appointed these particular relations for the entertaining of order the preventing of confusion and promoving of edification This would destroy these ends and bring confusion into the Church which is contrary to the order that He hath established in it Lastly It would beget despising of the Ministery in the hearts of the People and lay them open to snares if a Ministers settling in a place stood so upon his own Election especially after a former tye as is usually in men who are of other professions And there are many strict acts of Councels in all times against this as a most wretched abuse if it should be admitted in the Church Assert 2. Although this tye cannot be loosed by any private consent so that no Minister can transport himself upon that account yet may the Church for her own greater good transport a man from one particular place to another and that warrantably notwithstanding of the former particular tye and relation yea sometime it will be expedient for the good of the Church so to do The application of the former grounds and the laying down of some others will make way for the clearing and confirming of this The first is If there be an Union and Communion in the Catholick visible Church and if Ministers be especially given to the edifying of it and in a subordination thereto to the edification of particular Churches Then supposing that a Ministers transportation from one place to another may further more the good of the whole than where he is in that case it ought to be done Because the whole is to be prefered to the part the good of the Bodie to any particular member and in that case it is not the prejudice of that particular Church that their Minister be set where he may more profite the Bodie but as the Learned Bowles in his Treatise of a Gospel Ministery lib. 3. cap. 7. saith It 's rather their preservation and safty even as it 's the good of any particular Fort of a City when a Watchman is removed from it to some other Post where he may be more usefull to the whole City because the benefit of the City is the advantage of every person therein But both the former are true as hath been said to wit that there is an Union and Communion in the Catholick visible Church and that a Ministers relation standeth principally to serve Christ in reference to the edification of the whole Therefore c. 2. The examples used already hold this forth the Church being one City and Ministers appointed to be Watchmen thereof there can be no reason why one may not be removed from one corner to another if so it may conduce for the good of the whole This is allowed in all Commonwealths Cities and Incorporations c. and is engraven by nature on the hearts of all men to preserve themselves into Societies by such means and can that be denied to the Church of Christ which nature maketh common to all Incorporations 3. If a Ministers relation to a particular Charge be lesse principall and subordinate to his relation to the whole Bodie Then ought it not to stand in the way of his being usefull to the whole But rather it is in such a case to cede and give place to the other otherwise that particular relation would be principall and would not be subservient to the other as a higher end because so the Church in generall would be more frustrated and prejudged of the benefit of such a mans Ministery than if there had been no such relation at all But the former is true This particular relation is subordinate to the other as â—â— said Therefore c. These consequents do follow upon the grounds formerly laid down Moreover we may add these uncontrovertible conclusions Conclus 1. There is a diversity in the cases of particular Congregations and there is diversity also in the gifts of Ministers Some Congregations are more weighty and much more of the good or hurt of the Church dependeth upon their plantation than others Again some are more intelligent some are more uneasie and dangerous to deal withall c. as experience cleareth Whereby it is apparent that the planting of some places is of great consequence for the Gospels advancement above the planting of others and also that comparatively one place will require Ministers otherwise qualified than another Again there are diversities of gifts among Ministers some are fit for one People and not for another as is clear from 1 Cor. 12. 14. 15. c. There are diversity of gifts but the same spirit differences of administrations c. Conclus 2. Ministers ought so to be distributed and placed in particular Charges as that there may be some proportionablenesse and suitablenesse betwixt the Minister and his Charge that is the ablest Minister should have the weightiest Charge the weakest the easiest burthen and as their gift is more eminent in learning teaching prudence in Government c. there likewise ought a proportion to be keeped in laying on their Charge so as there may be a fit object for such qualifications and as the good of the Bodie may be most advanced This also we take for granted for that is the end of all gifts which are given to every man that he way profite withall 1 Cor. 12.7 whether it be the word of knowledge or the word of wisdom c. they are all members of one body vers 12. and therefore are to concur for the good of the Body according to their severall qualifications as different members of that one Bodie and in this respect a disproportionating of a Ministers Charge to his gift it is as if we would put the foot to do the hands work or the ear to supply the room of the eye which were absurd and would argue either such and such distinction and difference not to be necessary and so all the members might be eye or head or any one member or it will say that we are not to walk according to
that which the Lord hath distributed to every one both which are absurd and expresly contrary to that which is said 1 Cor. 12. Where expresly these three are held forth 1. That the Church is one Body 2. That there are different gifts which are as different members of one Body some more eminently for one use and some more eminently for another 3. That the Lords intent by that difference is to have all these members concurring in their severall places for the good of the whole Bodie that so as it is vers 25. by each members concurring in its own place there may be no â—chism in the Bodie which cannot be eschewed if this proportionating of publick Charges and Gifts be not observed Conclus 3. There cannot be ordinarily such a discerning of the proportionablnesse of mens gifts to a particular station at the first entry as to fit every one sufficiently and to place them in their right room This we suppose is also clear from experience wherein it is seen that many at first are fixt in Congregations wherein afterward there proveth to be a disproportionablnesse And it cannot be otherwise upon these considerations 1. Because it cannot then be known fully what will prove to be the peculiar gift of every man till triall and experience evidence the same 2. Because this proportionablnesse is not only to be tried by comparing a man and a particular Congregation simply but it is to be taken by trying him comparatively and that both in reference to other gifts and other Congregations for a man absolutely considered may be fit for such a Congregation yet when other Congregations and gifts are considered it may possibly be seen that he is more fit for an other Congregation than many other Ministers and yet possibly some of these may be as fit for his Congregation In that case it cannot be denied but it looketh liker the right proportionating of every member that men be put to serve in these Congregations for which according to their gifts they are best fitted 3. Because at a Ministers first entry there is not occasion to try a mans proportionablnesse to any other Charge but one or at most in reference to so many as shall at that present be vacant and give him a Call Now suppose some other Charge should thereafter vake it 's hard to say that they should be simply excluded from having any accesse to that person if his gifts were more proportionable to them Because as we said this proportionablnesse is to be looked to in reference to what is most fit for the whole Bodie for although if we may so compare it it is not unfit that the foot should be guided by sight yet with respect to the whole Body it is more fit for the whole Bodie that the eye should be placed in the head than in the foot because it is not to give light to one member only but to the whole Bodie So is it here a Minister may suit a particular Congregation giving light as it were to the foot whereas if we consider his office which is to be an eye to the whole Bodie he is disproportionably placed for so the Bodie is darker when the foot hath more light which is absurd Conclus 4. Christ hath furnished His Church with Power in her Judicatories and Officers to proportion Ministers Gifts suitably to the good of the Body Hence is the trial of Spirits and Gifts appointed and in that respect the spirits of the Prophets are to be subject to the Prophets 1 Cor. 14. otherwayes the Church in her Government were defective in that order which is in other Societies and it would not be adequate and proportionate to its end if that were not for so there might be an inconveniencie and disproportionablnesse in the Church and no remedy to cure the same From which grounds put together we may thus argue 1. If God hath given diversitie of Gifts to Ministers and they be to be improven for the good of the whole Body Then supposing that a Minister setled in some more private or lesser Congregation be more proportionably qualified to fill such a place as is more large and eminent than any other who can be had without a charge Then in this case he is to be transported because otherwayes that being denied and the Charge put upon a man of no competent ability there would be a disproportionablnesse between the Gift and the Charge For that would joyn the able man and the light burden and the weak man and the heavie burden which were absurd But the first is clear from the former conclusions Therefore c. 2. If by a Ministers first plantation in a particular Charge there be a disproportionablnesse in the Body which transporting of him to another Charge would remeed Then is he to be transported and transportation in that case must be allowable and expedient because by it that due proportionablnesse is preserved among Ministers and Members of the Body which otherwayes would be defective and so a Schism is prevented For if the end to wit that proportionablnesse be necessary Then transportation which is a necessary mean whereby it is attained cannot but be necessary also But the first is true from the former grounds Ergo c. 3. If transportation were unlawfull Then we behoved to say that either no Minister could be at first misplaced to the prejudice of the Body or that there were no remeed for such a case for the recovering thereof But both these are absurd as the former grounds do clear 4. If Ministers were peremptorly fixt by their first tye to particular Congregations Then could not their Gift come under cognition in reference to any other charge which would inferre these absurdities 1. That the Church were bounded and limited in the use-making of her own Members for her own good which is contrary to the nature of a body for so she might have Members fit for such and such stations and yet could not make use of them 2. In proportionating Gifts for places there would be little place for Christian prudence and deliberation because so the case would be determined necessarily by providence that such vacant places behoved to call such men as were not under any former tye and they behoved to accept these particular charges or must both necessarily forbear and so such Churches be without Ministers it may be for a long time before any did occur whom with confidence they might Call and it will be hard to fasten any of these necessities upon the way of Christ. 3. By this the Church should have little or no accesse at all to cognosce of mens Gifts so as to proportion them for her good if she had no place for it after their first entry to the Ministrie because then often there doth lye much of it upon the mans determining himself or at most a Presbyteries determining of him and a particular Congregations pressing who often are more swayed with respect
as between a man and his own wife there is but one Mother bringing forth and all visible Professors who were either liable to Heathenish persecution or antichristian in any part of the world they are Children of this Mother Gal. 4.27 and seed of this one woman which sheweth she must be one all the Prophets and Ministers wherever they serve they feed this one Woman and are appointed for that end as is clear vers 6. all professing Christians who possibly belong to no particular Congregation are of this Church for they are not of any particular Church and yet cannot be without even the visible Church but in that respect have a Mother This Church is the Church that the twelve Apostles and all their successors adorn vers 1. and if that be not there can be no solid exposition of the 11. Chap. and of this neither can the Church be considered in this universall notion as a genus which is but a philosophick notion as one might apply the notion Woman Mother or House to all women mothers and houses because that is a genus including notionally all that kind Nay it must be no universal integral as the world is not a genus to all Nations or persons in it but doth comprehend them all as parts under it self as the whole and it is constituted of all these for all visible Professors are Members of that Church as parts thereof as all men are of the world Beside what sense is it to say that a genus which is an ens rationis should suffer flee be more or lesse visible have seed be fed c. These things prove it clearly to hold out the Catholick visible Church as an integral body and society whereof all particular Professors are parts Neither hath this been accounted strange Doctrine in the Church for before Christ this Church was one and if after His coming her unity were dissolved Then she were not the same Church or Woman but many Churches or Women that one were many the primitive times knew no mids But the Church and these that were without the same who were baptized were added to one Church Acts 2. ult 1 Corinth 12.13 c. And these who were rejected were cast out of this one Church Ioh. 2. Upon this ground all the Apostles but fed one Church when they fed Christs Lambs any where Upon this the generall Councels are founded and there is nothing rifer and more ordinary than such phrases as the unity of the Church the praying for the Church c. renting of the Church persecuting of the Church c. mentioned both among the Fathers and later Divines yet none will think that any particular Church is meaned or that the visible Church is not intended Hence the Novatians Donatists and others of old and the Anabaptists of late have been by all the Orthodox branded with this that they rent and separated from the Church which certainly can be understood of no particular Congregation and how often is the seamless coat of our blessed Lord spoken of thereby to shew how they conceive the unity of the Church visible which ought not to be rent being by Him appointed to be one intire peece yea this form of speach is not abhorred by many judicious men of the congregationall way and judicious Ames whom the Learned Hudson citeth is expresse for a Catholick Church that is integraliter universalis We will find also the most solid writer Cobbet of New England assert it and own that â—s a principle destructive to rule Antipedobaptism Chap. Sect. 5. at the close so doth Cotton Cant. 69. and Robotham appositely maketh the Garden Chap. 6.2 to be the Catholick Church and the Gardens to be particular Churches comprehended under the same and as parts thereof though all these and the Catholick Church be not in themselves different parties but she existeth in them as the world existeth in particular Nations and Persons There is no reason therefore to brand this as a principle of Popery and this being both the universal judgement and practice of all Divines hitherto to account the visible Church to be one The expressions that are in their writings are to be interpreted thereby as being intended against the Popish catholicknesse which we also oppose and the following words in our hands do destroy and they dispute that the Catholick Church is not visible that is either not glorious and of great extent or not of necessity alway to be seen or acknowledged as such Therefore say they she is visibilis though not alway visa but they do not contradict this that the visible Church hath an unity in it and is one body although many of them do account that to be the Church but improperly and the regenerate Elect only properly to be the Church and this is as much against particular Churches as this generall Church because they look upon the invisible Church as that which is the object of many promises applied by Papists to their Catholick or rather their particular Church absurdly and there is odds to say the Catholick Church is visible as they understood it and to say the visible Church is one which is the thing we plead-for 2. We gather that this Catholick Church is the first Church and Fountain from which all particular Churches do flow and of whose nature they do partake for she is the Mother and they are the seed which doth demonstrate the same she is the travailing Woman and they the birth brought forth and exalted and they are Churches as they partake from her and are of that same homogeneous nature with her This first Gospel-church in which the Lord set the Apostles as it were travaileth and begetteth moe and as the Prophet saith Isa. 49.20 when the place of meeting becometh too narrow then is it sub-divided as diverse branches spring from one root and when it encreaseth in number or distance accordingly this springeth out still the broader as branches when they extend themselves from the root or shut forth new branches yet is the root still one or as a familie encreasing must have diverse beds and possibly diverse tables and diverse rooms yet still is the familie one and the mother of the rest so is it here so the root is first and beareth the branches and not the branches the root which would be inferred if particular Churches were first Thus one is entered into the Catholick Church as to the Mother when he may be no member of a particular Church and if we will look at the properties and adjuncts that are attributed to the visible Church they will still agree primarily to the Catholick Church as to have good and bad in her which can hardly be said alway of all particular individuall Congregations and when the Churches condition is reckoned pure or impure quiet or persecuted few or numerous it respecteth principally the Catholick Church and goeth upon consideration thereof which sheweth that the Church so considered is most essentially the
Generally To write what he saw And 2. More particularly To send it to the seven Churches For this Title we spoke of it before vers 8. It is our Lord asserting His own Godhead as being the first the beginning of all the Creation of God actively being of Himself God essentiall and giving a beginning and being to all things that exist Ioh. 1.3 All things were made by him and without him was not any thing made that was made and the last end of all things not only everlasting Himself without end but to whose Honour are all things that have a beginning He is the ultimate end they are all for Him Quest. Why is this Title so often repeated Answ. Besides this generall that it is to hold out Christs Godhead therefore this and other such like Titles are so often given Him in this Book which is of excellent use and benefit to have this born in upon the hearts and minds of sinners It is repeated here 1. That Iohn might know from whom he had this Commission even from Him who had power to give him a Commission both to speak and to write The first and the last a thing that concerns Ministers to know when they come out to Preach the Word whose Commission they have that they take not this honour to themselves nor from men except in the ordinary way appointed by Him for except they have Christs Warrand mans will not Commissionate them to go to Churches and Preach at their own hand 2. It is also for the Peoples cause to learn them to take the Word off Iohn's hand It is not Iohn's word that cometh to them but the Word of Alpha and Omega the first and the last And it were good for us so to speak and good for you so to hear the Word That same Jesus Christ that gave Iohn and the Apostles warrand to Preach and Write it 's that same Jesus Christ that sendeth out Pastors and Teachers to Preach it 's He that gives gifts to men for edifying the body Eph. 4.12 His Warrand to both is one and His Authority Commissionating both is one and both are gifts for the Churches good The second thing in this verse is The Commission Iohn gets 1. In generall to write what he saw 2. More particularly to send it to the seven Churches 1. Write what thou seest that is not this Vision only which thou hast seen but all the Words and Circumstances which thou hast seen or shall see and hear And so it 's his first warrand to write this Revelation and send it to the Churches it points at the Authority on which the written Word is founded it depends not on men but on Jesus Christ that gives warrand to write and we should look on the Bible and every Chapter thereof as by Christs direction written to us 2. The matter he should write is restricted Write not every thing that pleaseth thee but what thou seest to point out the guiding and inspiration of the Spirit in these holy Men who were Pen-men of the Scripture they spake and wrote as they were inspired and guided by the holy Ghost 3. It shews that there is need and it is requisite that men have a particular Commission to carry the Word to People not only a Commission in generall to write or to carry the Gospel but for every particular message Not that men should be anxious or perplexed about their Warrand or Commission in an extraordinary way but to weigh well the Time Place Persons and such Circumstances as may clear their Commission in an ordinary way there being some things to be written and sent to one Church by Christs Warrant which are not so to another every Church hath their particular Message and Commission renewed 2. More particularly what he should do with it when it is written in a Book Send it to the seven Churches that is Iohn this Revelation is not to ly beside thee but it 's for the benefit of the Church send it therefore to the seven Churches in Asia 1. Because most famous in that time and because near to Patmos where he was and because it 's probable Iohn had some particular relation to them and their need presently required it This Book of the Revelation is sent for the benefit of the Church and therefore ought to be welcomed thankfully as a rich Jewel We shewed before why these Churches were called seven and not the Church in Asia vers 4. and say no more of it now These Churches are particularly named We shall not stand on a Geographicall description of the Places Ephesus is spoken of at large Act. 19.20 This Church and Smyrna were in that part of Asia the lesse called Ionia Pergamos in that part called Aetolia Thyatira Sardis and Philadelphia in Lydia and Laodicea in that part called Caira or Caria which not being profitable to you to insist upon we shall take some generall considerations from the words and so proceed And 1. It would be considered why these Churches are designed from the name of the Cities wherein they were We rather speak a word to this because we find Churches in the New Testament named by Towns It 's true the Churches in Galatia are also named but most frequently they are named by Cities as the Church at Ierusalem the Church at Rome the Church at Corinth c. And Titus is to ordain Elders in every City by Pauls appointment which was for the City and it 's like also for the edification of these about God making the Gospel spread from Cities to Countries about as it is said The Word spread from Ephesus to all Asia though there were other Churches beside these that were within the walls of these Towns The reasons of this we conceive to be 1. Because the Cities or Towns were most famous for their populousnesse and were well furnished with Officers and there was most occasion of getting a Harvest of Souls in them by spreading the Net of the Gospel among them in respect of which accidentall and politick considerations which belong not to the essence of a Church some Cities being more famous and able to keep the word of truth and make it furth-coming to other Churches It is not un-agreeable to Scripture to have particular respect to Cities and Churches in them as they may further the work of the Gospel 2. Because in these great Cities and Places of concourse the Ministers and Officers of the Church who served in the work of the Lord and went round in a circuit in the Churches about had their most ordinary residence as it would seem and that their fixed collegiat meetings and combinations were there 1. Because we find no particular Congregations mentioned but only the Church at such a Town written unto though there was many particular Congregations about and these Cities kept not the Word within themselves 2. Where they are mentioned as the Church at Ierusalem it taketh in not only these within the walls but all
Let us speak to that which properly is the Vision It holds out or there are holden forth in it three things 1. The Church is holden out under the similitude of a Candlestick or the seven Churches of Asia under the similitude of seven golden Candlesticks so they are expounded vers 20. 2. The Ministers of the Churches are holden out under the similitude of seven Stars vers 16. So are they expounded in the 20. vers also We shall forbear any further exposition or speaking of them till we come to that place The main thing in the Vision is Our Lord Jesus represented these wayes First in His Offices Secondly In His excellent qualifications for His discharging these Offices Thirdly In His care of His Churches and actuall executing of His Offices and exercising of His qualifications for the good of His Churches and Ministers He is among the one walking and holding the other in His hand and hath a sword going out of His mouth for the good of both Quest. 1. Whether is it Christ that appears and speaks here or not The reason of the doubt is from vers 1. Where it is said Iesus Christ sent and signified these things by his angel Answ. It is He that appears and speaks here to Iohn who gave him the Commission to write and certainly it was no Angel that gave Iohn Commission to write and send it to the seven Churches but it is Jesus Christ who intitles Himself before to be the first and the last no Angel can give Commission nor dare take upon him these titles and stiles but Jesus Christ only 2. It 's clear also to be Christ from the parts of the description and from the particular charge that Christ is holden out to have to wit in having a care of the Churches in holding the Stars in His hand and sending a sword out of His mouth Who can do these things but Christ 3. From the seven Epistles which begin with some part of this description as belonging to Him He is still stiled by some part of it Chap. 2. and 3. Quest. 2. Whether doth Iesus Christ appear here really in His Man-head or Is it only a representation of Him in a Vision for signifying and holding forth the excellent properties and qualifications that are in Him as sometime God appeared of old to weak man condescending to his capacity for his comfort as Dan. 7.9 and sometime Christ as Dan. 10.5 to which this Vision seemeth to relate Answ. We take it not for any reall apparition of Christ in His Humanity or as He was Man conceived in and born of the Virgin Mary crucified dead and buried and in that nature risen again and ascended but we take it only to be a representation or vision of the glorious properties and qualifications and stately Majesty of the Son of God who was and is and is to come the first and the last who as He is God so also was and is Man but doth not now appear in His Humane nature but as God Reason 1. Because in substance it is the same Vision that we find Dan. 7.9 and 10.5 where God and Christ as God are holden out under the same expressions and if these expressions cannot be applyed in these places to signifie the parts of a Humane body which God hath not for He is a Spirit there can be no reason why the same expressions here should be applied to the parts of a body 2. It 's clear also if we look to the end which Jesus Christ hath before Him in this representation He being to direct seven Epistles to the seven Churches in Asia He sets out Himself by some excellent properties to ground the faith of His People and move them to reverence receive and give obedience to what He writs unto them 3. Look through all this Vision it cannot be applyed literally the seven Churches cannot be seven Candlesticks the seven Ministers cannot be seven Stars c. but it 's to evidence the excellent qualifications that are in Christ under these representations and therefore what some would draw from this or other representations of this kind concerning Christs Body on earth or the ubiquitie of His Humanitie or bodily presence with His Churches or for portracting of His Body as Winckelmannus and other Lutherans alledged hath no ground from this place but rather the just contrary if Christ appeared after His Ascension no other wayes than He did before His Incarnation He would take away all carnall thoughts of His bodily presence on earth 4. It 's said One like unto the Son of Man and this holds out He was not indeed Man in this Vision but appeared to Iohn as He did to Daniel some way representing Himself so But 5. The application and exposition of many of these expressions Chap. 2. and 3. holding forth His eyes to signifie His Omniscience and the like will shew the absurdity of this But come to the three parts of the discription more particularly wherein as we said 1. We have his Offices and Authority 2. His qualifications for executing these Offices 3. His care of His Churches and His actuall executing of His Offices and exercising of His qualifications for the good of them and His Ministers First His Offices and Authority are represented His Kingly and Princely Offices under His Garments His Propheticall Office by the Sword that proceedeth out of His mouth Long garments were especially used by two sorts of Persons Kings and Priests Exod. 28.29 Aaron the high Priest and His Sons have holy Garments appointed them and the high Priest was to have a long Robe curiously sewed and embroidered so also long Garments were for a signe of Authority and reverence and Christ casts that up to the Scribes and Pharisees Mat. 23.5 Mark 12.38 And Christ was clothed with a purple Robe which was a speciall Robe designing great men from others though they did it in derision to Him He is girt about the paps with a golden girdle A girdle hath two uses 1. It was used for neating the long Robe for binding it up that it might not be cumbersome to men in their imployment Luk. 17.8 Gird thy self and serve me 2. A golden girdle signifieth Authority and Eminence so the girdles of Kings signified Isa. 22.21 when Eliakim is constituted a Ruler it is said I will cloath him with thy robe and strengthen him with thy girdle and what is meant by that is expounded in the following words I will commit the Government into his hand and he shall be a father to the inhabitants of Ierusalem and to the house of Iudah and I will lay the key of the house of David upon his shoulder he shall open and none shall shut c. This girdle of Christ's is spoken of Isa. 11.5 Righteousnesse shall be the girdle of his loins and faithfulnesse the girdle of his reins The expression holdeth out these three things which we conceive to be understood by it 1. The Authority and warrantablenesse of our
Lord Jesus Christ His Kingly and Princely Office as that which followeth doth of His Prophetical Office hereby letting us know that our Lord Jesus His being in heaven and in glory hath not made Him lay by His Offices or the executing of them but He remains King and Priest for ever Psalm 110. even in heaven He bears His Offices to His Churches 2. That our Lord Jesus Christ not only bears these Offices but in an excellent and glorious manner there is no such King no such Priest no such Prophet as He so that whatsoever belongs to any of His Offices or any part of any of them He would have His people looking to Him as eminent therein He is a King ruling in Righteousnesse stately in Majesty and dominion a Priest that continueth for ever and hath an unchangeable Priesthood and is able to save all them to the uttermost that come unto God by Him seing He lives for ever to make intercession for them and such an high Priest becomes us who is holy and harmlesse undefiled separated from sinners and made higher then the heavens Heb. 7.24 25 26. He is a Prophet such as hath no equal none teacheth like Him Therefore it becometh us not only not to have low thoughts of Christ as bearing those Offices but to think of Him as being eminent and glorious in them and all that concerns them 3. It holds out that our Lord Jesus His statelinesse and glory doth not marr nor hinder Him in the application of His Offices and executing them for the good of His Church but for as stately as He is for Authority having on His long robe and being girded with a golden girdle yet His garment is so truced and girded as He is fitted for His imployment and to make use of His Offices for the benefit of souls See Iohn 13. v. 3. as ever He did when He was on earth Christs greatnesse and glory is so far from unfitting Him for the discharge of His Offices that He hath robes compacted and Himself so fitted as He may handsomly go about the discharge of them being still girded though the girdle be of gold The second part of the description vers 14 is His qualifications for His Offices set out under the particular parts of a body First His head and His hair were like wool this would not agree to Christs Manhead in all appearance He not having come to that age at which men use to become white haired It is an application of or an allusion to that of Dan. 7.9 if not taken out of it And the reason of the allusion is to set out 1. The Eternitie of Christs Godhead that though He was and is Man yet before the world was He was and is the Eternal God without beginning that whitenesse of the hair being spoken of God to set out His Eternity He is not from yesterday as poor creatures are but from everlasting though His Eternity maketh no change nor alteration on Him as age doth on men 2. It sets out our Lord Jesus His wisdom and experience and the reverence that is due to Him He is set out as one having gray hairs being eminently endued with wisdom and experience as old men use to be in comparison of others and as these of younger years usually are not Therefore Dan. 7.9 He is called the ancient of dayes which expounds His appearing with white hairs Isa. 11.2 The Spirit of the Lord rests upon Him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledge and of the fear of the Lord. The second part of this qualification is in His eyes His eyes were as a flame of fire He is also thus set forth Dan. 10.6 These eyes point out the omniscience of Christ who as God sees every thing and they are said to be as a flame of fire partly because of their peircing nature that as all things are naked before Him and bare so He sees throughly in through and out through them all All things are lying open and as it were imbowelled before His eyes Heb. 4. And partly because of the dreadfulnesse and terriblenesse that will arise from His omniscience to the wicked of the world His and His Churches enemies nothing will be more terrible to them nor a glance of Christs eye whereby he can destroy worlds of them as when he looked down on Sodom and Gomorrah fire and brimston followed His eye and destroyed them The third part of His description is vers 15. His feet like unto fine brasse this is excellent brasse glittering brasse nearest unto gold as being some way mixed with it and these feet of brasse point out not only His power but especially His wayes counsels and dispensations toward His people in ordering of His Churches Gods paths and wayes being the manner of His guiding of the world So Christs feet do signifie His stepping up and down in His Church ordering all things well wisely and holily to His glorious ends and consequently His dispensations whereby He makes His presence manifest among His People 2. These feet are said to be like unto fine brasse as if they burned in a furnace to point out 1. That all His dispensations are pure and perfect 2. Excellent and firm solide and durable there is no prevailing by the gates of hell against them They are pure spotlesse and clean no iniquity is in them Deut. 32.4 He is the Rock His work is perfect for all His wayes are judgement a God of Truth and without iniquity just and right is He. We think this to be the meaning here His wayes in His Church His stepping up and down in it are pure and spotlesse firm and solid all on-lookers cannot mark a spot in them they cannot be mended or bettered nor hindered He so sickerly sets them down It serves to hold forth the statelinesse of our Lord Jesus Christ and to bring our hearts to a holy awe and reverence of Him O that folks knew what He were they would walk in more awe and reverence before and with Him who is such a stately Person I Love reverence and admire Jesus there is no such stately and lovely Person in the world submit to Him He will do no wrong Contend not with Him for on He will go so sickerly sets He down His steps like pillars of brasse The reasons of these expositions will appear more in the Inscriptions of the Epistles chap. 2. and 3. LECTURE VII Vers. 15. And his voice as the sound of many waters 16. And he had in his right hand seven stars and out of his mouth went a sharp two-edged sword and his countenance was as the Sun shineth in his strength I Told you that this Vision doth not represent the Body of our Lord Jesus or His humane nature but it is to point out His divine qualifications wherewith He was furnished as God-Man in one Person for the good of His Church And these things spoken of as parts of
way for clearnesse in the thing and for distinctnesse in the uptaking of it to make it the more intelligible to them to whom He writeth and to all that should read it He draweth it all up to three heads And there is a profitable use to be made of this for men in speaking and writing to be methodicall and orderly our Lords way of writing is no friend to confusion nor enemie to order if so be order be made subservient to edification and not to curiositie such is Christs order here and to that scope doth that recapitulation serve Heb. 6.1 and 8.1 And so are the writings of Paul often most exact in this Vers. 20. This verse containeth an explication of the mystery spoken of before in the Vision which Iohn saw at least of so much of it as is usefull and needfull to be known as usually He leaveth alwayes somewhat at the back of the Vision to be a key to open the rest So this serveth to open somewhat that is past something that is spoken in the seven Epistles to the Angels and several times hereafter There is something to be supplied here while He saith The mystery of the seven Stars which thou sawest that is I will shew thee or I will tell thee the mystery of the seven Stars c. as He saith Revel 17. I will tell thee the mystery of the woman that is I will let thee know what it meaneth Jesus Christ being the best Interpreter of His own mind condescendeth to open up so much of the mystery as was usefull and needfull 1. He expoundeth the Stars and then 2. the Candlesticks 1. He expoundeth the Stars The seven Stars are the Angels of the seven Churches that is the seven Stars signifie mean and represent the Angels or Ministers or Officers of the seven Churches for it 's a thing ordinary to call Ministers Angels Mal. 2.7 The Priests lips should keep knowledge and the people should seek the Law at his mouth for he is the messenger of the Lord of Hosts In the Original it is For he is the Angel of the Lord of Hosts So Iudges 2.1 it is said an Angel of the Lord came up from Gilgal to Bochim the word in the Original is a messenger came up one particularly sent for that earand Ministers are called Angels 1. For Gods speciall imploying them about His holy things beyond others 2. Because of that their sanctified station to put them in mind that they should be in their conversation Angelical 3. To make them to be received as Angels by others that is the dignity due to them By Angels here is not meant some more eminent nor another in these Churches such as the Lord Bishop but by Angels we understand all the Bishops and Presbyters that were over these Churches 1. Because when it is said the seven Stars are the Angels of the seven Churches it speaketh of them indefinitly whether they be moe or fewer and he faith not they are the seven Angels of the seven Churches as it saith the seven Candlesticks are the seven Churches but supposeth that the number is not so exact in the one as in the other for if the number of Ministers were definite as of the Churches Why should the manner of speech be different nor saith it the eminent Angels of the Seven Churches but indefinitly they are the Angels of the seven Churches As Philip. 1. He writeth to the Bishops and Deacons supposing a plurality of such in one Town lesse than Ephesus or others mentioned here Therefore 2. It is not to be expounded of one man as if some one man in each of these Churches had had the preheminence because our Lord writing to some of these Churches and directing the Epistle to the Angel speaketh of them as moe As when He writeth to Smyrna chapter 2. vers 10. He saith Fear none of those things which thou shalt suffer Behold the devil shall cast some of you into prison that ye may be tried which must relate primarily to the Ministers in Smyrna and supposeth moe Ministers than one and that in directing the Epistle to the Angel of such a Church he understood the whole collective body of Ministers and Church-Officers that afterward He distributes in moe individual persons See the Notes there and on chap. 2. vers 24. where the Church in Thyatira is distributed in three 1. In these who are polluted Members thereof 2. In these who were free of these pollutions called the rest 3. In the Ministers who are stiled You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as distinct from the other two yet All in the plurall number 3. What is then to be understood by Angel of Ephesus and so of the rest we may learn from Acts 20.17 with 28. where Paul having the same businesse to do on the matter in recommending the care of that Church to some for preventing ills which He foresaw to be coming He calleth not One but the Elders of the Church of Ephesus and giveth not to One the charge or name of Bishop but to All of them He committeth it Therefore seing Paul comprehendeth all in his Sermon under that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 28. and would by writ as well as word done it we must so expound Iohn to do also though he write in a more obscure stile as best agreeth with this Prophecie For this Argument is sure These that Iohn wrote to under the name of the Angel of Ephesus and so of other Churches are these who have the oversight of and authority over these Churches But these are clear to be many Elders or Bishops Acts 20. c. Ergo c. Therefore take we the stile Angel to be collective i.e. to the Angels seing the stile as also the matter agreeth to all or Ministers of such a Church as suppose one were writing to a City governed by a number of Magistrates in an Aristocratick Government might it not be directed to the Magistrate of such a City and yet no particular person be pointed at but the whole be collectively understood and so we conceive it here Even as by one beast chap. 13. c. or head chap. 17. he doth expresse a Civil Government to wit of Rome before it was Monarchick so may he be understood to do by the figurative title Angel here though it be in the singular number Considering with all that the things charged on this Angel or required of him are such as agree not to one but to the collective body of Church-Officers together Beside moe Ministers there were than one in those Churches that is certain Either then they must be comprehended under the title of Angel or else taken in as contradistinguished from them with the rest of the Church But that will be found absurd that the Church and her guides should be some way contradistinguished and yet Ministers not to fall under that distinction for Stars they must be that is Angels or Candlesticks that is amongst the
such Church-priviledges Thus both stock and branches are holy and no otherwise Rom. 11. Which lets us see 1. What respect Jesus Christ hath to His Churches and Ministers 2. That the Scriptures way of expounding it self is to expound one place by another one verse or phrase darkly set down in one place by an other more full and clear in an other place 3. Particularly how to expound the word are or is the seven Stars are that is they signifie and represent a word often used Gen. 41.26 The seven good kine are seven years c. So the Lamb is the Passeover and Mat. 26.26 Take eat this is my body This cup is my bloud c. which expressions hold out no Transubstantiation or transmutation or turning of one substance into another more than what is said here imports that the Ministers were transubstantiated in Stars or the Churches in Candlesticks or contrarily But it is a mysterious and Sacramentall way of speaking to set forth the thing signified or represented by giving the name thereof to the signe which represents it And this is in many places to be adverted unto Concerning a Calling to the Ministerie and clearnesse therein THis command of writing was particularly set down vers 11. Here again it 's renewed and afterward Chap. 2. and Chap. 3. is seven times repeated with respect to every Church he writes unto which certainly is to shew of what concernment clearnesse of a Call is and that both in generall and particular and is done amongst other reasons for this end to clear â—ohn in his Call and to warrand the People in their receiving of his Message From which we may gather this That a Minister that taketh on him to edifie a Church in the name of the Lord had need to be clear of his Call thereunto from the Lord it 's not the generall that we now insist on to wit that there is such a peculiar Calling or that none but the Lord can authorize for it but it 's especially concerning that clearnesse which every Minister ought to have in his Call that with holy boldnesse he may go about the work having peace in himself what ever he may meet with in it as one who hath not run whereas the Lord did not send him Ier. 23.21 That this is exceedingly requisite to a Minister we suppose will be out of question to all who know that Ministers are but Ambassadors and so for them to want clearnesse of the Lords Call is to be uncertain whether they have a Commission or not and therefore they who look not to it can neither have that confidence of the Lords owning them or accepting of them in their duty except there be some satisfaction herein to wit that the Lord hath sent them or doth send them It will be a pusling question to many one day Man who made thee a Minister Who gave thee Commission to treat for Christ And although others may have peace in the use-making of such a mans Ministery yet himself can have none he being ever lyable to this question Friend how enteredst thou hither and how obtained thou this honour Doubtlesse from the defect of this tryal it is in part that many thrust themselves into the work at first whose after-carriage and way proves them never to have been sent â— which they durst not have done had they walked by this rule of waiting for a Commission thereto And on the other hand some really called to the Ministery are yet kept in a kind of bondage both as to their duty and their peace because it 's not clear to them that it is so for although the being of a Minister and his Calling simply depends not on his clearnesse of his Call as the being of a Believer doth not necessarily infer that he must know himself to be a Believer yet no question as a Believers particular comfort depends on the clearnesse of his interest for which cause he should study it so a Ministers confidence and quietness in his particular Ministry doth much depend on this that he be clear in his Call to be a Minister for which cause they who look there-away or are entred therein would humbly enquire for nothing more than this that they be clear that they have Christs Commission for their engageing And although it be impossible to be particular or fully satisfying in this so as to meet with all the difficulties that may occurr but Christian prudence and tendernesse will still find matter of exercise in the deciding thereof Yet having this occasion here which is also frequent in this Book we may once for all say a word in the generall to what may give a Minister clearnesse in his Calling which we may take up in a five-fold consideration 1. Of a Ministers Call to that work in generall 2. To a particular People 3. In carrying a particular Message to that People 4. What is required of him as to writing for the benefit of the Church 5. And what respect People ought to have to Gods calling of a man in their hearing and reading For the first we say 1. That Ministers would soberly endeavour satisfaction at their entry if they be called to that work or not and begin with that This is certain that it 's not indifferent whether men betake them to this Calling or an other for God hath not indifferently dispensed His talents nor hath He left men to that liberty to choose as they will but willeth them to continue and abide in that calling whereto they are called and not which they have chosen themselves yea that a man have some knowledge or affection to that work of the Ministery will not prove him to be called although all that is externally needfull for his promoving therein did concurr for that will not prove a Call to an other Charge or Trust and so not to this and no question it being a desirable thing in it self to be a Messenger for Jesus Christ to His Church many may desire the office of a Bishop and be approven of God in their look there-away and yet indeed never be called of God actually to it as experience may confirm Secondly When we speak of a Call in any of the former respects it 's not to be understood that men now are to look for an immediate and extraordinary Call as Iohn and the Apostles had That were as unwarrantable as to look for an extraordinary measure of gifts such as they were furnished with and that in an immediate way but it is that as extraordinary Officers had extraordinary and immediate evidences of their Call for so it required so Ministers and ordinary Office-bearers that are called in a mediate way would seek for such evidences as mediately may satisfie them for the mediate calling of the Church according to Christs Ordinance is Christs Call as that more immediate was and therefore Act. 20.28 and elsewhere these Elders and Pastors of Ephesus who yet no question had but such a Call
the Body so may we conclude that men called to it may write for the edification of the Church although they be not gifted with infallibility in their writing 2. We gather from this that none should take on them to write any thing as the Lords mind for the edification of the Church without a Call to it I mean not an extraordinary Call as Iohn had but this I mean that as there is an ordinary Call needfull to the Preaching of the Gospel and we may conclude from Gods extraordinary way of calling the Apostles to Preach the necessity of an ordinary Call So in the generall that same consequence will hold in respect of writing for such an end And if we look through the Scripture we will find a Call for Writing as well as for Preaching and readily he who was called to the first was also called to the second as being a Prophet of the Lord. Though this particular we do not absolutely and simply presse seing men may be called to write and not be fitted to Preach yet I conceive Solomon is called the Preacher from his writing And to warrand writing we would conceive so much to be necessary as may 1. Satisfie the man himself as to his being called to such an eminent duty by God and therefore there must be somewhat to hold out to Him that it's Gods mind he should undertake such a task 2. That men walk not by their own satisfaction alone but that there may be so much as to convince others that God put them on that work and therefore though we would not presse an authoritative mission to write as to Preach yet considering that Iohn's warrand to write is also a warrand to others to make use of it and that people would have a warrand for making use of writings as well as a man for his writing There is some orderly thing necessary as to point out to the man his duty in writing for his peace so also to point out to others their duty in use-making of it So that neither any that pleaseth may write but he would give some reason beside his pleasure nor would every one use the writings of all as they please Reason 1. A Call is necessary for every thing and men in lawfull duties are to walk by it otherwise all lawfull duties would lye upon all men as their calling or be at their pleasure which stands not with Gods putting the task even of particulars into mens hands 2. To write of the holy things of God is to take on us to tell what God thinks and what is His will which is a most concerning thing especially to do it solemnly in writ lest it prove at least a taking of Gods Name in vain when without a Call we do it 3. This may clear it That neither publick Preaching nor private edification by word can be discharged rightly but when men walk according to Gods Call in these which is also necessary in writing 4. There is no promise to be guided in it or of successe to it without some clearnesse of a Call to it and so it cannot be comfortably undertaken nor prosecuted 5. All the Saints had their Call to write who took that way hence some Apostles have writen others not some Saints have recorded their case others not The reason of this difference is because some were called to write and others otherwise imployed else we must say they failed who wrote not Neither will it simply warrand one that he writes truththere was doubtlesse truth in the Preaching of the Sons of Thunder and also of the Son of consolation yet God thought it not good to call them all to write And experience hath often made this truth out that many have taken on them to write whose writings have been exceeding hurtfull to the Church so that had all men walked by a Call in writing there had been fewer errours at least they had not come unto such an height and the Church would have been free of many subtile Disputations that have more prejudged than advanced Godlinesse in it As therefore some may fail in not writing when they are called to it so others may in going about it whiles they are not called to it If we might enquire in the generall for particulars cannot be pitched on what may evidence a Call to write We shall shew 1. What is not needfull 2. What will not satisfie and be sufficient And 3. What is needfull and may be satisfying 1. An extraordinary Call by revelation or immediate impulse of the Spirit such as Iohn and the Apostles had is not needfull It might make a Writer as well as a Preacher to be suspected if they should pretend to any such Call 2. We think not an authoritative mission in the person who is writer simply needfull One may be fitted to edifie by writing whose Gifts lead not to edifie by Preaching yet ought not the Church to be frustrate of the benefit of his Gift 3. We think not a pressing inclination simply necessary seing often inclination thwarts with duty and mens modesty lazinesse or other respects may much divert the inclination as in Moses Ieremiah and others when called to Gods Work 4. We think it not necessary that there be any singular or extraordinary measure of Gifts beyond others Some may be called to write by particular providences when others of more understanding may be spared even as some may be called to Preach and others of more learning and ability are passed by On the contrary It will not be sufficient to evidence a Call to write 1. To have an inclination 2. To have Gifts Or 3. To be found in truth Nor 4. To have a good meaning and end These will not serve in other duties and so neither in this without respect had to the particulars after mentioned That a man therefore may have peace as to his undertaking we conceive there is a concurrance of several things needful to be observed As 1. There is a necessity of a single end to wit Gods glory others edification and in part may come in his own exoneration as to such a duty It 's not self-seeking nor getting of a name nor strengthening such a particular party or opinion that will give one peace in this matter 2. It is necessary not only that the thing be truth but that it be edifying profitable and pertinent at such a time Gods Call to any thing doth ever time it and tryst it well as most subservient to the scope of edification Hence that which is Error or impertinent can never plead a Call in writing more than in preaching yea we conceive the writing of many light frothie subjects or of speculative janglings and contentions about words is exceedingly contrary to edification which ought to be the end and also the rule of our practice in writing 3. Besides these there are circumstances in the concurrence of providences trysting together in reference to the person writing to the subject
Scriptures because in one mapp they comprehend together the complex case of a Church with the particular directions reproofs and encouragements which befits the case 3. The Epistles being directed to both the Angels and Churches to the one mediately to the other immediately as we shew we would beware of confounding the directions and matter contained in them as equally agreeing to both as also of too rigide separating of them as if what principally belonged to the Minister did no way belong to the people and contrarily but to look what may agree to either without confounding of stations or sexes As in all other Scriptures we take directions in things belonging to Magistrates to be given to them and so to others in all several stations respectively so here what belongeth to Ministers apply it to them as for instance preaching and judicial trial of corrupt men that so far as it is authoritative belongs to Officers yet so far as people have accesse in their stations to promove such ends as many wayes they may in so far it belongs to them and so in other cases Vers. 2. Followeth the body of the Epistle for the inscription is opened chap. 1. except what concerneth the application of it to the estate of this Church and it hath severall steps in it 1. A general word which is the ground of our Lords pronouncing His censure I know thy works to hold out His Omniscience without approbation or commendation The meaning is I know all thy works inward and outward thy form and way of Administration of all things in the Church all thy outward carriage in things the things themselves and thy frame in going about them the matter and manner of doing them and the end thou hadst before thee in them and I know them perfectly exactly and throughly a thing that in the entry to His service and every other thing we would look to and bear in mind that Christ is acquainted with all our carriage and every thing that escapeth us And this being often repeated it saith that Christ counts this a main part of His message to have souls convinced of His perfect and through knowledge of their works He proceedeth to the commendation vers 2 3. The commendation is 1. shortly set down And 2. more particularly explained primarily it 's applicable to the Angel but secundarily to others It 's shortly set down in three steps in the words thy labour and thy patience and how thou canst not bear them that are evil Having told them in the general that He knew all their works good and evil He tells the particular works he commends 1. Their labour the Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the labour which is properly applied to Ministers in their Ministerial work It 's that word 1 Tim. 5.17 Let the Elders that rule well be counted worthy of double honour especially these who labour in the Word and Doctrine And 1 Thess. 5.12 Know them which labour among you and are over you in the Lord and it 's a word that sets out the great carefulnesse and painfulnesse of the Ministrie and being spoken especially to the Angels the meaning is I know thy painfulnesse and care in the work of the Ministrie committed to thee especially thy painfulnesse in Preaching although proportionably we are to look upon Christs taking notice of and approving the carriage of the several members of this Church in reference to their duty 2. Their patience this respects their suffering labour in duty and submission in suffering go well together I know saith He very well all the persecution and suffering thou art under all the ill-will of some within all the malice of others without against thee and all the troubles thou hath met with from Satan and his instruments and how patiently submissively and constantly thou hath born them all The 3. thing whereby they are commended and it relates especially to the Ministers is their zeal in executing Discipline They could not bear them which were evil and therefore for as patient as they were under crosses yet they were stout couragious and zealous against corrupt men by trying censuring and giving no toleration to them And this He also points at with a commendation 2. He explicateth more fully these three steps beginning at the last first and so goeth backward through the three 1. He beginneth at and explicateth their zeal in not bearing with corrupt men Thou hast tried them which say they are Apostles and are not and hast found them liars Wherein these three particulars are explained 1. Who the ill men were whom they could not bear even false teachers that took upon them to call themselves Apostles as if they had been indued with an infallible Spirit and had an universal charge And it 's set out as a part of their zeal and commendation that these false teachers that pretended to such a Commission and to be so forward for Christ were yet put to proof and trial by them 2. The orderlinesse of their proceeding is commended that they took not things by guesse nor upon hear-say but tried them they first tried their doctrine by the touchston and then by the doctrine whether they who preached it were of Christ or not or had a call and commission from Him it holds out an exact and judicial way of proceeding and trial of them both in their doctrine and call 3. That as they were not indeed Apostles though they called themselves Apostles so they found them out to be what they were liars and deluders of the people especially in alledging a commission from Christ when they had none And this being a main part of the commendation of the Angel and of his exercise it 's most largely insisted on Vers. 3. He explaineth their patience and hast born and hast patience their hearing looks to the sufferings they met with from the false Apostles in the prosecuting of their trial wherein they met with many afflictions yet they endured to prosecute their duty as good Souldiers do 2 Tim. 4.2 3. And hast patience which relateth to the quiet and patient manner of their suffering affliction It is nothing to suffer when folk cannot eschew it but they suffered patiently in the doing of their duty and continued in patient suffering 3. He commends and explains their labour For my names sake thou hast laboured and not fainted which first words for my names sake will agree well to the word going before and so is the ground of their submission and patience under crosses or it may look to the words following and so the meaning is for zeal to my glory thou hast endured all this pains for my names sake thou hast been at pains in doing and hast overcome all rubs in the way And hast not fainted that is thou hast not been wearied of nor scared or boasted from thy duty nor made to desert it for all the suffering thou hast met with but respect to my Name hath made thee
and independent from any Civil Government 3. That this is a thing perpetually belonging unto the visible Church and was not temporary as peculiar to that time That there is an Authority implyed here the considering of these three will make out 1. If we consider what is commended in Ephesus and desiderated in the other two the very expressions and acts do bear forth an Authority As 1. That is commended in Ephesus That they cannot bear them which are evil but have tried false Apostles and have found them liars All which hold forth a judicial way of proceeding and trying which implieth a citing of such a party and witnesses for the discovering of such and such things according to the rule given to Timothie 1 Tim. 5.19 Against an Elder receive not an accusation but before two or three witnesses for there can be no trial without witnesses there can be no witnesses without Power to call them and exact an oath of them that being the end of all strife which cannot be done without Authority The word added and hast found them liars doth confirm that it is a judicial finding after trial whereby they decide 1. In the general that such and such things are evidences of false Apostles and then in particular that such and such things are found to be in them and therefore that they are false Apostles which presupponeth this trial before they judicially pronounce than which nothing doth look more Judicature-like Which will be the more clear if we consider 1. That this trial and finding proceedeth from their zeal and not bearing with evil men and therefore cannot be a trial for private information 2. It 's a trial tending to the edification of the Church and the preventing of that snare amongst the people which no personal or private thing could effectuate 3. It 's a trial and finding opposite to what is reproved in Pergamos and Thyatira and so such a processe and sentence as rid that Church of them which no private or personal act could do 4. It 's a poceeding and tryall which relates to these directions which Paul giveth to Timothy and Titus as the coincidency of the matter scope and other circumstances do demonstrate such as 1. Receive not an accusation but before two or three witnesses which is the ground of that which followeth vers 20. Them that sin rebuke before all Now if that rebuke be an authoritative act as cannot be denied which yet is but the execution of the sentence that followeth the former triall then the triall it self must be judiciall and authoritative also and therefore so must this triall be here understood To say that this is a Ministeriall act and that that triall preceding is only the Ministers private act for his own clearing cannot be admitted for that tryall belongeth to many as after will appear 2. To whomsoever it be supposed to belong it inferreth an authority to try and so to conveen and examine otherwise that triall might be made ineffectuall and so the party wanting authority not to be chargeable with short-coming therein Or 3. This trial must be commended to Church-officers without Authority to effectuate it and so it will not be a mean suitable to the end 4. Ministerial trial and reproof will not be enough to gain the end and to make a corrupt Member to be no Member of such a Church which is the thing desiderated in Pergamos and Thyatira And considering the commendation of these Angels and Churches it is not like that they were defective in their personal aversnesse from and rebuking of these Errors and yet they are reproved as being defective which must infer that they came short in respect of that judicial trial and censure which is here commended in Ephesus as the considering of them will clear 2. Pergamos reproof vers 14. and 15. is Thou hast there them that hold the Doctrine of Balaam and them that hold the Doctrine of the Nicolaitans the fault is not that they approved that Doctrine or connived at it for they denied not the Faith and Aâ—tipas is commended as a faithful Martyre amongst them nor is it their fault that such lived in the Town or as other Heathens might did somtimes enter the Congregations nor is His quarrel only against these Nicolaitans themselves but against the Angel of the Church because they had them in their society as Members with them and had not cut them off and seing this cutting off is such a thing as made them cease to be Members of that body and relateth to that which Paul wisheth to the troublers of the Church Gal. 5. and commends to Titus Chap. 3. Him that is an Heretick reject c. it must imply an Authority and Power without which this cannot be done this un-Membering or un-Churching of a Person being a censure of highest concernment and that same which we call excommunication It followeth then that this Church had that Power and ought to have executed it against these corrupt Members seing her failing therein doth make her reprovable If it be said here that this doth imply no Authority and Power but what is common to all Societies by the Law of Nations and Nature such as companies of Chirurgians Wrights and such like have in excluding men from their own Society which yet is no distinct Authority but subordinate to and derived from the Magistrate We answer 1. That even these Societies in these things act by Authority however it be derived and so the Argument holds that the exclusion of Members from Church-communion doth imply an Authority and what is said of the necessity of such a thing by the Law of Nature and Nations doth confirm the same for if every Society be furnished for the maintaining of it self by the Law of Nature so must also the Church be except we say that it is more defective than other Societies Beside even such Societies could not do such a thing were not priviledges granted them by Authority for that end 2. We answer That although the argument hold in the general that there is an Authority necessary yet will it not prove it to be dependent in the Church as in these Societies it is For 1. The derivation of Authority from the Magistrate to these Societies is clear for such and such Societies have that Power because it is granted to them by the superiour Magistrate and others want it because it is not granted them but I suppose none will plead for a derived Power to the Church from the Magistrate in this place yea the greatest opposers of Church-government do acknowledge that it is not derived from him as Lâ—d Mol. pag. 654. There is no reason therefore that Church-government should be subordinate to Magistracie as other Societies are which she exerces as they speak by a proper right and divine without delegation Iure proprio divino non delegato 2. The Magistrate may enter by his Authority such and such persons to the rights and priviledges of
such Societies and exclude others from them though possibly it may be done unjustly yet was it ever heard of that a Magistrate might priviledge any with the priviledges of Church-membership or by his Authority un-Church any The paralel therefore cannot be universall in these 3. All other Societies as such are parts of a Commonwealth and together make up the body and therefore in reason ought to be subordinate to the common Government but the Church as a Church is no essentiall or integrall part of a Commonwealth there is therefore not the like reason for their subordination If any should yet except and say that an Authority may be immediately from God and not derived and yet be by Him appointed to be subordinate to the civill Magistrate as is instanced in that Power that a Husband hath over the Wife or a Parent over his Children We Answer 1. That it may be questioned if a Parent as a Parent be subordinated to the Magistrate although as a man and member of the Commonwealth he be for he may command his Children without any Authority from him yea contrary to the commands of Magistrates and in some cases warrantably suppose in their Marrying adhering to the truth of God c. neither can the Magistrate increase or diminish their power although they may strengthen them or marr them actually in the exercise thereof yea suppose a Parent to incline to match Son or Daughter in a way that is not sinfull or inconvenient and for this end to command them to give obedience and again suppose the Magistrate to command them otherwayes to match The Magistrat's command here will not loose the Childe from the Parents Authority because although both Parent and Child be the Magistrat's subjects yet their obedience is called for in reference to these things that belong to a Magistrate only Hence that case of a Magistrat's requiring one thing and a Parents commanding of another to the same Child is by Divines solved by this distinction That in things belonging to the Magistrat's command the Child ought to be obedient to him in what concerns the duty of a subject but in things that concern the duty of a Son properly he is to be obedient to the Father whatever the Magistrate command which sheweth that simply the commands of a Father as a Father are not subordinate to the Magistrate and so that in reference to some persons there may be two supream Powers upon divers considerations who may command without subordination one to another and yet their Authority be no way inconsistent together 2. We Answer That although the Authority of Fathers and Husbands were subject to the civil Magistrate as such yet can it not weaken this consequence If the Authority of the Church be not derived from the Magistrate Then can it not be subordinate to him for the Authority of Parent Husband c. is personall and naturall that is founded in nature and theâ—efore is derived by nature to Parents Husbands c. And such do not make a body of themselves but are members of another greater body whereas a Church is a Society and Incorporation compleat in it self and as such is not founded on nature but by Gods positive grant and foundation is such and therefore Authority must be immediatly derived to the Church by the same mean to wit of a positive grant by which its being as a Church is derived And can it be instanced that there is any such to wit a compleat Incorporation having immediate power from Christ for the governing of it self and shutting out of corrupt members without any derived power from the civil magistrate who yet are subordinated to his power in the exercise of theirs We grant indeed that the Church considered as subjects and members of the commonwealth are subject to him but it will no way follow that the Authority or Government wherewith she is furnished as a Church is to be subjected to him Neither can this be thought strange that a Church â—udicatory considered as such should be accounted independent as to the civil Magistrate seing we must either say that a Minister in his Ministeriall and Pastorall duty acteth by an Authority immediately from Christ without any dependency on the civil Magistrate which yet readily cannot be admitted in any other case to wit that a person should command without dependence on the Magistrate Or we must say that the Minister preacheth and acteth in his Ministery in the Magistrate's name mediately and by his Authority or by none at all which I suppose none will affirm And what greater inconsistency is it with civil Power to have distinct Authoritative Courts than to have Rulers distinctly and Authoritatively commanding persons especially themselves 3. If we consider the Epistle to Thyatira where much is commended yet there is a notwithstanding and reproof cast in upon this account because thou sufferest that woman Iezebel that calleth her self a Prophetesse to teach and seduce my servants This suffering can be no defect in respect of civil Authority for that was not in their power or is it any defect of any personall or private dutie because none such can imped other persons teaching if willfully they will set themselves to it nor can they be thought defective in thâ—t that are so commended for Faith Charity Works c. and that even in respect of their thriving and growing in their private conditions it must therefore be a suffering of her in so far as by Church Authority she was not censured and restrained that thereby the seducing of Christs servants might be prevented whose edification is the end of this as of all other Ordinances and so consequently the Church of Christ is furnished with power and authority in reference to her own affairs and members 2. This will also be clear by considering these who are primarily in this respect commended and reproved in these Epistles it is not the body of private Christians but the Church-officers as peculiarly distinguished from them so that these threatnings and reproofs do otherwise belong to them than to the Church as we will find in the progresse And there can be no other reason given of this but because these faults were the faults of these that had Authority to right them and did it not which will be more clear afterward when we consider the subject of this power 3. These acts are either acts of private Christians or personall acts of Ministers and Church-officers both which are already overturned by the forementioned reasons Or it must be by some extraordinary act as Peter's smiting of Ananias and Sapphira or it must be the exercise of some ordinary Power and Authority there is no other thing conceivable But none of the first three can be said Not one of the first two for the reasons given not the third Because 1. There is no warrand to look upon these Officers as furnished with that gift nor was it ordinary to the Church and her ordinary Officers such as
who is a false Apostle and who a liar and they must judge what is scandalous in practice and so what is lawful or not otherwayes they can make no progresse in trial or censure for they must find such a thing to be an error or scandal and so not to be suffered in the Church 2. It hath reference to persons there is a Power in judging such and such persons to be guilty whereby they pronounce not only such Doctrine to be erroneous but such a Minister or person to be guilty thereof as is clear from the Text and so must judge what is proven or not and every thing tending to that as citing witnesses and parties hearing exceptions and answers c. 3. There is a Power of censuring a person found guilty These words thou canst not bear them c. thou hast them and sufferest them do import that as is cleared this having of them implying a fault which was that by their Authority such were not cut off from the Church which is the highest degree of ordinary censures for if it be a priviledge and benefit to be admitted to the visible Church and the Ordinances of Jesus Christ therein it cannot but be a high degree of censure to be cut off from both and yet this is implied here to be in the Power of these Churches and they cannot be conceived to have cutted off such from their society so as not to have had them or suffered them to remain therein but by this which we call Excommunication From which necessarily this followeth that not only the Church hath a Power of censuring but particularly of censuring thus by cutting off one from Church-membership and from the priviledges of the external Ordinances thereof this is called by our Lord Jesus Matth. 18 an accounting of one a heathen and a publicane 1 Corinth 5.13 a putting away of the wicked person from among them a cutting off of troublers Gal. 5.12 and Titus 3.10 a rejecting of them There is nothing almost more frequently and clearly held forth in Scripture than this both in Doctrine and practice The Lord hath furnished His Church with this Power to censure that He may preserve a Majestie in His Ordinances which appear to the most part but foolishnesse and weaknesse and that He may have weapons of His own kind to batter down the proud imaginations of Church-Members and revenge all disobedience as the Apostle speaketh 2 Corinth 10.6 for which cause he calleth it a rod 1 Corinth 4.21 and a punishment 2 Corinth 2.6 4. There is here a Power of ordering and making Laws of what concerneth the affairs of the Church as may be gathered 1. From this that they try Officers whereby it is apparent that the Church had her Laws in reference to the admission of Ministers before they could be accounted such and that these who were found by their trial to be liars should not be accounted Apostles or Church-officers otherwise Authority in the former respects would be maimed and defective 2. It may be gathered from this that they might conclude what was offensive and what not who was to be tried and upon what grounds when the trial was to proceed who and what was to be suffered in the Church and what not who might Preach and what might be Preached and in every thing that concerneth Doctrine Worship and Order according to the rule of the Word and the great end of the Ordinances to wit the edification of the People beside which there is no Church Authority any where it being a Power indeed but a Power given for edification and not to destruction 2 Cor. 10.8 and 13.10 This Power being exercised maketh decrees therefore such acts are called Act. 16.4 The decrees that were ordained of the Apostles and Elders and by Paul a setting of things in order 1 Cor. 11.34 And 1 Cor. 16. such were contributions for the poor orderlinesse for preventing of confusions in Preaching and Hearing calling of the people to Fasts as Act. 12.5 and 13.3 and Chap. 14.23 c. trying proving admitting or censuring of Officers and such like as in the Epistles of Paul to Timothy and Titus are clear The third thing we are to enquire for in these words is who are the proper and first subject of this Authority and Power And we Answer 1. negatively 1. The civil Magistrate is not the subject of this Power for they to whom Christ writteth these Epistles are the subject of this Power But the civil Magistrate is not the party to whom Christ writeth these Epistles as is clear and it can be alleadged by none Therefore it is clear that the civil Magistrate is not the subject of this Church Power Yet no question our Lord Jesus knew best to whom it belonged neither is it like when he accounts them to have Authority that he doth account them to have it from voluntary confederating for the time for he accounts their neglect of the practice of it to be a sin against the breach of their duty even as He quarrelleth with the Angel of Sardis for being defective in the Doctrinall part of his Ministery and He commendeth the Angel of Ephesus for his labour in Doctrine zeal and Discipline as duties equally belonging to the Ministery upon one and the same account And it must either be said that a Magistrate in his Election to be a Magistrate over a Church is necessarily to be qualified in reference to these affairs or that the Government thereof doth not belong unto him Or that one may be called of God warrantably to a Government over a Society and that in respect of things and persons of no lesâ—e concernment than the civil State and yet it not be necessary that he should be qualified in reference thereunto which is absurd 2. We say that it is not the body and community of the Church and People to whom this Power is committed which appeareth thus 1. By the same Argument these are the subject of this Power to whom Christ principally directeth His Epistles whom He commendeth for the exercising of this Power and reproveth for the ommitting thereof But these are Church-officers contradistinguished from the rest of the Church as appeareth not only by the common Inscription unto the Angel of the Church c. whereby they are distinctly considered but also Chap. 2. Vers. 5. where the Church is distinguished from the Angel in the threatning I will remove thy Candlestick c. which saith that what He had spoken in the former commendation of that triall did peculiarly belong to the Angel whom He considereth as distinct from the Church spoken of under the terme of Candlestick Also in the Epistle to Thyatira the Officers are especially reproved as appeareth from vers 24. But unto you I say c. that is the Church-officers to whom He had been formerly speaking and to the rest in Thyatira that is the members as distinct from them It is hinted also in the Epistle to Pergamos as the
false Prophets of Baal or of Antichrist be thought more fit to have place than the Lords faithfull servants This can be no good ground that doth reflect only upon these that are faithfull others being ready to apply themselves to the pleasing of men both in Word and Discipline 6. It would be considered what may move men of judgement and parts especially if they be conscientious to top with Magistrates It 's not like that self interests doth that seing flatterers that seek that most take the contrary way and come speed when as the most faithfull are often under a cloud Or is it like that the most zealous humble and tender should be most subject to miscarry And if there be ground to reprove or censure either by Word or Discipline is it not most profitable even though most displeasing that it be done 7. Consider who most readily fret at this Power it will be found they are such who from inclination to lousnesse or errour cannot abide any bands or from a principle of politick indifferency in the matters of Religion would mould all in a State-frame and such are imbittered at freedom in Preaching as well as Power in Governing or they are such as are led with a prejudice at the power of Ordinances which certainly men naturally are not free of and it would be adverted in this 8. Consider that this mistake of Church-mens Power doth often arise in such cases wherein they are serving Christ and men entertain it most in such times when their frame is least spirituall and sober as the observation thereof in experience will evidence What man at the approach of death hath been comforted in such an opposition or challenged for submission Although contempt thereof hath lien heavy on many and that to scare others from following their wayes All therefore of all ranks would be obtested to advert to this lest they be found even fighters against God especially at such times when this designe by some is driven least by putting to their hand to pull down this Authority they themselves perish in the fall thereof And what doth the advantage at most amount unto It is this there shall be greater freedom to sin and fewer means to reclaim from it or what censure shall be inflicted may be done in such a way as may stand with mens laughing at their sin without being affected in the conscience by any convincing mean Hath this ever profited any hitherto Or hath the right exercise of Discipline ever been prejudiciall to any And do not ordinarily Religion and Discipline flourish together And are not Congregations in best case where this Ordinance is most vigorous And do not the sad effects of the want of this in other places evidently demonstrate the necessity thereof People would consider these things especially these who are engaged singularly for the supporting of this Ordinance for a time of reckoning will come when this exercise of Discipline and submission thereto according to mens places and engagements will not be found so indifferent as now it is esteemed by many And disputes of this kind we suppose will not be admitted when the Lord will declare that he hath ratified in Heaven what according to His will hath been pronounced in this ordinance of Discipline upon earth which by Divines is well accounted to be the ratification and confirmation of the threatnings contained in His Word and added to make them the more weightie as the Sacraments are unto the promises of His Grace 2. Concerning a Ministers relation to a particular Congregation THis relation between the Angels and the Churches is mentioned in all these Epistles The Minister or Angel is called the Minister of such a Church peculiarly here the Church or Candlestick is called His I will remove thy Candlestick It will not therefore be impertinent to enquire a little concerning this mutual tye and relation in these three 1. In the general 2. In the grounds of this peculiar tye 3. In the nature of it particularly in these two 1. If a Minister as such be only a Minister to a particular Congregation in which he serves And 2. If that tye be such as upon no consideration it may be broken or loosed and he removed by transportation to some other charge We are the rather to take notice of this not only because it serves to clear the Text in hand but also because it supplieth somewhat yet defective in reference to a Ministers Call of which we have formerly spoken to wit what may be thought of a Call that is by transporting of a man that is already fixed in a particular Congregation or if a Minister settled in some particular charge may upon occasion act Ministerially in things peculiar to a Minister without the same For clearing of the first we would distinguish a threefold relation that a Minister of the Gospel stands into The first is a relation that is between Christ the Master and Lord and him as his Servant and Ambassador This is the first relation and fountain of all the rest in this respect they are the Ministers of Christ and Stewards of the mysteries of God 1 Corinth 4.1 and Ambassadors for Christ 2 Corinth 5.20 c. because they have their Authority and Commission from Him and He peculiarly is their Master and owner In this respect also we may consider the Church and so she is Christs Church purchased with His own blood Acts 20.28 This is the principall relation by which both Angels and Churches are Christs as He is the Soveraign Master and owner of both And so neither are the Churches the Ministers nor the Ministers the Churches but both are Christs 2. There is a lesse principall relation which is delegatory and flows from the former He to whom both Ministers and Churches do belong thinking good to bestow Ministers as a Gift unto His Church in this respect Ministers relation is primarily unto the Catholick Church and so 1 Corinth 12.28 it is said God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. And again Ephes. 4.11 12. He gave some Apostles some Pastors some Teachers for the edifying of the body of Christ. Here we may see that Ministers belong to the Church universall and have relation to it they being Ministers of that same Church that the Apostles were Apostles of and for that same end to wit the building of Christs body which takes in both Iew and Gentile as from that 1 Corinth 12. vers 13. c. doth appear In this respect the Ministers principall relation and charge is Christs Church universal and His body and they are given thereto to wit to the House of God which is the Church of the living God into the which they are to behave themselves as Stewards c. as Paul hath it 1 Timothie 3.15 3. We may consider this relation as more particular and lesse principal and as subservient to the former end and so Ministers are Ministers to particular
bounds of the Catholick Church Then may Ministers act as Ministers without the bounds of their particular Churches because there is a proportionablnesse in respect of the extent of power betwixt Ministers in their particular Congregations and Apostles in the Catholick Church But it 's certain that the Apostles as Apostles did Preach to Heathens and engage them to Christ and enter them in the Church and that by vertue of their Apostolick Commission and Authority It will follow therefore that a Minister is not so bounded by his relation to a particular Church but that he may exercise Ministeriall powerâ— without the bounds thereof 3. If a Minister by that same Authority may Preach and administrate the Sacraments to others without the Congregation as to these within Then is not his Ministerial Authority confined to one particular Congregation But the former is true For the matter of Preaching it is not denied only it is said that they Preach not by Ministeriall Authority but as gifted private men Unto which we oppose 1. If a Ministers warning reproof invitation c. have equal weight with it in every part of the Church as it hath in his own Congregation Then must he Preach every where as a Minister because it cannot be denied but he hath in his own Church a Ministeriall Authority beside that which a gifted Brother would have But the former is true the Word by him hath the same weight as preached by Commission from and in the Name of Christ so that he may say We pray you in Christs stead be ye reconciled which another cannot do and the guilt of refusing the Word from him will be found upon the account of his Authority no lesse inexcusable than if the refuser were a member of his own Congregation And I suppose a conscience will not get a defence tabled for excuse upon this exception Beside the Minister hath Ministeriall Authority as an Ambassadour to conclude with them that receive his word and by the power of the keyes to pronounce pardon upon the termes of the Gospel in one Church as well as in an other and one may receive that word and rest on it as spoken by an Ambassadour and expect the ratifying thereof And if it were not so their consolation were exceedingly lessened and the Minister disabled from concluding the treaty as an Ambassadour which doth not agree with Christs end of sending Ministers which is the perfecting of the Saints and edifying the Bodie indefinitely Ephes. 4.12 And therefore may he as an Ambassadour act in these Ministeriall duties The considering of the second Branch will clear it more to wit thus If a Minister may administrate the Sacraments without his own Congregation Then must his Ministeriall power go beyond that relation because there is a Ministeriall power requisite for these which no gifted person whatsoever can assume But the former is true Ergo c. This minor is denied by some as being an unwarrantable practice yet being generally used by all it is thus answered That a Minister may give the Sacrament of the Lords Supper to one not of his Congregation because the bodie of the Church thinks good to admit them and therefore he may warrantably administrate it to them it being still lawfull to him in it self to consecrate the elements in his own Congregation But we reply 1. That a Minister may warrantably Baptize one who is no member of his Congregation and therefore neither of the former answers will weaken this Argument As suppose a Minister did encounter some heathen it cannot be denied but he might Preach the Gospel to him and upon his professed Faith and Conversion baptize him otherwayes it were now impossible to baptize and bring in a heathen which were absurd Yet could not that be done without Authority as is granted nor could it be done to him as to a Member of a particular Church because even after his Baptism it were lawfull for him to choose what particular Church he would joyn unto neither before that were he in capacity thereof nor could the Minister act therein by the Churches warrand because 1. The Church could not judge a person that is without that were not within their reach 2. Because a Minister might do this upon occasion where there could not be accesse to have any Church determination concerning the thing as suppose it were abroad on a journey as Philip's encounter was with the Eunuch Acts 8. yet can it not be said that upon the heathens proposing this question What doth hinder me to be baptized that it might be answered warrantably by the Minister it hindereth because thou art no Church member or my Church is not here to authorize me c. such answers would be uncomfortable to the man and disproportionable to Christs end It followeth therefore that the Minister as a Minister might baptize him and seal the treaty and so Authoritatively treat and Preach as a Minister seing Authoritatively he may seal it The former answer is therefore weak And 1. doth speak nothing at all to the case of Baptism Nor 2. to the administration of the Lords Supper out of his own Congregation seing it alloweth him power only to consecrate the elements there yet there can be no question but Authority to administrate the Lords Supper must be as broad in this respect as to administrate Baptism seing they are both seals of the same Covenant 3. If a Ministers power were peremptorily commensurable with his flock even in that case of the plurality of the Church their admitting of such a member the Minister could not be warranted to administrate to him because still notwithstanding that person continues to be no member of that particular Church nor subject to other Ordinances of Discipline and therefore according to the former grounds no such determination of a people could communicate Authority to a Minister by such an act as to make him use Ministerial power in reference to a person not under his charge if otherwayes he were not furnished therewith 4. These principles seem to be repugnant both to the commission and practice generally of all the Ministers of the Gospel For 1. They have one commission for all places and persons where they shall be called this maketh them to act as Ministers in one place and not in another 2. Their commission is to treat for Christ indefinitly and for the carrying on of His design without respect to this or that particular charge except in a subordinate manner so that by their commission they are constitute Christs Ambassadors Ministers and Stewards simply for the Preaching of the Gospel and edifying of His Body This saith they are but Ambassadors in reference to such and such a people and so consequently could not by His warrand close a treaty in His Name with any other 3. A Minister by his commission is absolutely set a part for the Work of the Ministrie so long as Christ hath Work for him if he continue faithful yea by vertue
to themselves than to the Church in common Beside that there is no accesse to cognosce thereof upon other grounds given if then the Church be any wayes allowed to cognosce or dispose of Members according to their Gifts and that be not left to particular inclinations transportation must be allowed And if it be singly done we suppose there is no such accesse to cognosce of a mans Gift and to proportionate it for the good of the body as may be done in transportation 5. We may argue thus If Ministers be lights planted in the Church for the good of the whole Then ought they so to be placed as they may most extensively give light to the whole Now these are certain 1. That there are some Congregations where a Minister may more conspicuously hold forth the light of the Gospel than in others some places being as Tables or Candlesticks from which light doth shine other places again being as corners 2. Sometimes a light may be set in a corner or under a bushell comparatively and not be set on the place where the greatest light is called for 3. When it 's misplaced it ought to be removed from the corner to be set on the Candlestick and although it may be that that corner become more dark yet the house in general becometh more lightsome And if these former grounds be true Then transportation when it proves the removing of a light from under a bed to the Candlestick for the greater good of the whole house must be allowed and admitted But these two considerations will make this appear 1. Christs expresse words Matth. 5.14 15. ye are the light of the world c. Neither do men light a candle and put it under a bushell but on a candlestick that all in the house may see light compared with Luke 8.16 which demonstrates there that Ministers are so to be placed as they may most lighten the whole house and if any place conduce more for that than another they are accordingly to be placed 2. The Apostles practice clears this we will find them in their Preaching especially to frequent most populous places because there was most occasion of spreading the Gospel in those Paul is marked Acts 19.10 to have staied two full years in Ephesus and that all Asia upon that occasion heard the Word which doth hold forth 1. That there are some places particularly populous and publick places of more concernment for the spreading of the Gospel when they are well planted than other places And 2. That the Apostles were in their abode and Preaching exceedingly swayed by that consideration so that although in some respect they had equal interest in all persons and Churches yet did the consideration of the good of the whole engage them to have particular respect to some places beyond others and so as it were to transport themselves from private places to more publick that they might give light to the moe 6. If the good of a particular Congregation and necessity of a particular Minister may warrand a transportation much more may the publick good of the Church do the same this cannot be denied But both the first are true 1. The good of a particular Congregation may warrand it as suppose they be utterly prejudged against a present Minister who yet elswhere may have accesse to be profitable either transportation must be allowed or he must be rendred unprofitable contrary to the end for which Christ hath given Gifts 1 Cor. 12. and they put in a worse condition by having than by wanting For the second That a Ministers particular necessity may constrain this as suppose there be no possibility to live and follow the Ministrie in such a place because of outward straits thus Nehemiah 13.10 the Levites by the withdrawing of their maintenance are made to flie every one to his field and Nehemiâ—h contends with the Rulers and removes that obstruction and doth not challenge the Levites as Mr. Bowls doth observe We find also in Church-story Socrates lib. 7. cap. 36. of one Sylvanus who not being able to live in one placeâ— because of his infirm health which did disagree therewith he was transported to another more wholesome and agreeable to his constitution 7. If notwithstanding of that relation between a Minister and a people any particular Member or any other Officer upon weighty consideration may remove themselves or be removed from that Congregation Then may the Minister be removed also upon supposition of the publick good because there is that same tye between the people and the Minister and other Officers and the people that is between the Minister and them for the relation is mutual But that private Members and Elders or Deacons may remove or be removed orderly hath never been questioned Ergo c. 8. If a Minister upon particular occasion for publick good may perform Ministerial acts without his own Congregation for a time Then supponing these grounds to be urgent and Authority to interveen why may he not be fully removed for the same ground that calleth to act for a time to wit the good of the body whereof he is a Minister may call for it to be perpetual and ought not to be rejected But the first is true Ergo c. 9. If we will consider the Word of God more nearly we will find this to be conform thereto And 1. If we consider the Old Testament it is certain that the Levites had their own fixednesse in the severall Cities beside Ierusalem seing that was their Office to teach the People and no question it was done orderly hence Thou and the Levite within thy gates is so frequently mentioned and Act. 15.21 it is said that of ' old time Moses had them in every city that did preach him It is certain also that notwithstanding of that fixednesse Levites might be removed to more publick service at Ierusalem as is gathered from Deut. 18.6 and 7. If a Levite come from any of thy gates out of all Israel where he sojourned and shall come with all his desire to the place which the Lord shall choose then shall be minister c. where a Levit's removing from Ministring in one place to another is clearly approven Neither is it to be thought that this removall was left arbitrarie to the Levite himself because so confusion could not have been eschewed but when it is so qualified that he cometh with all his desire it doth suppose a triall thereof and an orderly way of disposing of him for the attaining of that end to have proceeded as the learned Iunius doth observe on the place 2. If we come to the New Testament there we will find our Lord Jesus himself going from City to City He sendeth His Disciples to go through the Cities Preaching the Gospel the Apostles follow the same way in their practice And we will find them sending Ministers sometime to one place sometime to another sometimes keeping particular Ministers with themselves as from the
And their laying on of Hands when the Call was intimate their Praying and Fasting which are mentioned in this place were of the last kind and so upon supposition of the intimation of a Call this their practice for the substance is to be followed Now to resume a little further the application that we may know what is ordinary and what is extraordinary in this case or what is moral and what perpetual or what is temporary 1. That there be a Call of God that is moral and perpetual and it may be concluded from this that no Minister without Gods Call is to be transported but that that Call is immediately revealed by God Himself is temporary and not to be pleaded for in ordinary cases 2. This is moral that he who is called of God to edifie His Church by leaving one place to serve Him in another should obey the same 3. It 's moral that this removall should not be at the mans own determination but that it be done by Church Guides and Church Judicatories 4. It 's a moral ground upon which this proceeds to wit the greater edification of the Church whether by engaging and grafting in of Strangers or building up of these that are brought in this ground can no way be thought more peculiar to these times than to after time and therefore it is laid down as the great end of Pastors and Teachers as well as of Apostles as may be gathered from Ephes. 4.11 12 13 14. This reason then must have weight to the end of the world 5. It 's an ordinary way by which they proceed to wit fasting and prayer shewing the necessity of a concurrence of Gods orderly and external Call with his inward for warranting of this practice and also shewing that when the removing of a Minister from one place to another may contribute to the good of the Body they are in that heartily to concur who have most special interest Now these things being moral and of perpetual weight in the Church although it will not plead that the Church may send out Apostles by an immediat Call or that they may send out indâ—finitely without respect to any place or not knowing where yet this will follow upon the grounds laid down that when God calleth a man for the edifying of the body of His Church from one place to another there it ought to be obeyed and that somtimes God may Call for the greater good of His Church to have men removed from one place to another He is Master of the Harvest and therefore may either thrust out Labourers of new to His Field or may take from one part of the Field to set upon an other Only these things would be adverted here according to the former rules 1. That by Gods Call is not to be understood any extraordinary thing but His signifying of His mind in an ordinary way that such a mans removal from such a place to another is upon consideration of his gifts upon comparing of the places and the respecting of the state of the Church a hopefull mean through Gods blessing for the further promoving of edification 2. As an immediate and extraordinary Call was necessary for such officers in such a case so proportionally is an ordinary Call by ordinary Officers acting by ordinary Power only necessary for ordinary cases seing in moral things ordinary Officers are to do by their ordinary Power what extraordinary Officers did by their extraordinary Power And if we will consider this practice we will find it this far to be intended for imitation For 1. Although the Lord immediately reveal the Call yet doth He follow His design in an ordinary way not by thrusting out new Officers which he might have done if he had walked altogether absolutely and extraordinarly in this but he doth it in a mediate way of providence in the making use of some already called 2. The circumstances seem so to be recorded as if the Lord were giving the reason of calling some from Antioch rather than from any other Church to wit because there was a considerable number in that place of fit qualified men and that so in reason it were more agreeable for the good of the body that some should be taken from them to supplie the want of the other rather than that others should be altogether destitute or some removed from such places as might not so well spare and there can be no reason of the mentioning of this but to show the moral equity of this practice that Ministers would be proportionated in the Church so as may be extensively for the good of the whole and that where some places abound and others have scarcity the abundance of the one should condescend to supplie the other and that not of the weakest or least able 3. The Lord useth a mediate way of sending them by the Churches interposing of her Authority and Prayers which He did not use in the sending of Apostles nay Matthias had no imposition of Hands and this was because the election of Apostles was no way to fall within the compasse of ordinary Church-power nor to be followed It would seem therefore that it is made use of in this practice to signifie that it is a thing to be continued in the Church and to be performed by ordinary Church-judicatories and imitated by them If we consider the times following it hath ever been practised in the Church It 's marked to have been the practice of the first two famous general Councels as a mean usefull exceedingly for the good of the Church The Nicaen Councel did transfer Eustachius from Berrhea to Antioch Sozom. lib. 7. Cap. 2. And it 's observed particularly of Grâ—gorius Nazianzenus that he was thrice transported first he was Bishop in Cappadocia thereafter brought to Nazianzâ—â—â— and thereafter to Constantinople by the second famous general Councel and it 's marked to have been of great use to the Church Cent. 4.15 300. and to have been their common practice in this time Socrates lib. 7. cap. 35. doth for this very end give many instances of this in several persons At the beginning of the Reformation it was one of the great means that was made use of by God for propagating the Gospel in severall places the transporting or removing of Ministers from one place to another was exceeding usefull and what cruelty had it been to have refused the desire of people seeking Ministers from those that had them And how else could they have been supplied And proportionably the same weight lyeth here in all times Asser. 3. Although in some cases this be for the good of the Church and is to be practised by Church Judicatories yet it is to be done with great singlenesse tendernesse prudence and caution least that which of it self being rightly managed is a benefite to the Church be turned to an abuse and prove hurtfull to her These Cautions and Rules must be regulated according to particular circumstantiate cases which cannot
also them that hold the doctrine of the Nicolaitans which thing I hate 16. Repent or else I will come unto thee quickly and will fight against them with the sword of my mouth 17. He that hath an ear let him hear what the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it FOlloweth now the third Epistle directed by the Lord to the Church of Pergamos the estate of it is implyed in the Body of the Epistle to be a suffering condition and though having much integrity honesty and constancy under her sufferings yet in some things reproveable and defective especially in her zeal against false Teachers for which cause the Lord doth here though with great tendernesse reprove her The division of the Epistle is common with all the rest The Inscription is in the 12. vers The Body of the Epistle in the 13 14 15 16. verses The Conclusion in the 17. vers The direction which is the first part of the Inscription is To the Angel of the Church of Pergamos a famous City in Asia the lesse sometimes the seat of Kings and for that present time a seat of the Roman Governours a place full of sin Idolatry and cruelty Yet hath our Lord a Church here to which He writes when He taketh no notice of the Governour or of these who were most eminent which doth shew 1. The power and efficacy of the Ordinances of Jesus Christ in reaching whom He pleaseth though in the most desperate condition 2. It sheweth the freenesse of grace that condescends to gather a Church here 3. It sheweth His tendernesse to and care of those whom He hath gathered to be a Church unto Himself beyond any other in the World The iTtle He taketh to Himself is He who hath the sword with the two edges the sword with the two edges is the word of God Ephes. 6.17 Heb. 4.12 which we heard Chap. 1. v. 16. did proceed out of Christs mouth It sheweth that Christ hath the command of the Word to make it effectuall for the good of His Elect and for the convincing smitting wounding and slaying of His enemies by spiritual plagues and it is chosen in this place because He doth make use of this as His soveraigne priviledge in the threatning for stirring up the Angel to his duty In the Body of the Epistle besides the common assertion of Gods Omniscience we have First the commendation of this Angel and Church vers 13. Secondly the reproof vers 14.15 Thirdly an exhortation to duty with a sharp threatning added as a motive to presse the same vers 16. In the commendation we have 1. the thing commended 2. Some excellent aggravations to call them so or commending qualifications of this commendation The thing commended is in two expressions to one purpose Thou holdest fast my name and hast not denied my faith By name we understand the Doctrine of the Gospel whereby Christs Name that is Himself is held forth and manifested for in the Gospel to preach Christs Name and to declare it to the Gentiles is all one with preaching Himself or His Gospel By faith is understood the Doctrine of faith in Him which is the same thing The holding fast of His Name is a zealous adhering to the profession of His Truth as it were holding it by both hands and not denying His faith is an open avowing of the same by a publick profession and honouring Christ by their avouching of their faith in Him without fainting or shifting in the same notwithstanding of any peril that might follow thereupon For this negative Not denying His faith doth import more than is expressed The commendation is amplified by two speciall circumstances that serve to heighten the same 1. From the place where And 2. from the time when they expresse this constancy 1. For the place it is where Satans throne was It is not much to avow a profession in some places but to do it in such a place as Pergamos where Satan had a seat or throne as the word is is much Satans having a throne implyeth not only a sinfulnesse in that place common with other places but it doth insinuate such an open avowed opposition to Christ and His followers and such an adhering to Satan that on the matter it looked as if Satan had commanded expresly there in chief for not only was wickednesse tolerated but carried on and established by a law nor only had he a seat in hearts as he hath in all men by nature but in the Magistracy and Judicatories whereby orders were given in publick in reference to persecution and profanity and men did so walk as if directly orders had been given by Satan and taken from him in that place he did so effectually without controll as it were obtain his will the Lord so permitting and ordering it in His wise and secret providence and Justice From which 1. We may see how tyrannously the devil would mannage every thing if he had things at his disposall 2. At what great height he may have his dominion even beside the Gospel and in the place where it is 3. How fully men naturally are slaves to the devil he being the prince of this world that worketh in the children of disobedience Ephes. 2.2 And 4. We may see what need there is to pray that Christs Kingdom may come and how thankfull we ought to be who are in any measure freed from this tyrannie The second circumstance in this commendation is the time that is it was even in those dayes wherein Antipas was my faithfull Martyr who was slain among you where Satan dwelleth This is also an excellent part of the commendation that it was not only in such a place that was wicked and profane but at such a time when wickednesse and profanity was exercised in its height which is proven by the death of a faithfull Martyr who was then violently slain amongst them at such a time to hold fast His Name was indeed commendable Whereby we see how the Lord doth take notice of the commendable circumstances of His peoples duties as He doth of the aggravations of their sins What this Antipas was there is no more mentioned in Scripture concerning him it is recorded in Story that he was a Minister in Pergamos and it is not improbable seing these are most ordinarily the object of persecuters malice and violence However the Lord putteth three great titles upon him 1. He is a Martyr this signifieth a witnesse and that not only such a witnesse as witnesseth by word and profession but as sealeth it with his bloud thus Paul speaketh of Stephen Act. 22.20 when the bloud of thy Martyr Stephen was shed And therefore in the Primitive times Martyrs were distinguished from confessors thus Martyrs were such as suffered to death confessors were such as suffered
holding forth of this consolation is Christ expressed by this name in this promise In the 29. vers the Epistle closeth with the common advertisement He that hath an ear to hear c. which is not done for the fashion but is the Lords commending of what hath been said unto the consciences of the Hearers because what is said is said by the Spirit to the Churches and it becometh well these who have ears to hear to hear what is said by Him LECTURE I. CHAP. III. Vers. 1. ANd unto the Angel of the Church in Sardis write These things saith he that hath the seven Spirits of God and the seven Stars I knâ—w thy wâ—rks that thou hast a name that thou livest and art dead 2. Be watchful and strengthen the things which remain that are ready to die for I have not found thy works perfeâ—t before God 3. Remember therefore how thou hast received and heard and hold fast and repent If therefore thou shalt not watch I will come on thee as a thief and thou shalt not know what hour I will come upon thee 4. Thou hast a few names even in Sardis which have not defiled their garments and they shall walk with me in white for they are worthy 5. He that overcometh the same shall be cloathed in white raiment and I will not blâ—t out his name out of the book of life but I will confesse his name before my Father and before his Angels 6. He that hath an ear let him hear what the Spirit saith unto the Churches THis is the fifth Epistle directed to the Church in Sardis It hath the division that is common to the rest to wit there is First an Inscription vers 1. Secondly the Body of the Epistle vers 2 3 and 4. And Thirdly A Conclusion vers 5 and 6. The party unto whom it is directed is the Angel of the Church of Sardis this was spoken of Chap. 1. vers 11. It was once the seat of the rich King Cresus abounding in much wealth and also in much sin and profanity yet Christ by His Gospel begetteth a Church in this place Although it be directed in common to Ministers and People and for that end doth contain what respecteth the Church in common yet we conceive it doth especially and principally relate to the case of the Minister and to the People as joyned and agreeing with him in that dead condition as the Exposition thereof will clear The person from whom the Epistle is sent is set forth by two titles First He hath the seven Spirits of God this was expounded Chap. 1. vers 4. and it is again repeated Chap. 4. vers 5 and 6. By these seven Spirits are understood the holy Ghost in His severall Gifts Graces and Operations Christ is said to have these because He hath committed unto him the dispensing of these Gifts and Graces of the Spirit to the Church and doth joyntly with the Father send the holy Ghost the Comforter for the good of His People as is clear from Ioh. 14. vers 16 17. and Chap. 16. vers 7 8 c. and many other places He taketh this title in this place because having to do with a dead Minister and People He would both make them know what must quicken them to wit the Spirit and how they may attain the same to wit by Him It is no little part of Christs glory nor of the Believers consolation that Christ hath the dispensing of life and livelinesse unto His People The second title is which hath the seven Stars this is in part taken out of Chap. 1. vers 16. where Christ is described as having in His hand seven Stars By Stars are here understood Ministers as Chap. 1. vers 20. is clear Christ is here said to have them as He hath the seven Spirits which doth import 1. His speciall interest in and title to Ministers He hath a peculiar right to the Church beside what He hath to the world yet hath He a more peculiar right to the Ministers as having their Commission from Him and dependance on Him in a more special manner Therefore Psal. 68. vers 18. He is said after His Ascension peculiarly to have received gifts for men or in the man And yet these gifts are no other but the gifts of Apostles Pastors and Teachers c. which He again giveth to His Church as is clear from Ephes. 4. vers 8. and 11. Secondly This title importeth Christs absolute Soveraignity over His Ministers in a special manner for he hath them And so they being His He may dispose of them at His pleasure for fâ—rthering of them in His work if they be faithfull and for blasting of them if it be otherwise Thirdly It points at Christs care of His Ministers who doth in a special manner keep and preserve these Stars as something that is much esteemed of by Him Christ taketh this title unto Himself in this Epistle 1. That He may provoke this lifeless Angel to seek life in Him seing He who had the seven Stars had also the seven Spirits and so especially they to wit His Ministers might expect to be made lively by Him if He were improven by them and so this title doth back the directions that follow 2. It is also to let them know that are Ministers that though they be in an eminent place yet are they subject to Christ who is their Soveraign and so ought to be dependent on Him otherwise they are liable to His triall and censure who can dispose of them as He will and so this title addeth weight to the threatning which is contained vers 3. The Body of the Epistle followeth in the close of the first verse with the 2 3 and 4. We may take it up in these four First The Lord discovereth the hypocrisie and deadnesse of this Minister and Church vers 1. Secondly He proposeth many directions as remedies fit for their recovery Thirdly He presseth the practice of these directions by several weighty reasons and threatnings and these two are intermixed vers 2 3. Fourthly There is a qualification of this charge and a consolation in reference to some Members that were free from this challenge aud this is held forth vers 4. The case of this Minister and Church is in two expressions 1. Setting out what they were thought-of by others 2. Expressing what indeed they were before God Before others they had a name that they were living that is they were thought to be in some good and lively condition more than ordinary and were thought by others about them to be a Church in better condition than other Churches for to have a name doth import the esteem of somewhat in her which was not ordinary yet saith the Lord notwithstanding of that name they were dead that is very unsurable to that they were esteemed to be and in respect thereof indeed but spiritually dead By this deadnesse we understand First A simple deadnesse in hypocrisie and so it is
to be understood there are but many of you meer hypocrites although ye have a fair shew Secondly Deadnesse may be understood comparatively that is either in respect of what they seemed to be and were thought to be by others or what they ought to have been or in respect of what somtimes they had been And so even Believers may be thus charged who having some life yet in these respects were defective And by considering what is said vâ— 2. where somthings ready to die are spoken of it will appear that this charge is so to be applied in reference to declining Believers in part as to others who were altogether hypocrites It is like this Church hath been free of grosse Errors for there is no mention of the Nicolaitans in the same as in other Churches It is like also there hath been no inward division amongst themselves or grosse profanity of practice or such like for there is no mention of such in the reproof nor would such have stood with an eminent name but on the contrary it is like they had Ordinances in frequencie and purity the Minister had Gifts in some eminencie external subjection was given to the Ordinances and they were waited upon and it may be there was zeal in outward Reformation as was in Ephesus Upon these and the like grounds they came to be esteemed-of by others as being in an excellent frame the Preachers were thought excellent Preachers and no Church thought more happy than the Church of Sardis and it is like it was counted a blessed thing to live in such a place and it may be that the Minister and People had their own too great esteem of themselves as being priviledged beyond others because they were free both of the Errors in Doctrine defects in Discipline and also of the crosses and trials which we find other Churches lying under whereupon they are said to have a name and yet they were indeed and before the Lord in the respects formerly mentioned dead and unanswerable to that name which is indeed a sad charge and a most dangerous condition Whence we may observe That a Church or Minister or a particular person may have a great esteem from others and also have much esteem of themselves and have some seeming grounds for the same and yet either totally or in part and comparatively be but dead and lifelesse and in no such estimation before God This may make all both Ministers and People to tremble and to beware of being pleased with forthy and empty names which oftentimes are found to be exceeding light before God It may be enquired on this occasion 1. as to a private person what grounds one may have to account himself living when yet indeed he may be dead For answer We conceive that the Lord in His wisdom hath made a peremptory decision of this Question to be impossible to wit how great length an hypocrite may go and yet be still in the state of hypocrisie as also of that other to wit how far a Believer may decline in the estate of Grace and yet continue to be a Believer because the deciding of these as to the maximum or minimum quod sic doth not tend to edification And He would have His People keeping a distance even from the borders and marches of these things in their practices Yet we conceive that it is clear from Scripture that a hypocrite may have very many things that may be the occasion of a name to him and yet really he may be still unfound We may for example instance them in these particulars 1. If we look to negatives they be justly chargeable with nothing before men either as to ommissions or commissions and in this respect Paul was blamlesse even while a Pharisee Phil. 3 6. 2. If we look to the common gifts of the Spirit which come under that name of Gratia gratis data they may come a great length here as to speak with tongues to understand all Mysteries to have all knowledge 1 Cor. 13.2 And in this respect they may Preach well Write well Dispute well yea even to the edification of others and as to the exercising of a gift Pray well also And no question Iudas and others whom the Lord will not own for His in the day of Judgement were eminent in all these as they were for casting out of devils and the working of miracles 3. If we will look to the performance of externall duties it will be found they may come a great length in this respect That Pharisee Luk. 18.11 12. prayed and fasted often and gave tithes of all and that man Matth. 19.20 said All these things did I keep from my youth which might be true as to the outward performance of duties and so as they understood them which also is confirmed from the example of Paul 4. If we look in to the spirituall meaning of the Law as it doth obliege the inward man to a conformity thereto we will find that hypocrites may go a length even in that thus we find a discreet Scrib Mark 12.32 33. acknowledging that to love the Lord with all the heart with all the understanding with all the soul with all the strength and to love our neighboar as our self is more than all burnt offerings or sacrifices This is indeed much to prefer internal moral duties to external ceremonial performances and is more than usually was acknowledged amongst them for which cause the Lord saith in the next word Thou art not far from the kingdom of God yet He insinuateth he was not in the Kingdom of God and so not really found notwithstanding 5. They will sometimes have seeming fruits even as to suffering although no hypocrite can have a sincere end therein yet it is clear that many of them may suffer many things materially for the Truth of Christ. The Apostle 1 Cor. 13. supposeth that one may give his body to be burnt and yet want love and Gal. 3.4 he supposeth that there may be much suffering in vain And certainly experience in all ages of the Church hath made this appear to be truth 6. If we look further in reference to Gospel duties there may be fair flourishing in this respect also as first convictions of sin may be carried on a great length Saul was often brought to say I have sinned Felix trembleth while Paul preacheth to him Act. 24.25 and even Simon Magus is brought to desire the help of Peters prayers as being convinced of his hazard Act. 8.24 Secondly This conviction may be followed with something like Repentance and sorrow for the committing of sin thus even Ahab humbleth himself 1 King 21. vers 27 29. and these that are mentioned Psal. 78. vers 34. c. did seek and enquire after him who slew them And certainly there wants not sorrow and bitternesse in Iudas his repentance Mat. 26.3 c. when he did really rew what he had done Thirdly There may be also something like faith whereby one may
which is of great consolation to His People This lastly is here mentioned to encourage and strengthen this honest weak Angel and Church against the many difficulties which they had to wrestle with as we will find in the Body of the Epistle This Angel and Church it 's like have been before others far from that estimation that Sardis was in for they have but a little strength and many enemies yet were they much more honest and commendable before God and fruitfull under the Ordinances they had therefore the Lord indites a most comfortable Epistle unto them In the Body of the Epistle we have these three things 1. Their present condition is in several respects described 2. Their commendation is laid down 3. Some excellent encouragements and directions are given them for the time to come These three being interwoven we must open them as they lye Beside this general I know thy works which though common to all the rest of the Epistles in some respect yet may be taken here as holding forth His particular approbation of this Church because there is nothing quarrelled in her This will not indeed prove that she was altogether free but that being honest and free of grosse faults the Lord doth not rigidly reckon with her Besides this I say in the 8. vers this Churches good condition is set forth in these four 1. Behold I have set before thee an open door and no man can shut it this is the fountain of all that is commendable in her and from which it doth flow to wit Christs conferring such a mercy upon her and this is a main encouragement premitted for the strengthning of the honest Angel of this Church For understanding of it we must consider 1. What is meant by an open door 2. What by Christs setting of it before the Angel so as no man can shut it By an open door usually is understood in the Scripture the Lords making way for profitable preaching of the Gospel which standeth not mainly in having accesse and liberty without any external restraint to preach the Gospel but especially it stands in Gods giving inward liberty to the Preacher and in His countenancing of the Word and making it effectuall and successefull upon the hearts of Hearers This is called Colos. 4.3 A door of utterance when a Minister is not straitned in preaching the Gospel but as it were the door is casten open to him And 2 Cor. 2 12. When I came to Troas to preach Christs Gospel and a door was opened unto me of the Lord which is some special signification of Gods sending him and removing of difficulties out of the way and making his Ministery succesefull there And 1 Cor. 16.9 it is said a great door and effectuall is opened unto me and there are many adversaries So that there may be an effectuall door opened even where there is much opposition In sum it imports these two or three 1. That there is a straitnednesse in Ministers who cannot bring forth the Gospel as it ought to be brought forth and will when the Lord sendeth forth the Spirit and enlargeth a man with boldnesse to speak the same in this respect a door of utterance is opened unto him as in that place Col. 4.3 is clear 2. That there is a further let beside this to wit when the ears and hearts of Hearers are so locked up that the Word hath no entrance but is repelled The Lord openeth this door when by the work of His Spirit upon hearts as upon the heart of Lydia He doth make the Word to be received and admitted in which respect 2 Thess. 3.1 Paul desireth them to pray that the Word may have free course that is that there be no shut doors to marr the progresse of the same Both these are understood here to wit liberty for the Minister to speak and that with countenance and successe among the People We conceive also that this phrase of an open door doth take in a concurring of Gods providence for the keeping of the Word ministred and Ordinances in such a place in both the respects that are mentioned notwithstanding of the numerousnesse and maliciousnesse of opposers and this agreeth well with that word in this verse and no man shall shut it And this may be a third thing imported in this expression though it be not of the same kind with the former two every way By Christs setting open of this door before the Angel so that none can shut it is holden forth 1. Christs supreamacie and soveraignty in giving Gifts to men liberty and inward freedom to improve them and also a blessing upon them in making of them succesefull It is not Gifts by which a man will be able to Preach if the Lord'give not a door of utterance yea even the great Apostle Paul hath need of this Col. 4.3 nor is it the having of utterance that will obtain fruits among the people if the Lord do not open an effectual door and give the Word free course among them Hence it is that sometimes where there is most utterance given there may be lesse successe than where there are fewer Gifts because he whose priviledge it is to set open doors doth open more fully the door of utterance to the one and the effectual door to the other and doth not open both equally to all 2. This importeth the necessity and inevitablenesse of successe when Christ thus openeth the door Successe cannot but follow and no man or devil can shut out or impede the same when He pleaseth to countenance His Ministers and to commend the Word to the hearts of hearers Now it may appear what the meaning of this part of the verse is which relateth especially to the Angel to wit I have called thee to this Ministrie and have given thee some measure of utterance though thou hast not much ability and especially I have ordered matters so as the Word from thee shall have free course and successe And rage who will this shall not be obstructed By which also we may see why the Lord took the Title to Himself that doth immediatly go before this The second thing in the verse is for thou hast a little strength by little strength here is not to be understood weaknesse in Grace for that is eminently commended nor yet little countenance in the discharge of Ministerial duties But it looketh to his parts and abilities which its like were not many and great in comparison of what others had that is it may be he was not able to speak of nor search into so many profound mysteries and follow doubtfull disputations as others were in capacity to do This is not mentioned here as any ground of opprobrie to him nor yet as any ground of commendation being considered simplie and in it self but it is mentioned for these two reasons which being put together will clear the scope 1. It is given as a ground of Christs opening the door before him and as an evidence
place I shall only adde a word of that zealous and pious writer Learned Mr. Boyd who having clearly made out this by many Scriptures and Citations of Fathers both against Papists and others who saith he in this were papixantes doth close with a saying of famous Whitaker against Sanders who having cited Ierom's reason for the bringing in of Bishops for the preventing of Schism Hoc Veri-verbium gravissimè subjungit saith he sed ipso morbo deterius penè remedium fuit Nam ut primo unus Presbyter reliquis praelatus est factus Episcopus ita postea unus Episcopus reliquis est praelatus Sic ista consuetudo Papam cum suâ Monarchiâ peperit paulatim in Ecclesiam invexit And then doth subjoyn of himself Nec ego sanè video si semel hoc remedium ut ad schismata vel tollenda vel praecavenda necessarium admittamus amplectamur cur aut quomodo gradus sistendus sit donec ad unum summum Patriarcham sive Pontificem Occumenicum qui solus toti praesit Hierarchiae Ecclesiasticae tandem deveniamus atque hoc Italus velit magno mercetur Abaddon ille Romanus qui cum suis asseclis eodem hoc utuntur argumento ad Monarchiam suam in Ecclesiâ firmandam The same Learned Author also coming to consider this place of the Revelation after other answers doth assert that under this title Angel a plurality of Ministers may be understood as we formerly did expound the place whom Christ writeth to in the singular number 1. That He might shew that there was an unity amongst the Ministers as well as amongst the members and so He keepeth the number of them proportionably to the number of the Churches And 2. Because by naming them so the Lord would have them minded that some way they did constitute but one and are in respect of their oversight so to concur in caring for the one Flock as being each of them Ministers thereof in whole and in particular written unto by Jesus Christ for that end And so this naming of Angel in the singular number will rather remove all supposed difference amongst them than establish the same because so what is written to one is written to every Angel or Minister in these Churches which is the thing that at first we asserted An Author of late to wit Doctor Hamond among many other strange things which he hath doth take an unheard-of way to evite the former Arguments and because he cannot deny but the Scripture doth take Bishops and Presbyters for one and the same he doth therefore first acknowledge this to be truth But 2. asserteth that both are to be understood of Diocesian Bishops and not of Presbyters as they are understood now And therefore 3. doth deny that in the Apostles times there was any middle sort of Presbyters as he calleth them betwixt Diocesian Bishops and Deacons 4. That many mentioned in the Scripture and these seven Angels in particular were Metropolitan Bishops having power over Diocesian Bishops All which he asserteth with a great deal of confidence and doth illustrate the then Government of the Church from the fourth Chapter of this Book which to him holdeth forth 1. The Metropolitan of Ierusalem as signified by the person that sitteth upon the Throne 2. Four and twenty Diocesian Bishops sitting on Thrones by him which saith he no doubt was exactly the number of the inferiour Bishops of Iudea although the same cannot be made out by History These are represented by the four and twenty Elders 3. Seven spirits signifie the seven Deacons which were in that Church thus saith he was the estate of the Church in Iohns time and no other Officer was as yet instituted Although these be vanities beyond any thing which he condemneth in Mr. Brightman himself and exceedingly unsuitable to the scope of the Spirit and though there can be little expectation to convince any who so unwarrantably asserteth their own imagination as a certain truth without any warrand from the Word or any History yet we must say somewhat seing the stresse lyeth here whether there were any Presbyters in the dayes of the Apostles in the notion that we now take Presbyters or whether all preaching Officers were then only Bishops with Jurisdiction as he doth understand them For if there were Presbyters in this notion as we speak and if according to his own principles Bishops and Presbyters were one and the same Then it will follow that at that time they were both preaching Presbyters or Elders For in pleading that there were such Presbyters we purpose not to plead for any middle order as he calleth it but according as himself saith◠the asserting of a Lord-bishop to have been instituted in these dayes doth necessarily deny the office of Preaching presbyters to have then been in the Church of Christ so upon the contrary it will follow that if it be made out that there was such an Officer as this Presbyter in the Church of Christ Then this of Bishops as distinct from it must also fall Now to make out that there was such Presbyters in the Church of Christ in the Apostles dayes who yet were not Bishops in his sense we propose these considerations First Consider the general harmony of all the Ancients of all the School-men generally all that ever wrote since Reformation for I suppose never any questioned but that there were Preaching-presbyters in the Church as we take them and cannot Episcopacy be established except all these foundations be overturned without which yet there will not be much to say for it Secondly Consider the principles of that party for generally they do account the Apostles to have been in the degree of Bishops and the Disciples to have been in the place of ordinary Pastors also that Bishops Jurisdiction over Ministers is instituted and established in Timothy and Titus their ordaining admonishing reproving c. of ordinary Ministers And if there were none such in the Apostles dayes they cannot be said to have had power over such and so either these Arguments must stand and this Authors assertion must fall or if it stand they must fall by which there is a losse to that party however Thirdly It may be considered how that Authors ground can be reconciled with Scripture wherein the office and actual being of such an Officer as a Presbyter as we take it is sufficiently clear for which see First these Scriptures that do most fully hold forth the distinct offices of the Church under the New Testament as Ephes. 1.4.11 12. besides Apostles and Evangelists he gave some to be Pastors and Teachers Now by Pastors and Teachers must be understood Ministers as we take them because they are such as were by feeding and teaching to edifie Christs Body to the end of the world which cannot be restricted to Bishops as understood by him otherwayes the Pastor shall not have accesse to edifie Christs Church for any time to come And if Pastors be here
of thunder yet all these gifts work for the good of the one body of the Church that there may be no schism or defect in the same as it is 1 Corinth 12.25 In the description of these Cherubims or living Wights Ezek. 1. every one of them hath all these properties and perfections as their description cleareth because the scope is there to describe holy Cherubims but here being applied to Ministers of the Gospel not one of them hath all these properties yet all of them joyntly have them all which sheweth that though the Lord furnish not every Minister eminently with all gifts that yet He useth to furnish Ministers joyntly considered with what gifts are needfull for His Churches good so that what one wanteth another hath that the hand and the eye may acknowledge they have need of the foot c. More particularly the first beast is said to be like a Lion which doth expresse the zeal undantoned courage and boldnesse wherewith some Ministers are eminently furnished in carrying on the work of the Lord especially in difficult times Thus were the Apostles furnished and many others in after-times who have adventured boldly upon such hard work as hath made the world to think them mad in such undertakings yet have they been carried through the same And from this we may see how our zealous Reformers have been set a work to pursue Reformation against so many difficulties to wit it hath been by being made partakers of this lion-like spirit The second beast is like a calf or oxe which though he be not so bold in attempts as the other to wit the Lion yet is usefull for his â—ureablnesse and service By this are set forth Ministers furnished with patience humility and painfulnesse in labour and submissivenesse in suffering which is also no little gift And as the former prove profitable to the Church in respect of their zeal and boldnesse so do they with their patient and constant drawing in the Lords yoke even under the crosse This is not to be understood as if the first wanted patience or the second courage for there is a zeal and boldnesse in suffering as well as in doing and if boldnesse have not a readinesse to submit to the crosse it will not be approven but the meaning is that some Ministers who have patience and endurance are yet to say so predominant and more eminent in the exercise of their zeal and courage and others who are stout and couragious also yet in Gods providence are called to vent the same in suffering so as their patience and painfull laboriousnesse appeareth to be predominant in them The third beast hath a face as Man this setteth forth such as are furnished with reason prudence and wisdom in an eminent manner for mannaging the affairs of His house which is not a humane naturall policie but a gift of wisdom and discretion bestowed by God upon them as it is 1 Cor. 12.8 10. And by this wisdom and prudence they edifie and build the Church as others that are more observably zealous and couragious though they seem not to keep the same manner of proceeding in all things with the former yet is the same end pursued by them and the same rule is observed in pursuing of it and the same Spirit acteth them all Wherefore it would not be thought strange if diverse Ministers driving the same design be yet thought different in their manner of following the same The fourth beast is like a flying Eagle this sheweth the deep reach and insight wherewith God hath furnished some in the mysteries of the Gospel as also a Spiritualnesse in their gift and strain beyond others whereby hearts may be drawn from this earth to the pursuing after things that are above Of those we may have occasion to speak Chap. 6. Only now we see how wisely the Lord fitteth His Servants for His Work and doth usually time and tryst such and such qualifications in Ministers according to the state of His Church It is ordinary for some to apply these four beasts to the four Evangelists but there is no ground for it beside Iohn being one of these Evangelists cannot be thought to invite himself to come and see as all these four beasts do Chap. 6. In the eight Verse these beasts are further described A sixth part of their description is and the four beasts had each of them six wings about them this is borrowed from Isa. 6.2 3 c. where the Seraphims are so described by which it further appeareth that Ministers the Angels of the Militant Church are represented by these beasts These wings shew their expeditnesse and readinesse to obey Gods will And further from Isa. 6. we may gather the reason why they are called six First Because there is need of two to cover their face who are admitted to such nearnesâ—e with God this signifieth the impression which they have of the holy Majesty of God and that Godly fear and reverence that ought to be in Ministers in their going about holy things this is commended in Levi Mal. 2.5 that he feared God and was affraid before His Name Secondly The use of other two wings is to cover their feet whereby is expressed the sensiblnesse which they had of their own sinful infirmities this is a thing well becoming a Minister in his ministeriall duties to be walking with fear and with humility as being sensible of his own sinfulnesse and the great disproportionablnesse that is between God and him This is Paul's word 1 Corinth 2.3 I was with you in weaknesse and in fear and in much trembling And it is certain that where the first is to wit the right impression of Gods holinesse there this will be also Thirdly The last two wings are for their duty for with two they are to flye Here is a good contemperature when Ministers walk under the impression of Gods holinesse and of their own sinfulnesse and yet are not by these more indisposed but made more fit for His work and chearfull and readie in the performing of their duty If the first four wings be not in exercise the two last will not be very fit for their work and it is Spiritual wisdom to keep all these in the right place The seventh qualification whereby these beasts are described is They were full of eyes within In the sixth Verse they were full of eyes before which respecteth their dependencie upon God and full of eyes behind which representeth their care over their flocks here they are full of eyes within which holdeth forth their watchfulnesse over themselves in that they so look to others as they do not overlook themselves but are seriously reflecting upon their own inward condition so they are good Ministers and they are also good Christians in their own private walk and their being good Christians in having respect to their own Spiritual thriving is no little qualification for their discharge of ministerial duties and for their being admitted to so great
directed against Ministers as being in his esteem the shortest and readiest way to root out Christianity from the world 3. By publick Edicts all meetings of Christians for Worship or hearing the Word were discharged so Trajan began not forbidding Christianity but condemning all meetings of Christians as contrary to the Law by which it came to passe that Pastors were banished publick Assemblies deserted and people left without the publick means Baron Vol. 2. page 5. 4. Consider in these persecutions the many banishments and great spoilings of goods used during that time It is marked in History that then they endeavoured the undoing of Christians by banishments not only to have them at a distance but that by fore travel and spoiling of all they had they might be weakened and debilitated At one time Trajan having tried who would own Christianity in his Army and finding ten thousand Christian Souldiers adhering to the faith of Christ he banished them all with many Ministers into barren Islands beside some were purposly Martyred by sterving as is recorded of one Hyacinâ—bus one of Trajans own Chamber plundering and confiscation of goods was rise particularly under Severus whereby no question much poverty and great straits followed on the Church Baron Vol. 2. pag. 27.44 c. and other Writters make it clear 5. Consider besides all these outward trials the Church was distracted and overwhelmed with errours heresies and corruptions that creept in such as the Marcionits Basilides Corprocratii Valentinians Prisciâ—ianists Montanists Cataphrygians Appollinarists with thousands more venting most grosse and vile errours and foolries whereby both the purity of Doctrine was obscured and even in all a great declining from the Primitive simplicity under the pretext of reverence to Martyres and following of traditions c. All which is specially marked to have begun about that time of Trajan's beginning to reign Euseb. lib. 3. cap. 26. lib. 4. cap. 11. more largely observed Cent. Magd. in their preface to the second Centurie 6. Consider that there were even failings in and differences among good men and great Lights in the Church so that what time she was free from outward persecution it was spent in intestine divisions and debates as is regrated by Euseb. lib. cap. 1. Papias brought in Chiliasme wherewith Ireneus Iustin martyr Lactantius and many others were infected Tertullian after great appearing for Christ became a Montanist and many great men began to cry up Free-will 7. In Worship much of their former simplicity was lost the multiplying of Holy dayes inordinate reverencing of Martyrs at first honestly intended were brought in and many other things observed by the Cent. Magd. Cent. 2. 8. Upon these followed Schisms in the Church when men drave their own devices and did not acquiesce in the simplicity of the Gospel in Gods righteous judgement they broke on these particularly then broke up the long lasting Schism betwixt the East Church and West concerning the keeping of Easter the Church in the West for the most part driving to have it keeped on the Sabbath following its ordinary day moved thereunto as they alleaged by tradition and that difference might be put betwixt Jews and Christians in the observation of that day The Churches of the East again pressing it to be keeped on its ordinary day alleaged Iohns example and the common rule And though Ireneus and Polycarp who was Iohns Disciple took much pains to prevent and remove these divisions and for a time keeped these Churches in communion together notwithstanding of that difference yet afterward it broke out by undiscreet censuring and condemning of one another to the contempt of all Church-Authority and rendering of the Church contemptible before others which though rising from such a small ground yet grew to that height that these two Churches were never heartily united afterward Which considerations certainly shew the growth of famine in the Church and the fainting of her spirituall life being joyned to persecution while as it is Amos 8 9. her sun was going down at noon and the famine of the Word coming to that height which followed on the former that the virgins were made to faint for thirst vers 13. All which agree well with the type 9. Adde to these the many reproaches and slanderous calumnies that upon these occasions were cast upon the Church both by Hereticks and Heathens who charged all the evils which any bearing the name of Christianity committed upon the Church as witnesse Celsus his bitter writings answered by Origen the vindication of Christians by Iustin Martyr Tertullian and others in their Apologies who reject these slanders as belonging to the Gnosticks Saturninians and others of that stamp 10. If we consider severall circumstances of the Churches outward persecution we will find it not unfitly resembled by this type as especially in the actors and way followed by them The actors were not Commâ—dus and Heliogabolus profane wretches the Church had peace under them but men for civil Justice and excellency of parts such as the world never had better aâ— Trâ—janus whose stile was Princeps optimus So that the salutation to the new Emperours after him became this I wish you may be felicior Augusto â—elior Trâ—jano Hadriaâ—â—s had this encomium Restaurator orbis The two Antonini the first was stiled Pius the other Philosophus Sâ—verus was a most severly just man Again their way of persecuting was not tumultuary by raging violence joyned with outward dissolutenesse and tyrannie in their other carriages as was in Nero and Domitian but by making good Laws for the Commonwealth and en-acting Laws against Christians they pursued them in a legall way as an act of justice under pretext of Christians opposition to the worship of the gods or as a being guilty of the many slanders imputed to them in which respect it may be said that these actors in comparison of the former weighed the iniquity of their hands in a balance Psal. 58. 11. All these persecutions though being at their height very terrible yet were they almost all one way or other restrained which agreeth well with the limitation of the commission in the type That persecution raised by Trajan was staid by Plinius Secundus proconsul of Bithynia who thus wrote to Trajan that he supposed it unmeet to kill such multitudes of innocent men whose Law as he calleth it leadeth them to such strictnesse as to abstain from these things wherewith they were slandered but that they used to meet and sing Psalmes c. as may be at further length seen in the Epistles themselves apud Euseb. Conâ— Magd. To which Trajan returned answer That Christians should not be sought for to be punished yet if they were presented and accused that sentence should passe upon them Euseb. ibid. This answer is justly taxed by Tertullian in his Apologie as inconsistent with it self that Christians as innocent should not be sought for and yet if presented as guilty should be punished for saith he if guilty
the worship is not his but Christs even as if wholly he were removed the Church and Temple would still be the Lords for Baptism is not antichristian nor doth of it self initiate any in his Church but as men by their after carriage devote themselves to him and take on his name or mark and therefore when one disclaimeth what is antichristian his Baptism is to be accounted the Lords Ordinance so ordination and appointment of some for the Ministrie is the Lords Ordinance the restriction of ordination to such persons exclusively and the adding of many ceremonies with rules for them to teach but so and so that is Antichrists addition and may be removed from the former so that one may have been ordained by them and yet become a Preacher of pure Doctrine even as they might be baptized by them and yet become Professors of it And therefore no doubt many in all that time were called to the Ministrie by the Lord through these wayes of theirs who did prove faithfull witnesses for Christ against Antichrist even unto death they cannot therefore be accounted antichristian Ministers who do not own that hierarchie but are to be accounted Ministers of Christ for ordination simply doth not flow from Antichrist but as it standeth in a suboâ—dination to him and is a step of that Hierarchie and not in a subordination to Christ now these not being in subordination but to Christ are to be accounted his Indeed it may be in respect of the ordination it self not discernable for the time whether such a person be a Minister of Christs or Antichrists and it may be for some space one may mistake his master and continue in Antichrists camp not knowing what his commission leadeth him unto yet when in effect it is discovered and he made to take up his task and to walk according to it and the Lord evidently sealing his call to him he is then to be accounted a Minister of Christ when all accessory dependence on Antichrist is cast off We do therefore say that it is not the ordination of that time simply that was sufficient to make one a Minister of Christ but ordination going alongst with Christs call and dispensed according to His allowance though it may be the dispensers intended no such thing and having an after carriage suitable to a Minister of Christ and therefore it will not follow from this that all that were so ordained as to the outward ceremonies and manner are to be accounted Ministers of Christ except they have Christs call concurring and evidenced in their fitnesse for it and conscientious discharge of it now this being certain that for the most part in Popery such were ordained whom the Lord never called to it and who in their carriage never walked by His commission or owned Him as Master Therefore are not these to be acknowledged as Ministers of His but of Antichrist whose design they drive and whose orders they obey and therefore as on the one side that ordination alone cannot constitute and evidence one to be a Minister of Christs if he walk not accordingly so cannot their additions that are mixed in therewith prejudge the Ordinance it self when in so far as it is from Christ it is owned and when what in it is from Antichrist is disclaimed even as it will not prove one of their members to be a true Christian that he is baptized if his way be antichristian yet where a Christian conversation as to faith and manners doth concur it will be sufficient and the additionals that are amongst them in the administration of Baptism cannot in that case prejudge that Ordinance So is it here If it be asked why they are not only called the two olive trees vers 4. but the two Candlesticks also which Chap. 1.20 are expounded to be the Churches and not Ministers Ans. We conceive they are so to be understood here also and it is done not to confound Ministers and Churches which in Chap. 1. are distinguished but to shew the sibnesse that is between these two and the likenesse that is in their case so that we may gather the implied case of the Church from what is expressed of the Ministers which is the scope here to wit that the Church should be few in number and low in her outward estate as these two Prophets are and they are two Candlesticks to shew that proportionablnesse which is between the encreasing and decreasing of the number of Professors with the number of Ministers By some this is taken to be an hebraism as if it were to be rendered these are the two olive trees wish or beside the two Candlesticks the copulative in the Hebrew being sometimes to be so rendered But the scope is clear to wit that under that type of two Prophets prophesying in sackcloth is holden forth both the low condition of Minsters and Churches and this sheweth the absurdity of both the former misapplications And the Churches estate is rather described by her Ministers than by her Professors because in that time the continuance of Truth is more discernable in the Preachers than in the Professors thereof who may be very obscure in respect of any combined profession and because also the violence of Antichrist will be especially bent against Ministers yet the Lords continuing of these two olive trees doth infer the being also of two Candlesticks whom they are to furnish with their oyl and to give light unto Hence Observe 1. As our Lord Jesus hath a Church so hath He witnesses in it these two are ever inseparable the Church and Witnesses He may have Saints where He hath no Ministers but He hath never a politick body of a Church without Ministers There is in this Book a strange connexion between a Church and Ministers the Churches are the Candlesticks and the Ministers the Candles they are the olive trees that entertain oyl in the lamp They have a speciall influence in keeping life in the Church as the one is up so is the other and when the one is down so is the other It is a strange Religion that speaketh of doing for Saints and to promove their interest and yet hath little respect to Ministers 2. As Ministers meet with opposition so doth the Church and as the Church meeteth with opposition so do her Ministers 3. Ministers ought by their place especially to witnesse for Christ against corruptions 4. When Ministers have most to do and meet with most opposition God often furnisheth them accordingly with more boldnesse gifts and assistance than ordinary 5. Christs witnesses are a terrible party for as few as these witnesses are none of their opposits do gain at their hand who ever hurteth them shall in this manner be killed Though they be despicable in sackcloth yet better oppose a King in his strength and giving orders from his Throne covered in cloath of state than them though they may burn some and imprison others yet their opposers will pay sickerly for it This is
not because of any worth that is in them or for their own sake But 1. for His sake and for His Authority that sendeth them 2. For the event of their word which will certainly come to passe and that more terribly and as certainly as ever any temporall judgement was brought on by Moses or Elias Fear to come in tops with this word it is a sword with two edges and will kill these who oppose and do not submit unto it LECTURE III. Vers. 7. And when they shall have finished their testimony the beast that ascendeth out of the bottomlesse pit shall make war against them and shall overcome them and kill them 8. And their dead bodies shall lie in the street of the great city which spiritually is called Sodom and Egypt where also our Lord was crucified 9. And they of the people and kindreds and tongues and nations shall see their dead bodies three dayes and an half and shall not suffer their dead bodies to be put in graves 10. And they that dwell upon the earth shall rejoyce over them and make merry and shall send gifts one to another because these two Prophets tormented them that dwelt on the earth FRom the seventh Verse he proceedeth to describe the Churches estate in the condition of her Ministers The first step whereof i.e. their prophesying in sackloth contemporary with the Gentiles treading the holy City under foot is past now follow other two steps further 1. What was the low condition they were brought unto and the beasts prevailing over these witnesses killing and murthering them to vers 12. The last step is their Resurrection and the making of them and their testimonie and the state of the Church more glorious and visible than before Their low condition is set out 1. in their death 2. What went before it vers 7.8 And 3. in what followed after in the enemies insulting vers 9 10. set forth in severall circumstances The first circumstance whereby this is set out is the time of their killing vers 7. When they have finished their testimonie or were about to finish their testimonie for it is within the term of Antichrists height that this is done what was called prophesying before is called their testimony here because for that end they were to testifie and preach It is called their testimonie to set out that peculiar task which God had given them as their work and earand that behoved to be done and ended even as it is said of Iohn that he finished his course Acts 13 â—â— and so Paul speaketh of himself 2 Tim. 4 7. Thus was it with Christ He preached about three years and an half who was the true witnesse and could not be impeded till his hour came and his testimony and work given him was finished Ioh. 17. More particularly it will be found to be about the expiring of the fourty two moneths which is one with the beasts coming to an height for as we shew before these Prophets prophesying is contemporary with the beasts reign their putting on sackcloth and mourning is occasioned by his rise and so beginning together they go on in an equal length and therefore must end together that is at the beasts begun fall when they begin to put off their sackcloth But the question thence riseth 1. How can it be said that their testimonie is finished and they are killed and reproached when Ministers testifying is a continuing work And 2. how can it be said that the beast prevaileth more against the witnesses now at the beginning of his fall than in the time of his reign For answer 1. Consider That though now moe witnesses have appeared against Antichrist whereby it cometh to passe that these two witnesses are about to finish their testimony and as it were to go off the stage because God had now provided many for that task yet the period of Antichrists absolute tyranny is not at a close as we will find afterward And the Lord wisely made His Church somewhat more visible before that so this great act of his cruelty might be the more discernable and that thereby marches might be the more clearly rid betwixt the period containing his height and that which immediately followeth wherein is contained his decay and ruine 2. Consider these two witnesses testimony may be said to be finished when the manner of their testifying is finished or changed That is either 1. when their number is encreased and God giveth moe witnesses by bringing some others in their tour Or 2. When they then testifie more publickly and boldly who were before hid and scarcely discerned as the Church while she was in the wildernesse now they appear and openly avow their Doctrine and give a publick visible testimony Or 3. When their sackcloth is something altered and that contempt and reproach that was upon honest Ministers is somewhat diminished and they begin to get countenance it may be by some great persons or Princes their testimony may be said to be finished though not simply yet in some respect for this testimony of theirs seemeth to be especially intended as a check against Antichrists reign when all the world should be going after him Now after such a long time the Ministers step out more publickly to cry down Antichrist he is irritated and fighteth and warreth against them and by his discerning them better now than before he cometh at them with outward cruelty more And God having guarded His own testimony and made the world more sensible of these evils by their publick appearing and suffering in His righteous judgement and deep wisdom He permitteth Antichrist to prevail that this testimony may be sealed by suffering and bloud in which the sufferers are overcomers as it is Chap. 12.11 and Christ getteth no lesse testimony and victory in that The second circumstance is the party by whom they are killed it is the beast that ascendeth out of the bottomlesse pit to wit Antichrist or the Pope compare this with Chap. 13. and 17 18. It is a beast making war with the Saints there and here who will be found guilty of their bloud First He is called the beast as these in Dan. 7. and 8. are called 1. For his power and greatnesse 2. For his cruelty and inhumanity Secondly He is said to come from the bottomlesse pit to wit out of hell So his Doctrine came from thence Chap. 9.1 he is called the angel of the bottomlesse pit and cometh after the working of Satan whatever he pretend Thirdly He is said to be ascending in the present time 1. to shew his propinquity that in its first steps he was beginning to work 2 Thess. 2. 2. That he rose insensibly and as it were by degrees till he was on his seat and there is but one beast mentioned here because these two Chap. 13. are indeed but one and the same The third circumstance is in the degree of this in three expressions to wit make war overcome and kill them Quest. What was
corrupt these and would neither amend them themselves nor suffer others to do so and this separation is necessary and called for by that command Come out of her my people Chap. 18 and without this there had been no communion kept with that which was the true Church of God who although for a time she did live in that Babylonish captivity was yet never of that communion and both these to wit that there were ever some such who kept the foundation and did reject the Popish inventions and that they in so far joyned not with them and so had not fellowship with Antichrist and his works of darknesse but did reprove them we suppose is clear from what is already said Neither ought the Papists to think this strange that we apply such distinctions to the Church under the true Antichrist considering that they use the same in reference to the time of their forged Antichrist who say they shall overrun the Church and by Idolatries and violence cover the face thereof yet shall there be a true Church who shall not be locally seperated from Him and His followers but in respect of their adhereing to the former purity and so by them the question where the true Church during that time is to be is answered thus It is under Antichrist but not of that defection His Church is the company of these that shall not decline from their former purity the true Church are the few here and there that shall retain it And thus generally they expound the woman fleeing Chap. 12. which to them also belongeth to that time to be no locall mutation of the Church but a decay of her conspicuousnesse and beauty by the defection of the great part and the overspreading of Antichristianisme and the Remists do illustrate it thus that as now in England the Church may be said to be fled in respect of what it was and the publick face of things yet as there are in it many true professors who are not of that Church but adhere to the Romish So say they will it be in Antichrists time and may not now that same be more rationally said of the true Church even in these times and places where Popery hath covered the publick face of all The second objection may be cleared also from what is said That we have not our Ministrie and Ordination from Antichrist more than we have the Word and Sacraments from him although through their hands the Lord did conveigh them to us but we have these from the Lord whose Ordinances they are and to whom we are obliged for purging them from antichristian corruptions and transmitting them pure to us which Antichrist would never have done Neither can it be thought strange that we should have Ordination and Ordinances transmitted to us through Antichrists reign considering that there were such even in his time Now we must either deny that any such were during that long time which is absurd and contrary the scope here or we must say that it is more impossible for us to continue Ordination and Ordinances in a distinct separate way from Antichrist as we through Gods goodnesse have them now and not to be obliged to him for them or not to have them derived from him Than it was to the Ministers and Church that lived while he was in his height For if we say that their Ordination and Ordinances were antichristian then shall we have no Christian Church if we say they were Christian though sometimes coming through impure hands because they separated what was antichristian from them so that may be said here also and so it is We therefore apply these distinctions here and say that we may consider our Ordination materially in it self or complexly in respect of its additionals and the former Church in respect of the multitude who declined or the few that keeped their garments and were not antichristian If we consider Ordination and Ordinances materially so we have them from the true Church and Prophets that were during Antichrists reign and our Church succeedeth them and although it descend by the Church under Antichrist yet is not antichristian more than she was antichristian as is said Again if we consider Ordination complexly in which sense only it is antichristian so we have not Ordination derived to us from her because we have none such at all It is not enough to make Ordination and Ordinances antichristian that they be so or by such transmitted as the former instance of the Church in that time and what is formerly said doth clear but that they be transmitted as such complexly Now these are not as such transmitted to us Therefore cannot be called antichristian Beside this we may draw some conclusions from this Song the first whereof is this That a National Church is not only not inconsistent with the flourishing estate of the Gospel in the world but is concomitant with it yea is a manifest proof of it and a great ground of rejoycing to Gods people and of praise to Him For clearing and confirming whereof we may consider 1. That by Nations and Kingdoms here is meaned the generality and body of such Kingdoms and Nations 2. That by being the Lords here is meaned a speciall Church-state and relation which two being made out it will consequently appear that what we call a Nationall Church which is the combination of a Nation as one unto God doth well suit the time of Antichrists fall and of the Gospels flourishing The first to wit that by Kingdoms here or Nations Chap. 15.4 are not to be understood some few of a Kingdom or Nation but the generality and body of them may appear 1. From the scope which clearly is this to set out the largenesse of the extent of the flourishing of the Gospel or the inlargement or wonderfull extent of the Church after Antichrists begun ruine If it were but some few there would be no such ground of praise nor no such difference from what was before even then some of Nations and Kingdoms were the Lords 2. Kingdoms becoming His is to be understood as the like phrases used of Cities and Families their becoming His but that doth import not only some of such a Family or City but the whole or generality of them as instances will clear See what is said of Lydda and Saron Acts 9.35 which certainly is more than can be said of other Cities where yet He might have many therefore it must be so here 3. These Kingdoms become His as once the Kingdom and Nation of the Iews were His in a peculiar manner for this seemeth to relate to the Lords manner of calling the Jewish Nation and as they were His so shall these Nations be His seing no other so clear parallel can be given of expounding here a Kingdom becoming the Lords so Israel is called His Nation Isa. 51.4 It is true this will not hold in typicall and ceremoniall things but in things common and essentiall to a Nationall
Church it will as we may conclude the relation of a particular person to God now by paralleling it with the particular relation between God and one of the Iews though it could not be extended to what is typicall and ceremoniall in that respect 4. The opposition maketh it clear Nations now become the Lords as formerly they were Antichrists that is they give now the profession of purity by a publick acknowledgement as formerly they gave it to the beast now they reject him and take Christ in his room but the first was done nationally 5. Nations become now the Lords as they were not His before for thus the opposition is to be understood also but that was in respect of the complex body the generality of them and if now the phrase be such a Nation is not the Lords because the generality and complex body do not publickly acknowledge Him Then oâ— the contrary a Nations becoming His must import His having His publick worship nâ—tionally among them 6. Nations now are to become His and to be admitted to the Church under the Gospel as they were formerly secluded before Christ came in the flesh Ps. 147. Thou hast not dealt so with every Nation c. but that which was peculiar to the Iews then from which other Nations were excluded was not in respect of particular persons of Nations for even many Gentiles were admitted with Israel to the Church but the difference was in respect of the collective body of other Nations none whereof were so admitted 7. We may consider this phrase of Nations and Kingdoms their becoming Christs here as it clearly respecteth the many promises and prophesies that went before of calling Nations to Him this is marked as the fulfilling of these promises whereby great things have been expected by the people of God and they cannot be looked on but as holding forth more ground of joy than can be gathered from the conversion of parts of Kingdoms Consider these two places the first is Rom. 10.19 cited out of Deut. 32.21 I will provoke them to jealousie by them that are no people and by a foolish Nation will I anger you Where two things are observable 1. That this provoking of Israel by a Nation is somewhat penall punishing them for their contempt when as it is Matth. 21.43 they shall see the Kingdom of God and their Nationall Church-state translated from them to another people and given unto a Nation who shall nationally be invested with their priviledges as ingrafted in their room 2. That the end thereof is to provoke them to jealousie when they shall see a whole Nation nationally owned of God which they esteemed to be their peculiar priviledge and acknowledged by Him in their room the calling of particular persons of Nations could not be so effectuall either to anger or provoke them seing that hath been common to all times The second place is Isa. 19. vers 18 19 23 24 25. where Egypt and Assyria are called the Lords people even as Israel is and that must be nationally considered 8. Take this place as including the re-ingrafting again of the Iews as no question it doth seing their incoming belongeth to the same time It is most probable-like that their Church will be nationall in the former respect 1. If we consider these expressions Rom. 11.26 All Israel shall be saved which is certainly in opposition to the parcels of them and singular persons whom God called and continued in His Church even when the body of them is broken off 2. They may be expected to be ingrafted into that estate they fell from for saith He Rom. 11. They shall be grafted in again but that estate was their nationall Church-state-relation and apparently had they received the Gospel they had continued a nationall Church to God and not lost their former priviledge though it had not continued to be typâ—call or peculiar to them Now this which they fell from was not from being priviledged with particular Churches for we may see by the Epistle to the Hebrews and Historie of the Acts that after their rejection there were particular Churches among them It would seem therefore that their ingrafting must be as broad as and of the same nature with their breaking off 9. This phrase The Kingdoms of this world are become the Kingdoms of our Lords is to be understood with respect to the commission given to the Apostles for calling in Nations and Kingdoms so that this is marked as the fruit and successe of that but that commission Matth. 28. Go disciple all Nations c. looketh to the body and generality of Nations it being a warrant to invit disciple and gather in a whole Nation and although sometimes in the event but some of Kingdoms and Nations are gathered in yet it cannot be said that upon supposition that a whole Kingdom or Nation should yeeld but they might be by this warrant received and admitted even as by this warrant indefinitly the call and offer is made to all the Nation in common And although not one should yeeld yet this commission and warrant sheweth it is neither inconsistent with the Gospel to call a Nation nor to admit them upon the former supposition 10. This phrase Kingdoms or Nations are the Lords must differ and seemeth expresly to be contradistinguished from that Chap. 5. Thou hast redeemed us out of all Nations Tongues Kindreds and yet that will take in some of Nations distributively this therefore must include more and considering that this speaketh of a visible Church-state and that of the Elect and Redeemed only there is reason that the expression should be more broad and apparently it relateth to that so that as our Lord will have His Redeemed gathered out of Nations and will take none universally for such yet to be a Church in which He will erect His Ordinances He will call Nations collectively considered For the second that by being the Lords here is meaned a speciall Church-state and relation to Him by visible profession and consequently that which we call a nationall Church doth belong to this time of the Gospels rising and Antichrists fall will be clear if we consider these particulars 1. that to be the Lords here is not to be His as all the world is for so were they alway this is some peculiar thing Nor 2. to be the Lords here is it to be His by saving Faith That will not agree to a whole Nation neither to the scope which is to shew a visible and publick Church-state and condition It is then to be His 1. by visible profession of Faith in Him and a publick Church-relation between Christ and them as Israel is often called His Nation Isa. 51.4 though all in it were not converts Now it is not only Israel but other Nations also that are ingrafted and come in their place Rom. 11.24 Again 2. to be the Lords it is to be His as once they were not His but Antichrists bearing his mark worshipping
clear hint at the sum of the second state of the Church to wit that which was â—atent and when it beginneth even when the other endeth Two things remain to be cleared 1. Why this beast here under the Dragon hath the Crowns on his heads and on his horns and that beast Chap. 13.1 hath the Crowns on his horns not on the heads The reason is because when the Roman Empire was heathen and under that notion persecuted the Church the seat of the beast Rome had the royal emperiall dignity and these ten Kingdoms were then Provinces subject to her as appeareth Chap. 17. These ten then were but to get royal independent dignity but when the Empire turned slaves to Antichrist about the year 606. and after the case is altered Rome is denuded of the royal Authority which she had and these Provinces are now by the Empires decay turned to be Kingdoms though in this condition depending still on Antichrist as formerly they were united under the Dragon 2. Why doth the Dragon now but pursue the womans seed and after in the second onset he setteth on the woman the mother to drown her Answ. In these three wars of the Dragon ye will find a difference 1. He seeketh to destroy all the seed 2. He sendeth out a flood against the mother and his anger is turned against her when the childe escapeth 3. When the woman escapeth though she cede which the childe did not which maketh it appear that this fleeing rather holdeth out a change upon the Churches qualifications than of her locall residence then vers ult he setteth himself not against the mother simply nor against all the seed indifferently as in the first but against such as keeped the Commandments of God The reasons are 1. Because open persecuters look to all sorts of professors indifferently and do vent cruelty on them Hence Arians would sometimes be put to suffer with Orthodox Christians and by Arians the Novatians as well as others they know not to make difference they so hated the very name 2. Because the heathen persecuters thought that the readiest way of destroying the Church was to destroy her members in whom she subsisted and that they being undone consequently so would she be Therefore 1. the devil beginneth with murthering bodies to undo the Church in her members and when that faileth he setteth on the mother to poison the members or children by corrupting her as one intending the destruction of a childe would poison the Nurse This is done not by direct hatred at the name and profession of Christianity now in request but by counterfeiting and corrupting Christianity that he may once alter the face beauty and wholsomenesse of the Ordinances of the Church which is the Mother and he is sure the children which suck these breasts will not be lively To effectuate this he maketh use not of open Heathens but corrupt Teachers that he speweth out not to taint this or that person but the fountains as was seen in the first four trumpets in which he spareth particular children of the Church possibly allureing them with rich benefits sumptuous buildings honours and preferments but in the mean while carrying on his design against the Church as a Church even under and by these which by the former voice in Sylvesters time if it be truth is hinted at and that word of Ierom's in vita Matthai when Emperours became Christians the Church indeed encreased in worldly pompe but decreased in spirituall beauty Ecclesiam Christianam post quam ad Christianos venit principatus potentià guidem divitiis majorem esse factam sed virtutibus minorem Lastly in the third battell he putteth at some of the seed only because here he maketh use of Antichrist a counterfeit enemy who will not purposely and down-right set on all Christians as such for his quarrell and the devils is but with these that are faithfull and hate his pride and hypocrisie 2. In this last he joyneth violence and deceit together and by deceit he overcometh many they have drunken up the fioud but these that will not drink of these fornications he pursueth them with violence by the following beast and not all Christians simply but these who kept themselves from these growing corruptions and these are called the womans seed LECTURE II. Vers. 7. And there was war in heaven Michael and his Angels fought against the dragon and the dragon fought and his angels 8. And prevailed not neither was their place found any more in heaven 9. And the great dragon was cast out that old serpent called the devil and Satan which deceiveth the whole world he was cast out into the earth and his angels were cast out with him 10. And I heard a loud voice saying in heaven Now is come salvation and strength and the kingdom of our God and the power of his Christ for the accuser of our brethren is cast down which accused them before our God day and night 11. And they overcame him by the bloud of the Lamb and by the word of their testimonie and they loved not their lives unto the death 12. Therefore rejoyce ye heavens and ye that dwell in them wo to the inhabiters of the earth and of the sea for the devil is come down unto you having great wrath because he knoweth that he hath but a short time HAving given a little touch of the Churches first battell and the event thereof untill her fleeing to the wildernesse he returneth from this 7. vers unto the 13. more fully to explicate that war that the strangenesse of the event of a womans victory and her childe against a Dragon may appear not to be from her strength but from a good Captain who sideth with her and fighteth for her The story is resumed in these words There was war in heaven By heaven we understand the Church not as if one part of it were divided against the other but that the Church was the seat and object of it the devil invading her by open proclaimed war against all Christians He overruneth her by massacres and persecutions as invaders overrun invaded Kingdoms She again by Michael and her members resisteth that fury so the war is here By war we understand not secret enmity as alwayes there is nor peculiar incursions such as come now and then by starts as in Iulian his time and some others but open professed and avowed universall war such as the heathenish persecuters maintained both in their decrees and in the execution of them for three hundred years such war as professedly the Church did not meet with since The parties are more insisted on than formerly 1. In their leaders 2. In their followers or souldiers Michael is generall on the womans side we take it to be Christ who is Commander and Leader Isa. 55.4 and Captain Heb. 2. It is like he is also intended Dan. 12. to which this alludeth His souldiers are both his Angels properly taken for Heb. 1. they are
Church of Christ. Neither ought it to move any if it should be objected that Presbyteries are before Synods and Congregations before these because Members that constitute the one have commission from the other and therefore Congregations must be first as Shires are before a Parliament or Kingdom made up of them because they commissionate such This I say hath no weight in it 1. Because the Catholick Church hath not her being from particular Churches but doth descend as is said from the preceeding generation till it come to the first Church that ever was from which all that followed were derived and did extend themselves accordingly as they encreased as hath been said and Adam's familie is once Gods Church thereafter Noahs then Abraham's is especially adopted after that at Christ's coming the Gentiles are ingrafted in that stock and the Ordinances that came from Zion prevailed and that not to constitute different Churches but to encrease and enlarge that one Church which for its accommodation might have its diverse rooms but be still one familie the Gospel-church therefore hath its being from the Church before Christ and particular Congregations have their being from it as parts of the same 2. The similitudes hold not for before there be a Generall Assembly there is an unity of the Catholick Church which warrandeth her Members to conveen in one and Presbyteries to instruct for that end otherwise they could not do it even as the Kingdom as such is before a Parliament met and hath an unity before Cities choice and although Cities considered abstractly may be before such an union because the union may depend upon voluntary submission yet if they be considered as parts of that Kingdom it is supposed to be first and to communicate to them such priviledges and therefore they are free parts of such a body not because they give the whole a being but because they have a being from it so here particular Congregations cannot be considered as parts of the whole but the whole must be supposed to be first which on such occasions are bound to concur in generall although sometimes in the particular it may be free whether to joyn with such or such a particular Church or any other From which many usefull points touching the externall order Discipline and Government of the Church will follow and is the right understanding of the nature of the Covenant of Grace doth conduce exceedingly to the clearing of Gospel-truths so the right understanding of this unity of the Catholick Church hath great influence upon the uptaking of what concerneth her outward administration in order and Discipline and that communion which is amongst Ministers and Members of the visible Church whereof somewhat was said Chap. 2. vers 1. To this purpose may be observed that famous Augustine did long ago take the defence of Ticonius writing against the Donatists upon this same subject as may be seen in his writings against Parmenianus lib. 1. cap. 10. LECTURE I. CHAP. XIII Vers. 1. ANd I stood upon the sand of the sea and saw a beast rise up out of the sea having seven heads and ten horns and upon his horns ten crowns and upon his heads the name of blasphemie 2. And the beast which I saw was like unto a leopard and his feet were as the feet of a bear and his mouth as the mouth of a lion and the dragon gave him his power and his seat and great authority 3. And I saw one of his heads as it were wounded to death and his deadly wound was healed and all the world wondred after the beast THe right understanding of this Chapter is of great concernment to the understanding of this prophesie it hath such difficulty in it that by some it is accounted as crux interpretum The difficulty is not even almost with Papists whether the Roman state be designed here or not or concerning the beasts if by one of them Antichrist be holden forth both these are palpable and certain this being compared with the 17. Chap. The difficulty lieth in these two 1. To what time state or head of the Roman Empire they relate 2. If different states be meaned by these two beasts Or if one Antichrist as diversly considered be set out by these shapes because one doth not sufficiently paint him out who standeth both in a Civil and Ecclesiastick relation so that now Satan as it were being first spoiled of temporall Authority in his lieutennant the heathen Emperour and being also disappointed of his second design of drowning the Church by errors setteth himself to hasten up a new Kingdom or Deputy but in another shape that by joyning both violence and deceit in him together he may bring to passe what these being essayed separately did not effectuate So that this is looked on as the product of the Dragons third design wherein his uttermost skill kytheth and the greatest strength of his Kingdom lieth which design is answerably described in a double type The 1. shewing what really Antichrist is to whom he succeedeth of whom he hath his power where he sitteth and to what height he cometh c. The 2. how he appeareth what way he carried on and brought about that design and what weapons and pretences were abused for that end This we conceive shortly to be the scope and drift of both these types for more clear understanding whereof we shall premit some generall propositions the particulars whereof will appear more in opening this and the 17. Chapter Proposition 1. It is ordinary to the Prophets especially to Daniel to set out temporall Monarchies by great beasts as Chap. 7. and 8. And these beasts do not hold forth individuall persons but a successive series of the same line on that throne and it is usuall in this prophesie to borrow types from him only sometimes that which is spoken in the Old Testament of temporall enemies or straits of the Church is applied to spirituall and covered enemies as many things literally agreeing to Antiochus are applied to Antichrist and things literally true of Pharaoh are applied to the devil So by a Beast here may be meaned a State of great power and violence against the Church though not in or by a single person in one generation executed but for a long time by a series of one combined body successively under one head This must be understood that of the Churches suffering under the Dragon formerly his first Deputy the heathen Empire and Emperour being understood thereby as it was one body though under diverse individuall Emperours successively Propos. 2. Sometimes one state thing or person will be set out in Scripture by diverse types and beasts so Dan. 7. the Persian Empire is set forth by a Bear the Grecian by a Leopard In the 8. the Persian by a Ram and the Grecian by a He-goat See Chap. 7. the Seleucides Kingdom though but a branch of the Grecian is set out by a beast as different from the other wholly because
1. That Rome recovered and preserved dominion and grandour only by the Popes means witnesse 1. that passage out of Steuchus De donatione Constantini Eversâ— imperio nisi Deus restituisset pontificatum futurum erat ut Roma nullo tempore excitata ac restituta inhabitabilis posthac foedissima boum porcorumque fistura esset habitatio at in pontifiâ—atu etsi non illa veteris imperii magnitudo species certè non dissimilis longâ— renata est qua gentes omnes haud secus ab ortu occasu Romanum pontificem venerantur quam omnes nationes olim Imperatoribus obtemperabant Et paulo post An â—â—n omnia quae Rome quondam prâ—fanaerant sacra effecta sunt quemadmodum omnia templa deorum facta sunt Ecclesia sanctorum ritus item profani coeparunt esse ritus sacri Nonne Pantheon templum omnium idolorum effectum est templum beatae virginis secundum alios omnium divarum Nonne in Vaticano templum Apollinis ubi condita erant corpora Apostolorum conversum in Ecclesiam ipsorum Apostolorum ut superius demonstratum est c. That is to say The Empire being overturned if God had not restored the pontificate or papacy it had come to passe that Rome at no time being raised up and restored afterward being unhabitable had become a most vile stable of Cowes and Swine But in the pontificate or papacy although not that greatnesse of the ancient Empire yet surely the appearance of it not much unlike was brought forth again whereby all Nations from the East to the West do adore the Roman Pontife or Pope no otherwayes than of old all Nations did obey the Emperours And a little after are not all things which at Rome of old were profane or common made holy as all the Temples of the gods were made Churches of Saints also their profane rites began to be holy rites was not the Pantheon that Temple of all Idols made the Temple of the blessed Virgin according to others of all Saints Was not the Temple of Apollo in the Vaticane where were buried the bodies of the Apostles turned into the Church of the Apostles themselves as was demonstrated above c. These are a Popish writers expressions defending Constantines donation And in this sense it may well be called the Image of the head that went before Add to this some passages cited by Bellarmine lib. 3. de Pont. cap. 21. The first out of Leo Magnus Serm. 1. de natali Apostolorum Per sacram D. Petri sedem Caput orbis effecta Roma latius praesides religione divinâ quam dominatione terrenâ quamvis enim multis aucta victoriis Ius imperii tui terra marique protuleris minus tamen est quod tibi bellicus labor subdidit quam quod pax Christiana subjecit That is By the holy Sea of S. Peter O Rome thou being made the head of the world commandest further by divine Religion than earthly domination for albeit being augmented by many victories thou hast extended the power of the Empire both by Sea and Land yet it is lesse that which the labour of war hath subdued to thee than that which Christian Peace hath brought in subjection The other passage is out of Prosper lib. de ingratis cap. 2. Sedes Roma Petri quae pastoralis honoris Facta caput mundo quicquid non possidet armis Religione tenet That is to say Rome the Sea of Peter which is made to the world the head of pastorall honour whatever it doth not possesse by armes it holdeth out by Religion Also that passage cited by Forbesse out of lib. 2. de vocatione gentium cap. 16. Roma per sacerdotii principatum amplior facta est arce religionis quam solio potestatis That is Rome through the dominion of the priesthood or papacy is made larger by the castle of Religion than by the throne of power From which passages it is clear that Rome before the papacies height was really short as wounded in respect of what formerly it was and also that what pomp Rome now enjoyeth and what dominion it hath it hath by vertue of the Popes supremacy Let us add further some passages more 1. Out of Socrates lib. 7. cap. 11. who speaking of the violence of Celestinus who was Bishop of Rome saith that he in exercising his power as also the Bishops of Alexandria had gone Iamdudum extra fines sacerdotii in principatum saecularem that is long since without the bounds of the priestly office into the secular dominion And if it be true what is commonly asserted by Papists concerning the donation of Constantine whereby he gave Rome and the parts about it to the Popes to be possessed by them as the patrimony of Peter and that therefore purposly he left Rome to the Pope upon that account thinking it fit c. Ideo autem par esse censulmus ut nostrum imperium imperiique potentiam in orientem transferemus c. quod ubi est principale sacerdotium caput Christianae religionis datum à Rege coelorum non est aequum ut terrenus Imperator illic potestatem habeat That is Therefore we judged it fit to translate our Empire and the power of it into the East c. because where the chief priesthood or Papacy and the head of Christian Religion is appointed to be by the King of Heaven it is not right that an earthly Emperour should there have power Which donation is more largely set down by Balsamon pag. 88. and is generally owned by them with all the other contents thereof Agreeable to this it is which Baronius asserteth Anno 312. num 80. of Constantine's giving the emperiall palace to Melchiades the Bishop of Rome and what is afterward recorded by him to be conferred as peices of dignity by that same Emperour upon them Anno 324. num 79. that Constantine would not suffer the prime Priests of the Christians to be exceeded in glory by the heathen Priests who were ever adversaries to Christianity And these priviledges are reckoned by him thus Haec erant privilegia quibus templorum sacerdotes à majoribus traditis fruerentur inter eos eminebat sacrorum Rex qui in conviviis super omnes excubare solebat erat Pontifex maximus arbiter humanarum atque divinarum rerum omnium quod breviter narratum habes ex Festo Quanta autem potestas in Augure qui comitia irrita reddere abdicare etiam consules magistratu valeret quae paulo ante recitavimus ex Cicerone declarant Vetitum iis erat ait Plutarchus equo vehi sed uti carpento pro amplissimâ dignitate soliti erant Sacerdotum peculiaris mos quod affirmat Tacitus erat carpento capitolium ingredi sic videas Romanos pontifices quod tradit Ammianus per urbem carrucis vehi procedunt inquit vehiculis insedentes circumspectè vestiti sed magna illa dignitas esse videbatur quod ut idem ait nunquam pileum insigne flaminum
warn all her followers by that prediction but to withdraw them from that erroneous way under all highest pains certifying them that Popery will bring Gods everlasting curse on them and that it standeth them on no lesse than the necessity of Salvation to quite it by which Angel separation from Him is pressed as it is Chap. 18. come out of her when the same threatening is mentioned so every one of these Preachers and preachings inferreth the other well and agreeth to the Lords way of making His Truth to break up in the event 1. Luther began to preach against some errors as humane traditions and to open the Doctrine of Justification by Faith alone in opposition to Indulgences Purgatory c. at first without thinking that Rome was Babylon or that there was a necessity of separating from it but the Gospel could not long be in the world but that must be clear like the light Then 2. he grew in light and boldnesse and others joyned with him as Melancthon Iustus Ionas c. and they came directly to speak of Rome as of Babylon and of the Pope as of Antichrist and thereupon applied these and such like plain passages foretelling their ruine as of the speciall treacherous enemies of Jesus Christ who had so long deluded the world and abused the Church Followeth upon that the third Angels preaching who cometh in with the necessity of abstaining from His worship and fellowship under pain of damnation and the more the Pope fumed and persecuted the more they preached and cleared that strange truth in the world that Popery was of it self damnable and that though God had a Church latent amongst them in the time of darknesse yet now he would not have it so and this Doctrine was much urged against the Pseudo-nicodemites to have the sinfulnesse of the Popish way born in upon souls not only that it was not good or so good as the other but that it was deadly and of a slaying and mortiferous power and therefore the Godly could not communicate with them in it without sin This was the Reformers third work See Sleid. lib. 1. 2. Calvin opuscul especially class 3. per totam Luther his work ascendeth by these steps 1. In his Theses given out Anno 1517. against Indulgences and thereafter in their defence against Sylvester Eccius Pererius and others he sheweth these things profit not to life but Repentance and Faith resting only on Christs merits and the mercy of God alone seing no Saints merits are perfect Anno 1519. Caralastadius beginneth a dispute against the Pope at Lypsick whither Eccius came and provoked Luther to dispute by maintaining the Popes absolute supremacy which Luther impugned Melancthon also was with Luther at this dispute but after in an Epistle to Leo 10. he excused it some way yet Anno 1520. he by a Book de captivitate Babylonica publickly asserted and proved Rome to be Babylon and the Pope Antichrist Sleid. lib. 2. pag. 23. Thereafter Anno 1521. when Zuinglius had begun to preach boldly the year before at Tigurine in Helvetia Luther with the whole College of Wittenberge burnt the Books of his adversaries as they had done his before appealing from the Pope to a Councel earnestly exhorting to abstain communion with the Church of Rome which thereafter he hath both in his Sermons and Writings confirmed This was more fully afterward joyntly prosecuted by Melancthon Calvine Martyr and Bucer See Calv. contra Pseudonicodemitas So we take the scope of this Chapter generally to set forth 1. Antichrists fall and the certainty of it 2. The means by which it should be effectuated to wit preaching and action by preaching withdrawing many from him by judgement overthrowing the rest which judgements are more particularly described by the vials 3. By what degrees or in what order it should be carried on by these means 1. Preachings and threatenings go before judgements And 2. in preaching the Truth of the Gospel is first preached and then judgements more peremptorily denounced ut supra 1. against the head then against the followers Now to come more particularly to this third Angel he cometh shortly on the back of the former with a loud voice which intimateth much deadnesse amongst the people that would not awake 2. Much zeal boldnesse and freenesse in him that preached making out this Truth plainly that he was commissionated with It is in generall a commination yet set down conditionally that it may be a warning to make men flee that sin that they may escape that judgement and because the Key of Doctrine in threatenings and promises is not absolutely to be applied by Ministers the conditions whereupon it goeth being indiscernable to them and so it differeth from the use-making of the Key of Discipline whereby absolutely we admit to or reject from Ordinances because the rule of it is conversant about externall scandals and profession which are discernable In short as if he would say follow not Popery longer for if ye so do ye shall not escape the heavy judgement of Gods everlasting wrath and it will be the greater that ye have gotten warning In particular it containeth a description of a Papist or one of Antichrists followers which is the object of this threatening vers 9. 2. It describeth their judgement vers 10 11. The description hath two parts 1. They are described by worshipping Antichrist which pointeth at some inward impression 2. By reserving his mark which supponeth some outward expression of their respect to him 1. He saith If any worship the beast and his image because none shall be missed if it were but one that continueth By beast and image we are not to understand two distinct things as we shew Chap. 13. for here they have the same common worship and their worshippers are of equal extent and their judgement is the same and vers 11. when it is repeated they are both spoken of as one his mark and his name and not theirs but by beast is more especially holden forth the Pope as the head of that antichristian estate and as it were the Author and by Image is holden forth the complex body of the hierarchy doctrine and superstitions which he hath framed called his because he composed it and made it called an image because of its likenesse to the old Roman heathenish worship and tyrannie over the Church The worshipping of these implieth as was said Chap. 13. more than a civil devotednesse to that Pope as head especially in his doctrine and worship The second part of the description of receiving his mark in the forehead and hand was expounded Chap. 13. and implieth not only mens acknowledging the Pope but their yeelding and submitting to him and giving up themselves as Souldiers or Servants to that antichristian state adhering to that profession and by publick evidences owning it without as well as cleaving to it in affection within It is called here the mark of his name which was before called the
common wars and enemies He with His Ministers Saints and Servants are one Christ 1 Cor. 12.3 Consider the actors it is these i. e. the horns Chap. 12.7 it was the devil and his angels Chap. 11 and 13. it is the beast that is the head and Chap. 18.24 there the bloud is found in the whore here it is the horns All concur and share both in the sin and judgment but diversly The devil is the fountain and root that this enimity floweth from the beast is his special Lieutenant and General the horns are the more immediate actors by which the beast pusheth the whore not only concurreth but she bloweth the hatred and pusheth-on by advices laws and edicts though the as an ecclesiastick body put none to death herself yet doth she put the horns to it who are her immediate executioners This then is a character of these Kings who shall give their power to the beast they shall persecute Christ's true Church for a long time in favours of the whore and beast The last word added is concerning the successe the victory is on the Lamb's side and the reasons are subjoyned He is victor in His Members and Cause these three wayes as Chap. 12. 1. When in their sufferings they continue stedfast and overcome even to the outwearying of the persecutors by their patience who are more inslaved and overcome in acting than the other in suffering 2. He overcometh by keeping Truth and a Church in the world in the despight of them that the Prophets end their testimony in despight of them and the Church spreadeth and multiplieth even under them as under Dioclesian c. 3. He overcometh by bringing sad judgments on His persecuters and bringing His Church through and setting up the Witnesses as Chap. 11. when they seemed lowest and by making the world subject to the Gospel in end either by moving them to yeeld or by crushing them and restraining them from doing any hurt to it He thus prevaileth The reasons added to confirm us of the certainty of the victory that it cannot be otherwise are from two grounds 1. From the excellency of the Captain He hath no equall for He even this Lamb is Lord of lords and King of kings words setting forth especially His Godhead in three 1. His soveraignty and absolute dominion over all 2. His power being able to command all none so great a King as He. 3. His right for justice is on His side These titles agree to Christ properly as God so Chap. 19. and yet as Mediator in some respect for the behoof of His Church He is made head over all things Eph. 1.22 and hath all power over all not as over the Elect who are in a peculiar way committed to Him but in a deputation for their cause and good He hath a delegated power as Mediator to restrain punish raise up or cast down Kings or Kingdoms in the world as He thinketh meet The first is essentiall to Him as God the second voluntary and given to Him as Mediator The second reason is from the nature of His Warriours or Army none such are in the world they are such Souldiers as are all Saints 1. Called that is effectually so from the estate of nature to grace and so sanctified 2. Chosen they are both chosen comparatively and chosen and made use of by Him to be for the glory of His grace and therefore cannot be overcome by any power but be conquerorâ— 3. They are faithfull honest at the heart and reall in His service which is an effect of the former two they stick constantly unto Him which sheweth wherein their victory most consisteth that is in their faith 1 Iob. 5.4 though even in suffering yet they quit Him not These are excellent qualifications Now if it be asked If there be none other on Christ's side but such what shall be accounted of all hypocrites though formal professours Ans. 1. They may be for Christ in one thing as in a point of truth yet against Him in the end they are not for His glory therefore are not on His side for he that is not so with Him is against Him 2. All unrenewed men are Christ's enemies and though they sometimes in some particular side or seem to side with Christ yet it is not done as service to Him as in Iudas who followed Him for the bag and those that preached Him out of envie Philip. 1.15 yet are they but serving themselves and not Christ and will be ready to do Him an affront when it serveth their purpose as Iudas did He hath no followers indeed but where grace maketh them nor will He count men by their practice but by their ends and motives Neither can one be faithfull to the end but one that is called and chosen others are one time or another utterly foyled to the shame of their profession and He will own none such as Souldiers to Him Before we come to the application two things would be cleared 1. If this prophesie be fulfilled 2. how it is fulfilled or when and much businesse is here made by Papists who make their main demonstrations from this that Antichrist is not yet come because say they this is not fulfilled 1. That this is fulfilled may be evidenced thus Arg. 1. If these Provinces that were in Iohns time without Kings be now Kingdoms having their own Governments without any dependence on the Roman Empire Then this prophesie is fulfilled But the first in experience is truth look through all the Nations that were Provinces then not one of them is subject to the Roman Emperour now save it be Germany alone which yet indeed is not so but all have their severall independent Kings now of a long time The connexion of the Major may be made out thus That change that hath since come upon the Roman Empire and the up-setting of these many new Kingdoms and Kings which had no Kingdom then is neither no change at all but consistent with the head that then was or it is some other change than is held forth in this prophesie or thirdly it is the very same spoken of here But neither of the first two can be said not the first that the Empire is the same now that it was then for the spirit putteth a clear difference betwixt this last state Chap. 13. and the first under Emperours That in the first the heads were Crowned here the horns and if there be not difference betwixt Provinces subject to one Empire that ruleth over them all and Provinces made Kingdoms ruling within themselves without any dependance on that head there is difference in nothing for Kings cannot be horns to the Emperours seing they act not for him but for another thus the Civill head hath the crown on the head not on the horns the Ecclesiastick head hath them on the horns it is consistent with it to have Soveraignes for his vassals which cannot be in a civil state for so either the Kings were not
what is admiration here they must therefore both relate to the same antichristian defection seing there are not two but one 3. Here it is also clear that this beast in the last notion to wit the Ecclesiastick is the Antichrist for he is the head of this great defection and supporter to it and supream ruler of this apostarizing dominion which can agree to none other but to him and vers 11. he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eminent person or succession of persons as the rest as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elsewhere The scope being then 1. to point out Antichrist and 2. his Kingdom or whorish Church or Congregation Out of all that is said we may by resuming these characters gather these two conclusions 1. That the Church of Rome for these many years past hath been and presently is that whorish Church aimed at here and Antichrists seat and kingdom 2. That the Pope or who possesseth the Papacy in his complex dominion is the very Antichrist particularly characterized here The making out one of these maketh out both they are so linked together for if the beast represent the Pope Then certainly the whore must be that Church which is supported by him and whereof he is head contra if Rome be the whore he that is head to her must be this beast and Antichrist I shall make out both by resuming the characters and properties applyed to both thus If the characters be such that are given to this beast as are peculiar to Antichrist or if the properties whereby this woman is described be such as are peculiar to his Kingdom Then the Pope is Antichrist and the Romish Church the Antichristian Church and his Kingdom because which is the reason of the connexion all these agree only to them But the first is truth Ergo. Or if all these characters spoken and prophesied of concerning this beast and whore do belong to and be fulfilled in the Papacie and the Romish Church Then is he Antichrist and she the Antichristian Kingdom But that these properties agree and are to be applyed to them may be made out 1. by induction and recapitulation of the properties themselves which belong to Antichrist and his Church severally Then 2. by pointing out the time or state in which they are applicable to them Antichrist getteth these characters here 1. That he shall be a Roman Governour and govern the seven hilled city and that many Nations and Kingdoms of the earth beside shall give him reverence vers 7. Compare vers 8 9 10 and 11. 2. That he was not then in being in Iohns time vers 8. 3. That he was to succeed to that Government which then was to wit the Emperours and Cesars at Rome vers 10. 4. That he was not to have any new state of Empire but to continue that which was but in an other form vers 9. Therefore was he in some respect before Iohns time vers 8. 5. Though he be to succeed to the six Governments and in some respect as to the absolutenesse and seat of his Dominions is to be one body with the Roman Empire yet is he not to be so upon a Civil account but on an Ecclesiastick in which respect he is an other not yet come getting admiration or adoration having Kings under him who hath absolute temporall power of themselves which they could not have were he a civil Prince vers 8 9 10. So this Empire is two beasts on this ground and the last head two in this respect yet indeed but one 6. This Antichrist is too much reverenced and that in more than an ordinary civil worship vers 8. 7. He shall be no ordinary civill power nor warranted Ecclesiastick power neither in name nor thing but shall arise out of the pit vers 11. 8. He shall have Kings devoted to him and to be at his beck yea such as were not Kings then but since have gotten Kingdoms out of the ruines of the old Roman Empire vers 12 13. 9. He shall especially make use of them to persecute vers 14. 10. When his fall approacheth some of these shall be his enemies and God will make use of them for his ruine vers 16. 11. The fountain of that Dominion and seat of that Governour shall be the chief city that then ruled over all to wit Rome vers 18 c. 12. She carrieth all with much state pompe and profanity vers 4 5. These are the properties ascribed to Antichrist whereby he may be discerned 1. In his nature he is Ecclesiastick or mixed 2. In his rise unwarranted of God 3. In his welcome with great respect in the world 4. In his seat Rome 5. In his Dominion Nations and Kingdoms 6. His different and twofold consideration of Authority Civill and Ecclesiastick whereby he is set out as a twofold head and by a double type These things being clearly properties of Antichrist and uncontrovertably applicable to Rome the question is whether to Rome heathen before Constantine as Bellar. and Alcasar say or to Rome under the Antichrist that is to come as Ribera Viegas and Cornelius à Lapid◠say or if it be applicable to Rome presently as of a long time it hath been For fixing on the time or state whereto this that she is antichristian and her Governour Antichrist may be applied consider these 1. This must be true of Rome after and immediately after the sixth Government that then was ceaseth to be a head to Rome and a seventh succeedeth to that which then was 2. It is when Kings which were not then shall rise out of the Roman Empire that is when Provinces shall withdraw their civill dependance from Rome and have Kings of their own 3. When Rome hath turned from a Church to be an whore 4. It is before its fall and while the Kings or any of them giveth him their power that is while he is an head But all these agree well to the Pope and Rome and are fulfilled in them as they have been now for many years past and cannot be applied to Rome heathen nor can be expected to be fulfilled afterwards The application is made out in the exposition of the words There are three things I suppose which especially will stick 1. That I say Antichrist is not properly a civill Prince but hath other pretences and upon an Ecclesiastick account or pretext assumeth this greatnesse Which is clear 1. because he headeth the whore which is not a civill body but a degenerate Church and whore and therefore he must be such a head as suiteth that body and carrieth on that defection 2. He ruleth over Kings without infringing as they think their temporall dominion which saith that he must do it on an Ecclesiastick account 3. From this proceedeth the admiration the world hath of him And 4. this sheweth why in this last consideration he is looked on as two beasts and two heads because he is formally Ecclesiastick but really civil And
not they Beside this reigning agreeth to such as it can be interrupted in and be at one time and not at another which cannot be said of Martyrs glory which is alway alike Therefore cannot this be applyed to Martyrs in glory nor yet on earth in their own persons and therfore it must be in their successors Fourthly Neither can it be said as Forbes doth that this reign of Martyrs is in respect of their good account in the Church after their martyrdome in which respect some apply their receiving white garments under the fifth seal saying that they that were reproached before in their deaths are afterward honoured in their memories which they begin at Constantine's time when the publick profession of Religion became honourable This I say cannot be said as intended here for 1. This is not peculiar to a thousand years or definit time for in the Church that was alway honourable 2. Those who reign here are Saints on earth and all Saints and Martyrs under Antichrists tyranny which was not begun then this application maketh it peculiar to some 3. Beside Martyrs under Antichrist after that were as much liable to reproach as these formerly were under heathens and therefore that cannot be applyed here 4. Add that these who reign here are the same who afterward are encompassed and straitned by Gog and Magog But that cannot be the fame and good name of Saints departed but living Saints themselves in their persons Therefore it is not that which is intended here These being on the negative part then laid by we come to the affirmative and seing it must be living Saints who at the time here designed shall be members of the militant Church It is first questioned whether all the Saints then living are to partake of this good condition or some only that is if it be a special priviledge of Martyrs or sufferers only who shall suffer during this time Or if it be common to all Answ. This good condition whatever it be is in some degree and in its kind common to all the Saints who then shall be living not so much distributively to all and every one of every kind as generally to Saints of every kind as collectively making up one body of whatever sort and degree they be if they be Saints and Believers even as the low condition of the Churches suffering will not prove that every individual Saint suffereth but that in common the Church hath a suffering estate so it s good condition will not prove that all have it alike so but that generally they have a flourishing condition in common And that it is thus to be understood appeareth 1. In that these who live here c. are contradistinguished from the dead now all living Saints they must either thus reign or they must be comprehended under these who continue dead seing all the world is distinguished in these two But none of them can be amongst the dead Therefore all of them must partake of this good condition 2. It is for this end that not only Martyrs but such as have not received the mark of the beast nor worshipped his image are mentioned and by these no other can be understood but such as in following the Lamb have keeped themselves free as virgins Chap. 14 from the common snares and sins that others are taken with and given unto Hence Chap. 13. these are given as the properties only of those who are written in the Lambs book of life and so mentioned here as the properties of all the elect Saints to whom this belongeth 3. The priviledges here mentioned are common to all as to reign with Christ to be blessed and holy freed from the second death to be Priests to God c. These are common to all Saints Therefore so is that good condition also that hath these in it From which we may see how unwarrantable it is from this to apply any singular felicity to some few Martyrs or others which is common to all The second thing to be enquired in the positive is Whether these living Saints that are raised to reign be the same individual persons that did suffer and so now reign for a thousand years Or if it be to be understood of the Saints in their succession as the Catholick Church in its continuance from the begining unto the end This will answer an objection where it is said That those who were set on the thrones were those formerly beheaded for the testimony of Jesus Now those beheaded we say are not in their own persons raised again and set on the throne but in their successors in the same faith and profession the generation preceeding reigning in the generation succeeding as the generation succeeding suffered in the generation preceeding even as in common speech we say The Babylonians Romans c. governed the world for so many years though the same individual persons lived not so long Or as it is said in Dan. 7.18 the Saints shall take the kingdom which shall never have an end importeth not that in the dayes of the Gospel of which time that speaketh no Saints shall die but that the Saints spiritual reign shall never be interrupted and that there shall be a continual succession of a Church and of Saints so here we take not the same individuals to continue but their race as one kind or stock to speak so the Church being one body as the Babylonians Romans c. are one Empire Saints therefore here are not personally or individually to be understood but successively and in their general acception as one body so that during this time they shall have a visible profession and there shall alway continue a visible Church-state in the world So it is neither therefore Martyrs raised again nor Saints living still all that time but generally in their successors This being the scope to shew the estate of the Church in general and not of individual Saints This may be confirmed 1. from what is said If they be the same then Martyrs dead must live again this being a good condition to the Church on earth and this is contrary to what hath been proven 2. Then these Saints so raised again must only be the Saints on earth at that time for all partake of this 3. Then these Saints must again in their own persons be encompassed by Gog and Magog for it is these Saints that are encompassed who did reign vers 9. and therefore so must they that reign be expounded to be the former sufferers as they are accounted afterward the besieged But that cannot be personally understood Therefore neither the former for then were they not to continue only a thousand years on earth and to live so long only but much longer both which have many absurdities with them as that whoever died during that time would be known not to be an Elect and whoever lived that long would be certainly known to be so then also these who were born after the beginning of these
was decayed almost and hath again multitudes brought out of that darknesse to the profession of the truth formerly obscured And so we take it here 1. It is called the first resurrection in opposition to the generall death and darknesse over the Church in Antichrists time which being as a death this may well be called a resurrection 2. It is called a first as distinguished from the generall resurrection to come when God shall raise good and bad Dan. 12. and bring them to judgement These both meet together here yet it would seem that seing he speaketh here of the Church together as living after the death and darknesse she had been in as if her former honest members were arisen It is most agreeable to the scope to take-in especially the out-breaking of a generall profession of truth by Saints in a visible Church-state yet so as including the former Therefore it is not called living simply in respect of the second death following but living again or rising in respect of what is past And the first resurrection as being compared with that resurrection coming Hence it is that this first resurrection is the same here with living formerly mentioned and opposed to the death that the rest of menly still in and therefore is contemporary with and peculiar unto these thousand years it being one of the expressions which sumeth up the Saints good condition during that time This saith he is the first resurrection that is this living c. In the sixth Verse he subjoyneth two things to this 1. the qualification in generall of these who shall be partakers of this great priviledge of the first resurrection 2. The advantages and prerogatives that follow it Both which will confirm that by this resurrection is understood the Churches good condition outward and inward sincere reality of grace in all the parts of it Their advantages in generall which is all one with their qualifications are two 1. They are or he is blessed that comprehendeth all he is a happy man who shall share of this condition and shall believe in Christ. Obj. But may it be said are not all happy who ever believed why is it so said now especially Answ. So are all that ever die in Christ yet is there a peculiar blessednesse that belongeth to some time as Chap. 14.13 so it is in blessednesse here now in this time It hath to Believers more clearnesse more light liberty and publick profession of the Gospel and that with fewer temptations and straits generally than at other times before and after it is a good time to fall in and happy is he who shall have his lot in it as Chap. 19. blessed are they that are called to the supper of the Lamb ut supra The second qualification will clear this And holy is he that doth hold forth in generall an abounding in holinesse during this time when the Iews shall be provoked to jealousie seing here this is the scope Think not that all who shall professe during this time are pertakers of this resurrection No that is a singularly happy man and blessed and a singularly holy man he must be and he shall be so qualified and fitted for it in more holinesse than ordinary This is not as if all Saints then on earth were more holy than others that were before that time or shall follow after but that in generall holinesse shall at that time be more rife in the Church and therefore that reigning of all Saints must not be so understood as if all individually should flourish in the world but that generally their condition should be better than formerly Or take these words generally to shew the effects of that resurrection or what they are the better that partake of it for both may be they are blessed singularily and holy which sheweth 1. wherein their blessednesse especially consisteth to wit in holinesse that is their happinesse which is more than any outward liberty to deborde If it be asked what singular thing of holinesse is spoken of in that time Answ. The degree it is like will be more eminent 2. the extent more universall And 3. it will be much now when hypocrites abound as alwayes they do when Religion is in request to be holy then hypocrisie and prosperity being greater enemies to grace than open profanity and persecution But he that partaketh of this resurrection he is both happy and holy together The advantages more particularly are exprest and they are three in number The first is negatively exprest on such the second death shall have no power This second death was spoken of Chap. 2 and it followeth Chap. 21.8 In a word it is to be casten in the lake that burneth with fire and brimstone that is hell If any say so we here make three deaths or four 1. Spirituall 2. Naturall or temporall death which cometh on all 3. Eternall death And 4. We have spoken of a generall death or deadnesse in respect of the defections of Churches Answ. Look to every death and put it with its own contradistinguishing member and there will be but two as 1. a spirituall death of the soul in sin and 2. of wrath in hell Again a temporall death of the body common to all and 2. an eternall death of soul and body that is the second here 3. There is a generall deadnesse in the Churches great eclipsing under Antichrist and the womans fleeing and the witnesses killing and there is a second death fore-against that of the generall passing of the sentence against all the wicked together However these that are partakers of this resurrection they cannot partake of any of these Hence it appeareth 1. what their prerogative is it is freedom from hell they even then are not alway keeped from the first death but from the second death 2. It sheweth it is not a bodily resurrection here for many such are not necessarily keeped from hell but spirituall in faith and holinesse with fruits The second advantage is they shall be priests of God and of Christ that was Chap. 5. Priests to God here it is of God I conceive the scope is the same to shew their advancement to serve and worship God as Priests in a familiar way Or it may be Priests of God excellent Priests as trees of God harpes of God c. when any thing is excellent so it is called However the words imply 1. that is a great priviledge to get God worshipped and to be true worshippers as it was to be high Priest 2. That Believers are eminently admitted to this freedom at this time by this resurrection for 1. there are two sorts of sacrifices one proper to the Law and another common to the Gospel Mal. 1. pure offerings a contrite heart c. So there are two sorts of Priests one by office that is gone there being now no proper materiall sacrifice and that is not meant here this priviledge being applicable to women and children who are not capable of that
threatned by the sixth Trumpet the reasons why it is applied to the Turks with an answer to some objections made against this 448 to 454 The overthrow of the Turks prophesied of under the sixth Vial with answers to some objections on the contrary 620 That there is an indefinit time understood by these fourty and two months Chap. 11.2 is cleared and some exceptions considered 479 480 Why the same time is changed from dayes to moneths and from moneths to years 482 V THe preparation to the prophesie of the seven Vials where the judgment is set forth in its rise the instruments are described their furniture and concomitants with the execution of the judgment is set down 605 606 Some general considerations premitted for understanding of the Vials 607 608 The object plagued by these Vials and the effect following thereupon 608 609 The pouring-forth of the first Vial with the effects thereof ibid. The second Vial with its object to wit the sea and what is signified thereby and the effects thereof 610 611 The third Vial with its object to wit the rivers and fountains and what we are to unstand by these with the effects thereof and the congratulations that followed thereupon 611 612 Why these congratulations are marked at the pouring-forth of the third Vial ibid. The pouring-forth of the fourth Vial the object thereof to wit the Sun and what we are to understand by it together with the effects of the same 613 614 The fifth Vial poured-forth with its object and effects 614 615 Some helps for understanding the sixth Vial the object upon which it is poured-forth and the effect which follow 615 616 Whether the last Vial bringeth judgment on the Beast alone or the last plagues on the world including the last judgment what is the object thereof and the effects which follow 625 626 The event of the sixth Vial more fully explained Chap. 19. and that this doth belong to the sixth Vial cleared 688 689 What is meant by that he that is unjust let him be unjust still 766 W OF the Waldenses and what the Popish writers charged them with 501 502 503 What is meant by the Waters being turned into bloud 424 Some things observed concerning the Whore where it is cleared that by the Whore Rome is understood 628 629 The judgment of the Whore and some of her properties also what the name Whore doth import 630 631 What is understood by winds in scripture 379 What is particularly to be understood by these Winds mentioned Chap. 7. 380 The object and the instruments of these judgements signified by the four Winds 381 382 The consolation which the Lord giveth to strengthen and guard His people against that storm and judgement held forth by these four Winds the instrument of this consolation the place whence he cometh the manner of executing his office the matter of his cry the objects about which he taketh care together with the effects of the execution of his commission 385 386 This consolation against these winds set forth more particularly in severall circumstances 392 393 Why Christ is called the faithfull Witnesse 5 What the two Witnesses denote where of their work number and the power that is given them 481 482 The prophesie of the two witnesses groundlesly applied by Papists to Enoch and Elias and no lesse absurdly by Grotius to two Bishops in Ierusalem ibid. Who these two Witnesses were whom the Lord acknowledgeth for His Prophets or how they could be so accounted of having one common call with Antichrists followers 483 Why the two Witnesses are not only called the two Olives but the two Candlesticks also 484 Where Christ hath a politick body of a Church there He hath still Witnesses in it ibid. Of the killing of the two Witnesses by whom it is done and how the beast is said to make war against them now 485 486 How the Witnesses testimony is said to be finished when Ministers testifying is a continuall work and how the beast can be said to prevail more against the witnesses at the beginning of his fall than in the time of his reign 485 486 The place described where the witnesses are to be slain with the properties thereof which are to be understood mystically the satisfaction that men had at the death of these witnesses and the continuance thereof 487 488 The resurrection of the witnesses and what is signified thereby with the circumstances thereof and the glorious condition of the Church which followed thereupon set forth by severall concomitants that waited upon this resurrection 491 492 493 If the killing of the Witnesses be past or if these 1260. dayes of the Gentiles treading underfoot the outter Court and the Prophets prophesying in sackcloth be expired and if so how this prophesie is fulfilled where some objections moved against the affirmative are considered and the time for the beginning and end of these dayes is more particularly fixed 494 495 496 497 That there were ever some Witnesses and a Church keeped pure from Antichrists abominations untill the time of Reformation and that about the time when it began the witnesses were very few and in a low condition proven 498 499 Some application of the witnesses being killed and of their resurrection afterward to the time when it was done 500 501 How Christs head and hair are said to be like wool 38 Some generall observations for clearing that vision of the womans appearing in heaven c. 519 520 What we are to understand by the Dragons watching the woman and the childe and who this woman and the childe were 520 521 The woman described and the event of her war with the Dragon 521 522 What is to be understood by the womans fleeing into the wildernesse 523 The woman that sitteth upon the beast described more generally and more particularly 633 634 657 658 Why the devil seeketh to engage Women and put them upon the top of sinful designs 162 Christs commendation of the whole Word of God in generall and particularly of this Book together with a severe commination incase of making any addition to it or taking any thing away from it 779 780 781 Worthinesse how many wayes considered 184 185 How to apprehend of God in the Trinity of Persons rightly when we worship him with some rules to direct us therein 9 God the only object of divine worship 11 In what respect Christ as Mediator is the object of worship and in what not 12 13 And how prayers may be formed expresly to Him 14 15 16 What may encourage us to make use of Him in our worship 17 18 19 The several sorts of idolatrous Worship and the way how to try it 455 Worship doth imply three things and the kinds of lawfull worship mentioned in the Scriptures 695 Whether Iohn sinned in Worshipping the Angel what kind of sin it was how he fell into it with the judgment of some Popish Doctors about this matter 695 696 Of the Popish Worshipping of Angels and Saints and what is to be thought of that mid worship between civil and religious invented by them 697 698 That none are to Write without a clear call thereto and what is sufficient what nor to clear a mans call to Write 61 62 63 Y VVHether by the thousand years of the Saints reign we are to understand a definit or indefinit time 722 Whether these â—ears be wholly past or wholly to come or now current with the diversity of opinions in this matter 723 What is to be determined concerning the beginning and close of these 1000. years ibid. If the beginning of these 1000. years be to be reckoned from the beginning of the vials or is it to be restricted to the seventh vial 725 The beginning of the thousand years falleth to be about the year 1560. where some objections to the contrary are answered 727 Z ZEal often lesse against error than scandalous practices 156 157 FINIS Chap. 1. Chap. 2 and 3. Chap. 4. and 5. Chap. 6. Chap. 7. Chap. 8. Chap. 9. Chap. 10.11 Chap. 12. Chap. 13. Chap. 14. Chap. 15. Chap. 16. Chap. 17. Chap. 18. Chap. 19. Chap. 20. Chap. 21. and 22. Grotius Hammond