conscience as he thought should impede their absolute obedience to him Kings and great men think there is no living with such Ministers they are pests and debauchers of the people that wrong States outward peace and all keeping folks from their own mercies so some men call temporall designs and this troubleth them especially when no obligation whereby others are win to flatter them and heal their wound slightly will prevail with them to make them go alongst as others do they are then accounted implacable and but enemies to mens persons when they oppose freely their crooked designs Seing then by these Prophets they were so tormented it is no wonder they make merry For 1. now they suppose that they have much more liberty so that they may speak and do and not be presumptuously quarrelled therefore 2. Their enimity is delighted which is like a wasp that feedeth on sores counting that the time which they desired and no good reason can be given for this yet are they puffed up with it as if they had obtained much 3. They have now free way to their own designs when Iohn is away none reproveth Herodias and Ahab stood some aw of Elias and he might and would have gotten folks with him better had he wanted Micajab c. Faithfull testifying against Popery struck at many mens particulars When Iohn Duke of Saxon did ask Erasmus concerning Luthers Doctrine he answered first merrily he had committed two unpardonable faults which by all means should have been abstained from to wit 1. that he touched the Popes crown 2. the Monks bellies this faithfull witnessing is like the Angel to Balaam who would sain have been at the wages of unrighteousnesse and was tormented by his appearing to hinder him The Apostle hinteth at this that he and his Ministrie was despised by many that counted gain godlinesse 1 Tim. 6. and would not suffer for the crosse of Christ Galat. 6.12 This readily is a sore that tormenteth in all times And here again 3. further it may be asked why the Lord suffereth His Ministers and His Work consequently in them to be so soon trod upon even when it is but beginning to peep out and appear it seemeth that the Ministers and Professors of it are then in a worse case than formerly Or what may be his ends now to let the witnesses be trod upon and all as it were to be cast in the hollow even at the entry so as in the event the Pope seemed to be more strengthned and the Professors of Reformation to get a further dash than if Reformation had never been intended to be established Answer For these and such good reasons 1. That He may make it appear that it is neither might nor power but His Spirit that beareth through His Work which is then most clear when these fail as the Temple was immediately interrupted in its rebuilding and partly for this very end for then it appeareth to be He when nothing can do it and yet the thing is done 2. He will then appear in His glory Psal. 102. and the lower the foundation be laid and the greater difficulties appear He getteth the more glory as when Moses and Aaron go to Pharaoh and when they are upon the begun delivery it fareth worse with them for a time and not only Pharaoh and his Court but even the Israelites Exod. 5. and 6. are offended at Moses and their burdens are encreased and Pharaoh venteth more malice from which God getteth the more glory and then the work is seen the more to be of Him and He hath as He must have occasion of exalting His glory 3. He doth it so soon to be a confirmation to these witnesses and their successors in all their following straits when He hath in His providence suffered them to meet with great straits at first and hath brought them through them these may in time to come be encouragements to them as these miracles done in Egypt were to be unto the people of Israel confirmations of their faith in following straits for ever 4. It is for His peoples profit they readily are carnall even at the entry of a good work and almost think God engaged to owne them however they carry in it the Lord by some such crosse dispensation curbeth or preventeth their presumption thus Moses in his going down to Egypt is pursued and made to circumcise his son to make him the more watchfull afterward over his own particular carriage and so possibly Elias is made to flee even at his begun Reformation 1 King 18. lest he should think all done or take occasion to sit down 5. It is done for trial at the entry for many false friends are soon discovered that have had but corrupt ends much corruption fainting and fretting unbelief appeareth among the generality of the Godly but especially the carnall hearted they like the Israelites would be back again and now they get time to discover themselves And enemies at the entry by this occasion or advantage are the more hardened as Pharaoh was to pursue on and so God hath more occasion to glorifie Himself 6. By this the Lord saith all that would follow Him must take His way and take on the crosse for whatever be in the end of the day the crosse beginneth and the morning is foul and the wall is built in troublous times Dan. 9. and He would not have any who engageth to be on His side putting the crosse far behind but resolving at first to meet with it these that have an expectation to eschew trouble by taking them to such a work will be mistaken 7. Ordinarily a people at the beginning of a work and Ministers at their first setting to for proportionally this agreeth to all that are sent at their entry are most tender zealous and have the warmest frame of Spirit then and can abide and will bear more then nor afterward when that is gone at the rise of Reformation it is a wonder what zeal and boldnesse will be amongst Ministers and People whereas often readily when either that temper of spirit is off people or they sitten up and become cold they would not endure such trials and we may see it confirmed in our own experience 8. Any opposition to a Reformation and some bringing of it low maketh it often the more conspicuous and terrible when it is recovered again for now all eyes are fastened on them and looking to them and when they see them rise while they expect it not it doth the more affright them as may be clear in the Verse following when these witnesses arise 9. He bringeth all His works about by degrees and steps that He may have out of every step multiplied and renued evidences and occasions of His glory as it were by so many severall miracles on Egypt Now if there were no advantage at no time to enemies there would be but one delivery whereas thus one delivery is manifold 10. There is ordinarily something of a temporall
well and those that have not this benefit let them take and improve other opportunities that may bring them to the knowledge of Christ's mind and the more that blessedness is given but to six or seven sores in this Book and twice or thrice over to those that study it Rev. 22.7.14 2. Observe That it 's not enough to be given to reading and hearing of the Word neither would folks rest on it but joyn practise with both Luk. 11.28 Blessed are they that hear the Word of God and keep it It is not the reader or hearer but the doer that is the blessed man Yea though ye were able to open and unfold all the Mysteries that are in this Book if ye be not suitable and conform thereto in your practice ye are but like that man spoken of Iam. 1.23 24. who beholding his natural face in a glasse goeth his way and forgetteth what manner of man he was He that is a hearer and not a doer deceives his own soul al 's much hearing and reading doth you good as is improven in practice Quest. How is this Book called a Prophecy seing some things in it concern things present as in these Epistles written to the seven Churches in Asia Answ. Prophecies are of two sorts 1. Prophecy is that whereby things past or present are known by an instinct of the Spirit So Moses writeth of the Creation of the World and things that were before his time So Ahijah knew the wife of Ieroboam and Elisha discovered the King of Syria his Counsel and the covetousness of Gehazi And in this respect as well as in reference to things to come this Book may be called a Prophecy because those things that are present are revealed by the Spirit 2. Prophecy is of things to come and in this respect it 's called a Prophecy because the main drift of this Book of the Revelation is to shew things to come the first three Chapters being introductory to the rest Vers. 4. Followeth the second part of the Preface and it 's the particular Inscription and Direction of this Epistle to the seven Churches in Asia Iohn to the seven Churches in Asia and it beginneth as the Epistles ordinarily begin Grace bâ— unto you and peace Where we have 1. the thing wished Grace and Peaâ—e 2. The persons to whom the Seven Churches 3. The Persons from whom the Three Persons of the Trinity 4. And upon the back of this a thanksgiving Iohn is the person wishing that which is wished is Grace and Peace two words which comprehend all good Grace is the fountain of Gods free love and Peace the effect of that free love which being here put together is love vented in its precious effects The Persons from whom are Three or the Three Persons of the Trinity 1. From the Father which is which was and which is to come that is from God the Father described from His eternal being without all beginning or ending And this description of the Father relates to that of Exod. 3.14 I AM THAT I AM hath sent me unto you and it is a name that God often taketh to Himself The first and the last the beginning and the ending and the Title JEHOVAH taketh up these three JE the future time HO the time present VAH the time past In a word it 's the paraphrase of the word JEHOVAH and this title is attributed to the Father not secluding the Son and Holy Ghost but the Father being the fountain of the Godhead when He is joyned with the Son and Spirit those things that are essential to God are ordinarily attributed to Him 2. From the Seven Spirits These are not creatures or created spirits for first created spirits ' are not objects of worship from whom we may wish Grace and Peace Secondly neither are created spirits set in betwixt the Father and the Son as those seven Spirits are here Thirdly In the 5. chap. ver 6. those seven Spirits are called the Eyes and Horns of the Lamb Eyes being His Omniscience whereby He sees every where and Horns being His Power working by His Spirit and making stubborn fouls submit unto Him and these seven Spirits being His Eyes which are every where and His Power or Omnipotency which here also are invocated They can be no other but the Holy Ghost The Holy Ghost is called the Seven Spirits not only because it 's frequent in this Book of the Revolution to go on the number of Seven but also and mainly to shew the manifold and various operations of the Spirit as 1 Cor. 12.4 6. There are diversities of gifts but the same Spirit and diversities of operations but the same God which worketh all in all 2. Because it hath relation to the seven Churches He is to write to their need requiring much and He being an infinit and powerful Spirit He was able to let out abundance of grace and all consolation to every one without prejudice to another as if each of them had the Spirit wholly Therefore He is so described in this wish Secondly These seven Spirits are said to be before the Throne that is present with God yet made uâ—e of by God the Father and the Son working by the Spirit effectually communicating what may be for the comfort of His People and in these words the holy Spirit is holden out in a posture apt to execute what is needfull The third Person is in the 5. ver And from Iesus Christ Grace and Peace is wished from Him He is set out in His Three Offices of Prophet Priest and King First In His Prophetical Office The faithful Witness because He reveals the Will of God and that faithfully therefore Isa. 55.4 He is given as a Witness a Leader and Commander to the People Secondly In His Priestly Office The first begotten of the dead To shew 1. that He offered up Himself to the death 2. Because He was the first that rose from the dead in His own strength and made others to rise and He died not again for though Lazarus rose he died again and though Enoch and Elias did not die yet that was by vertue of His Power and Resurrection as also that any other did arise Thirdly In His Kingly Office The Prince of the Kings of the Earth which Title sets out Christ not only to be God equal with the Father but as Mediatour King of His Kirk He is called Prince of the Kings of the Earth not as if Kings and all great men or others were in the same manner subjects to Him in the relation that Believers are in which respect His Kingly Office extendeth no further nor His Priestly and Prophetical Office but though so He have not such a near relation to them nor they to Him Yet He is King over them to restrain them that they prejudge not His Kirk and to judge them for any wrongs or prejudice they do to them and to inflict temporal judgments on them here and eternal hereafter when He
Col. 2.16 where the Scripture seems to say plainly that all dayes are alike Therefore the Lords day cannot be so understood Answ. This doth indeed directly contradict the letter of the Text for either this Text pointeth at one day by another or else it doth nothing 2. The Apostles scope in the places that seem to be contrary to this is clear when he casts the Jewish Sabbath and holy dayes he casts them alike in respect of Jewish observation only or in so far as they were Jewish and Typical for Christ had taken them away in that respect even as He casteth meats also yet without prejudice of the Sacraments and this confirmeth our Argument For if Jewish Dayes and Sabbaths were taken away fourtie years and more as is clear by Paul before Iohn wrote this Revelation in as far as they were Jewish and yet Iohn speaks of a Lords day as differenced from other dayes it sayes it continued when they were abolished There is a great odds betwixt laying-aside of Jewish dayes and the Lords day and when Iohn speaks of the Lords day he speaks of it in the singular number in opposition to those many dayes the Jews had under the ceremonial Law And even that learned Doctor granteth this place to speak of the first day and the Churches practice to meet on it also and in several respects to be priviledged beyond other dayes A second exception is If this day be so counted of it will bring in the sanctifying of it in as eminent a measure as the Jews Sabbath was And is not that to judaize Answ. Distinguish betwixt things Ceremoniall or Typicall and things Morall and Perpetuall We bring back nothing that was Ceremoniall and Typicall as their Sabbaths of Weeks Sacrifices and many other things were but for Morall duties they become us as well as the Iews and bind Christians to the end of the World And this brings not back Judaisme neither leads us to Sacrifices and the like which pointed at Christ to come but contrarily this day and the duties of it hold out Christ already come which destroyeth all these Ceremonies and Sacrifices and declareth them to be gone A third exception It cannot be compared with the Lords Supper for 1. The Lords Supper is clearly instituted but this is not clear in the institution thereof 2. The Lords Supper is a Sacrament this is not and dayes may be changed as Sacraments cannot Answ. 1. To the last part It is a begging of the Question if it be the Lords day set apart for His Service all the world cannot change it except He who can change Sacraments also 2. To the first part That the institution of this day is not so clear as the institution of the Supper Answ. We do not paralel them in respect of clearnesse of institution but in respect of the ground or reason why they get this name which suppones an institution If the Sacrament of the Supper be called the Lords Supper because instituted by Him for a speciall use so must the Lords day get this name on this reason or some better or clearer reason from Scripture must be given For the second Seing it gets this name to be called the Lords day It may be questioned here concerning our manner of speaking of dayes calling the Lords day Sunday the next day after it Monday c. which hath the first rise from Superstition if not from Idolatry some of them being attributed to Planets as Sunday and Monday some of them to Idols as Thursday c. But to speak to the thing it self look to the Primitive times we will find Sunday called the Lords day and the dayes of the Week by the first second third c. But the names of dayes being like the names of places and moneths folks must speak of them as they are in use and Scripture warrands us so to do Acts 17.22 Paul is said to stand in the midst of Mars hill Acts 28.11 speaketh of a Ship whose signe was Castor and Pollux So March Ianuary Iuly and August are from the Idols Mars and Ianus or derived from men that appropriate more than ordinary to themselves And though it was ordinary to Christians in the primitive times to call this day the Lords day among themselves yet when they had dealing with the Iews they called it the Sabbath and when they had dealing with the heathen they called it the Sunday And so though it be best to speak of days as Scripture nameth them yet it is agreeable with Scripture to design or denominate them as they are in use among a people especially where no superstitions use is in naming of them For the third The Sanctification of this day It is pointed out in Iohn his saying he was in the Spirit on the Lords day to point out this that this day requireth a special Sanctification and setting apart to Worship God And there are four steps of it mentioned in the Scripture The 1. is negative abstinence not only from sin but from our civil and ordinary affairs which are lawful on other dayes but not on this day Isa. 58.13 The 2. is positive in devoting it to God and spending the whole day in duties of Worship in reading hearing praying singing breaking of bread or celebrating the Communion Acts 20.7 And that not only in private duties but in publick and in private when the publick is interrupted except in cases of necessity 3. It should be spent in the duties of charity though the sanctification of this day cannot consist with working yet it may stand well with giving of almes and seeing to the necessities of others 1 Cor. 16.1 2. A fourth step is in the Text to have a holy and sanctified frame a divine stamp a heavenly conversation more than ordinarly taken up with God and Christ and the things of another Life that day This is the main thing wherein the Sabbath is to be Sanctified and wherein it represents heaven to be abstracted from the world and to be living above in our Spirits eminently ravished in Spirit as abstracted from things we are to be taken up with on other days The frame of a Sabbath should be a kind of ravishment wherein not only we are not taken up with working our ordinary callings but we do go about Prayer and other Spiritual duties in a more heavenly way than on other dayes and that with a difference in our frame being more elevated and Spiritual we should be other men in more divine contemplation This is the main thing called for in sanctifying the Sabbath and therefore Heb. 4. heaven is set out by the Sabbath wherein there ought not only to be a ceasing from our own works but an entering into our rest Heb. 4.10 as it is Isa. 58.13 a delighting in God calling the Sabbath our delight the holy of the Lord and honourable the heart being taken up with it Remember from all that hath been said this day is the Lords day and it saith
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
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
with the selfishnesse carnalnesse vanity c. that are in him it 's too like these have too much sway with them Now to the second to wit What a Minister ought to do in such a case for recovering of himself Answ. The reading of this Epistle seriously will indeed satisfie this which we may draw out in these directions 1. It 's necessary that a Minister observe his own condition and take notice of the sinfulnesse and hazard thereof this is implied in the word remember vers 3. and indeed who cometh to ponder and consider rightly their own condition are in a fair way of recoverie 2. There will be a putting of every thing right that belongeth to a Christian oftentimes decaying in Christianity bringeth on this deadnesse in the Minister and therefore there can be no better mean of recoverie than once to put the soul in a right posture in this respect 3. It will furder this much that he begin with the serious exercise of Repentance of what is past and that as to the defects that cleave to him both as a Christian and as a Minister this maketh the beginning of a recovery to be solid Therefore it is commanded vers 3. 4. There would be special care had in the doing of ministeriall duties that not only they be done but that they be done in a right manner that so every thing be done as in the sight of God with an eye to this that it may be found perfect before him This is in the word be watchfull and implyed under this Angels charge of not having his works perfect before God 5. There would be zeal and carefulnesse in the begetting and keeping of life and livelinesse among the people as in himself and for that cause a doing of every thing with respect to that end This was the Angels fault in his deadnesse to wit the neglecting of this and it is commanded to him to strengthen what was ready to die as a thing befitting his recovery This is in a condescending way to seek to feed the people with what is profitable though thereby a Minister should seem to some to lose of his name and reputation 6. There is need in all things to be denied and to exercise faith in Him that hath the seven Spirits of God and the seven Stars also without which there is no attaining to livelinesse and for this end doth the Lord so describe Himself in the Inscription of this Epistle Much dependence on Him walking with Him standing in His counsel c. and that in the meanest particular steps of any ministeriall dutie as not daring to undertake any thing without Him and so an acknowledging of Him in His grace as to the fruit of every thing This is a very fountain of the life of a Minister LECTURE II. Vers. 7. And unto the Angel of the Church in Philadelphia write These things saith he that is holy he that is true he that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth 8. I know thy works behold I have set before thee an open door and no man can shut it for thou hast a litle strength and hast kept my word and hast not denied my name 9. Behold I will make them of the synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee 10. Because thou hast kept the word of my patience I also will keep thee from the hour of tentation which shall come upon all the world to try them that dwell upon the earth 11. Behold I come quickly hold that fast which thou hast that no man take thy crown 12. Him that overcometh will I make a pillar in the temple of my God and he shall go no more out and I will write upon him the name of my God and the name of the city of my God which is the new Ierusalem which cometh down out of heaven from my God and I will write upon him my new name 13. He that hath an ear let him hear what the Spirit saith unto the Churches THis sixth Epistle directed to Philadelphia hath the same Division with the rest to wit the Inscription vers 7. the Body of the Epistle vers 8 9 10 11. and the Conclusion vers 13. In the Inscription the Lord the directer of this Epistle doth set forth Himself in these three 1. He that is holy 2. He that is true these are two essential Attributes of the God-head and shew that our Lord Jesus is God And He taketh these stiles to Himself in this place that 1. He may shew unto this honest Church that their honestie could not but be approven of Him who was holinesse it self And 2. to strengthen their Faith in the expectation of the performance of His promises however they looked improbable-like because He who made them is true and truth it self The third Title is He that hath the key of David he that openeth and no man shutteth and shutteth and no man openeth This respecteth His Office and holdeth Him forth as the great Steward of the House of God who is intrusted with the mannagement of what concerneth the same and is invested with Power and Authority sutable thereunto It alludeth to Isa. 22.20 21 22 c. where the Lord speaking of His preferring Eliakim unto the government of Ierusalem and Iudah doth expresse it thus And the key of the house of David will I lay upon his shoulder So He shall open and none shall shut and He shall shut and none shall open Now this as attributed here to Christ is not to be understood principally of His essential and absolute Dominion as God for that cannot be called the key of the house of David but it 's to be understood of His Mediatorie Kingdom whereby He as Mediator is invested with Power and Authority for ordering the affairs of the house of God And as it standeth in this verse it doth hold forth 1. That Christ Jesus as Mediator hath a peculiar oversight and Government of the Church 2. That in this Dominion of Christs is fulfilled the promise of perpetuating the power of the house of David therefore it 's called the key of the house of David which is committed to Him 3. Here is held forth the Soveraignity and absolutenesse of Christs Dominion therefore He shutteth and no man openeth and openeth and no man shutteth there is no marring of any of His orders for He having obtained this Name above every Name by Gods exalting of Him thereunto Philip. 2.9 there can be no imaginable competition with Him in the exercise of this Power 4. This being compared with the former two titles doth show that He who is intrusted with the supream Government of the Church is God He is holy and true and therefore can do no wrong to any nor fail in the performance of what He promiseth
in their approaches unto God by Him seing they want not a friend alwayes present in that Court. For this end also He is said to be standing someway to declare His readinesse to execute what may tend to His Peoples edification and consolation for as a painfull shepherd He standeth to feed the Flock Micah 5. vers 4. Fourthly He is said to have seven horns and seven eyes and these again are expounded to be the seven Spirits of God sent forth into all the earth by these no created thing can be understood for that which is the Lambs power or horns must be Omnipotent that which is His eye must be Omniscient and that which is through all the Earth must be Omnipresent this therefore must be understood of the third Person of the holy Trinitie as was expounded Chap. 1.4 And Chap. 4.5 Here He is called in respect of His manifold operations seven horns and seven eyes of the Lamb because of that order of operation that is among the Persons of the blessed Trinitie whereof we spoke in the places formerly cited The last part of the description recorded here is in vers 7. where the Lambs advancing as it were to Him that sitteth upon the Throne and His actuall taking the Book out of His hand to open the same is expressed And he came and took the Book out of the right hand of him that sat upon the throne this could not but be a comfortable sight to Iohn who having formerly given over the case as desperate doth now see this lovely Lamb proceed so far in the discovering of what was contained in this Book And here we have first the three Persons of the Holy Trinitie distinctly holden forth For there is 1. one upon the Throne with the Book in His hand 2. there is the Lamb 3. there are the seven Spirits of God distinct from the former two and all these on the same Throne Secondly We may see the three Offices of the Mediator holden forth here For 1. That He is a Lamb slain signifieth His Priestly Office 2. That He is upon the Throne and hath horns and power doth hold forth His Kingly Office 3. That He taketh the Book to open and to reveal Gods mind to His Church is an expresse evidence of His being Prophet From all that is spoken two things are mainly to be observed 1. That the Lord hath a speciall overruling providence over all things that concern His Church There is nothing that falleth out which is new to Him but what He hath determined and written down as it were before the beginning of the world This is a great consolation to His Church there is no enemy that doth rise up against her nor any heresie that breaketh out among her members nor any event that occasionally she seemeth to meet with but these were fully determined by the Lord before the beginning of the world In the second part of the words we see of what excellent worth the Mediator is beyond all creatures in Heaven and Earth how great need there is of Him and how wretched and miserable we would be without Him All the most glorious creatures in Heaven beside and all the fulnesse of the earth could not give us ground of comfortable worshipping before God if there were not a Mediator We may see also that the great cause of His Peoples heartlesnesse is that he is not acknowledged in their straits O how excellent a One is the Mediator and O how happy a thing were it continually to be improving Him Lord teach us that and to Him be praise for ever Amen LECTURE II. Vers. 8. And when he had taken the book the four beasts and four and twenty elders fell down before the Lamb having every one of them harps and golden vials full of odours which are the prayers of saints 9. And they sung a new song saying Thou art worthy to take the book and to open the seals thereof for thou wast slain and hast redeemed us to God by thy bloâ—d out of every kindred and tongue and people and nation 10. And hast made us unto our God kings and priests and we shall reign on the earth 11. And I beheld and I heard the voice of many Angels round about the Throne and the beasts and the elders and the number of them was ten thousand times ten thousand and thousands of thousands 12. Saying with a loud voice Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto Him that sitteth upon the throne and unto the Lamb for ever and ever 14. And the four beasts said Amen And the four and twenty elders fell down and worshipped Him that liveth for ever and ever THis is the third part of the Chapter and expresseth the main scope of what went before to wit the exalting of the Mediator This is cast in betwixt His taking of the Book out of the hand of Him that sat upon the Throne and His proceeding actually to open the same that this singular work of the Mediator may be made the more observable The occasion of the Song is in the beginning of vers 8. And when he had taken the Book c. that is when by this appearing of the Mediator in His Office they had ground to expect the opening up of the within-contained Mysteries Then they praise The praise it self may be taken up in three parts according to the severall parties that take part therein For 1. The redeemed Church begin and they sing in the last part of the 8. vers and in the 9. and 10. verses Then 2. The Angels follow vers 11 and 12. In the third place all creatures are brought-in joyning in this Song vers 13. And because the Redeemed have most interest in and obligation to the Mediator whose praise is peculiarly expressed here Therefore as they begin so they close vers 14 In the first part First The redeemed Church are described in reference to this work vers 8. Secondly Their praise is expressed vers 9. and 10. In their description they are called four beasts and twenty four Elders whereof we spoke in the fomer Chapter and shew that by them most probably is holden forth the Ministers and Professors of Christs Militant Gospel-church and this place doth confirm the same for they are contradistinguished from Angels vers 11. and are said to be Redeemed and made Kings and Priests unto God which agreeth to all Believers even upon earth as Chap. 1. vers 6. Again their work here is not only to praise but to pray for they have vials full of odours as well as harps vers 8. And they are said to be sharers of Christs spirituall Dominion and to be Priests to Him even on earth yea their
spirituall Priesthood will most properly agree to that according to the usuall application thereof in Scripture These Redeemed are said to fall down before the Lamb which is to shew their humble and reverend way of going about this work of praise and was spoken of Chap. 4. vers 10. Lastly They are furnished for this work having every one of them harps and golden vials full of odours or incense which are the prayers of Saints this sheweth their fittednesse and readinesse for the work and it is done in expressions borrowed from the Ceremoniall worship under the Old Testament when yet the scope is to expresse the spirituall Worship that is given to God under the Gospel By harps are understood instruments for praise as is frequent in the Psalms and we will find the Saints in their chearfull condition Chap. 15.2 so described This sheweth a warmnesse and bendednesse of heart ready to burst out in the praise of the Mediator and to make melody thereby within themselves before Him which is more acceptable to Him and comfortable to them than the sweetnesse of any materiall instrument whatsomever as Ephes. 5.19 and Colos. 3.16 where we are commanded to praise with grace in our hearts which may well be the thing signified by these harps Beside this They have golden vials full of odours or incense Incense was used in the Ceremoniall worship when the people approached to offer up their requests to God therefore we have the word Psal. 141.2 Let my prayer be set forth before thee as incense vials are vessels wherein these were offered and so vials full of ordours will signifie a spirituall fittednesse with the Spirit of Grace and Supplication as is promised Zech. 12.10 to pour out the heart to God in prayer as well as in praise They are two notable qualifications of Believers and it is ordinary both in the Old and New Testament to understand by sacrifices and offerings the morall duties of praise and prayer in the dayes of the Gospel As to the last part this is confirmed in the words following which are the prayers of Saints where two things are answered 1. Would we know who these beasts and Elders were who have these vials It is answered they are Saints that is Believers Members of the Militant Church according to the usuall acception of the word and this confirmeth the former exposition which we gave of these parties Again would we know what these odours are which are in the vials the Text saith they are the prayers of Saints that is these odours represent the prayers of Saints which may either be understood indefinitely as interpreting what is meaned by odours in the generall and so all the prayers of all the Saints on earth in generall may be called odours and incense or we may take it with a speciall relation to this place and so the odours here will signifie the prayers of the same Saints who had the vials in their hands and thus they bring not properly the prayers of others to offer up to God which yet were not absurd considering that these officers were living Saints on earth but they bring their own prayers even as by harps is signified their own expressions of praise or the praise expressed by themselves as the Song following will clear This therefore hath no affinity at all with the Popish Doctrine of the intercession of Saints departed which is utterly crosse to the scope of this place It is to be observed also how different this phrase is from that which is attributed to Christ Chap. 8. vers 3. where he alone offereth the prayers of all Saints adding incense thereunto Their song followeth in the â— and 10. vers Where 1. there is the expression of their praise 2. The grounds or reasons thereof Their song is said to be a new song and they sing a new song 1. Because the matter was so great and excellent that no former expression of praise could as it were reach the same for which cause Psal. 40. David saith He had put a new song in his mouth when by a new and singular mercy He had given him matter thereof 2. It is new as contradistinct from the more obscure expressions of praise that were under the Old Testament Now the Office of the Mediator being more clear and He having made Himself more known to His People they accordingly expresse His praise in a new song The matter expressed is Thou art worthy to take the book and to open the seals thereof that is in sum thou art worthy to be Mediator and to execute what belongeth to that Office This looketh not to be very much at the first yet there cannot be more said For if we will consider 1. This expression putteth Him beyond all creatures for none of them was found worthy and so by this they acknowledge Him to be beyond all 2. This expression hath in it an acknowledgement of His worthinesse and fitnesse to be Mediator and in all things to have the preheminencie and a Name above every name that is named which is the greatest conferred Glory that is conceivable and more than Angels and Men are capable of or can comprehend 3. This expression implieth their hearty assent to Gods constituting of Him in that Office and their exulting to see Him prosper and glorified in the executing of the same which is a thing well becoming a member of Christs Body and a subiect of His Kingdom and is the greatest length they can come at to wit to be assenters by their acknowledgement of His worth to Gods advancing of Him to this dignity The grounds of the praise follow in three steps the last being alwayes more particular than the former and an effect thereof The first is for thou wast slain that is in the execution of Thy Office and in obedience to the Fathers will Thou hast submitted Thy self to death even to a violent deâ—th and accordingly hath suffered the same and so Thou wast slain This dying of an accursed death is the great article and condition required upon the Mediators side of the Covenant of Redemption upon the undertaking and undergoing of which all priviledges promised to Him therein are grounded and from thiâ— all the Works of Redemption flow therefore here it is made the reason of His worthinesse to administer the Office of a Mediator in every thing and why He cannot but be thought worthy to do the same and to be praised by His People because He was slain and so hath performed what was undertaken by Him The second ground is And hast redeemed us to God by thy bloud out of â—very kindred and tonguâ— and people and nation In this there is a very sum of the Gospel and Work of Redemption and it is the more particular application of the former ground and the effect thereof as was said and this inforceth the former reason We have reason say they to praise Thee for Thy death for by it we that were lost and sold
place where they are seen is observed they are round about the thronâ— and the beasts and the elders by which it seemeth they have the outmost rank of all the attendants that Chap. 4. vers 4 5 c. are mentioned and said to wait upon this Throne and we may conceive it thus upon this Throne is the Majesty of God of which dignity the Lamb and the seven spirits are also â—aid to partake vers 6. next unto them are the four beasts or Ministers upon the severall corners of the Throne then are the four and twenty Elders or the Professors round about the Throne and again about them are the hosts of the Angels as is expresly asserted here This is not to set forth the prerogative of the Church-militant beyond Angels simply or as if Angels were at a greater distance from God than they for it is the great priviledge of Saints glorified to be like Angels and to have a place among them that stand by but this sheweth the infirmities and difficulties which the Saints Militant are subject to and the Lords tendernesse and carefulnesse of them who hath His hosts of Angels encompassing them for their defence and protection according to the word Psal. 34.7 The Angel of the Lord encampeth round about them that fâ—â—r him and delivereâ—â— them There is no mention here neither of the sea of glasâ—â— nor of the seven spirits spoken of Chap. 4. vers 5. and 6. The reason is as we suppose because by them is understood the same that is expressed by the Lamb-slain with seven horns and seven eyes vers 6. of this Chapter And however considering that the sea of glasse hath the same place with the seven spirits of God to wit before the Throne and so betwixt the Throne and the Elders We cannot conceive of either of these but they must be within this guard of Angels even as the rest are And so it is comfortable that the people of God have no lesse Guard and Army waiting upon them than the Lord hath Angels waiting upon Him they being all of them ministring spirits sent forth to minister for them who shall be Heirs of Salvation Their song followeth vers 12. They say with a loud voice Worthy is the Lamb that was slain c. That this is done with a loud voice it sheweth their seriousnesse and affectionatnesse in this work what they ascribe to Him is upon the matter what was ascribed to Him by the redeemed vers 9. and what was ascribed to God Chap. 4. vers 11. It is first in the general an expression of His worth Worthy is the Lamb c. which iâ— their putting to their seal to the acknowledgement of His worth and carrieth also as implyed in it an acknowledgement of their being unsutable to expresse what was due to Him and therefore the expression is He is worthy to receive power c. which doth insinuate that the work is beyond them as was observed Chap. 4.11 And when Angels are at a stand in the Mediators praise What must be our unsutablenesse in expressing of the same Then in the second place they mention many things which are His due in seven comprehensive words 1. Power because He is furnished with Aâ—thority and Commission ample and large for the discharge of His Offices in which respect Ioh 17.2 He is said to have Power given Him over all flesh 2. Riches that is a roiall possession because He made Himself poor to purchase a seed to Himself by a great price 3. Wisdom beause He hath dealt prudently in the executing of His Office as Isa. 52.13 and with great Wisdom doth He mannage the trust committed to Him 4. Strength because He hath bound the strong man and carried away the prize spoiling principalities and powers in making a shew of them â—penly Colâ—s 2.15 5. Honour this respecteth the Glory and Majesty of His place who being made head over all things ought so to be honoured by them 6. Glory that is the acknowledgement of the Excellencie and Majesty of His Person with the dignity and preheminencie of His Office and doth import also His being God to whom only Glory is due The seventh word is Blessing this looketh to the many advantages that come by Him so that when hearts can do no more they blesse Him which implieth not only an acknowledgement of His being blessed but also the ardent desire that they have to have Him so as in all the former words respectively By all these put together is understood that every thing which may contribute to set forth a person to be glorious and to make Him to be acknowledged such is in the Mediator If it be asked How the Angels come in to praise the Mediator upon this consideration of His being slain as is expressed in the song Ans. This is done not as if they were equally sharers in the benefits of Redemption with the redeemed for the Elect Angels being never under sin nor at a distance with God cannot be said to be reconciled by Christs death therefore we will find that though both mention Him as slain in the song Yet there are these diffâ—rences 1. The redeemed do expresly acknowledge this benefit of Redemption to come by His Blood and do derive their priviledges of being Kings and Priests c. from that as the meritorious cause which is not to be found in the song of the Angels Secondly When the redeemed mention Christs death and purchase they look on it as intended for them and therefore do apply the same in the song as claiming a speciall interest therein and acknowledging a special obligation to lye upoâ— them beyond others because of the same And therefore they say who hath redeemed us by Thy blood c. whereas the song of the Angels is more generall It appeareth then that though they agree in giving praise to the same object to wit the Lamb yet they differ in respect of the particular grounds on which they proceed The grounds then of the Angels praise may be conceived 1. to be the excellencie of our Lord Jesus His Person and Office and the wonderfull glory of Grace Love Goodnesse c. that kyths especially in His humiliation and sufferings And it may be justly looked on as admirable and praise-worthy even to Angels to see God manifested in the flesh as it is 1 Tim. 3.16 and yet more that He was content to die for satisfying the Justice of God and vindicating of His Glory 2. Although Angels cannot be said to have reconciliation by Him Yet according to the judgment of many worthy men they have confirmation through Him in which respect to them He as Mediator is head of the Elect Angels And though we will not enter upon this particularly yet we suppose that there is great accession to the joy of the Elect Angels by Christs incarnation and suffering as having thereby a more clear discovery of the Glory Majesty and Goodnesse of God so that in this respect He
Ier. 31.33 34 c. And seing it cannot be denied but the last promises are grounded upon Christs satisfaction Must not the first be so also especially considering that without Him there is no accesse for binding up a Covenant betwixt God and sinners Neither can it be denied but Faith is a part of that new heart and a speciall fruit of that Spirit which He promised to pour out upon His People Sixthly In Tit. 2.14 our being seperated to be a peculiar people to Christ and zealous of good works c. is expresly asserted to be His design in laying down of His life for His People Also Tit. 3. vers 5 and 6. the washing of Regeneration and renewing of the holy Ghost which must take-in all particular Graces are said to be shed on us abundantly through Christ Jesus which cannot otherwise be understood but that we have these by the interveening procurement of Christs satisfaction Lastly all that we pray for we pray for it in Christs name as having obtained accesse to seek the same through His purchase Now it cannot be denied but Faith Holinesse and increase therein may be prayed-for and therefore these must be understood to be procured by Him also The third Question was If it may be said that the Reprobates or any Reprobate do enjoy any common mercy by vertue of Christs purchase and Redemption Or if any mercy bestowed upon any Reprobate or enjoyed by them may be said to be the proper fruit of Christs purchase or properly to be purchased by His death to them In answer to this we shall lay down these Assertions which being granted there will be no great hazard to the main matter Assert 1. There is no saving nor eternall mercy procured to any Reprobate by Christs death and so according to the Scripture-language it cannot be said that Christ hath redeemed satisfied for them or born their iniquities in their room before the justice of God thereby to procure any such mercy to them because first to be given to Christ to be redeemed and to be justified are ever of equal extent in Scripture and necessarily knit together with His bearing their iniquity Secondly The proper and native fruits of Christs death are not divided but they all go together So that for whom He satisfied and to whom He purchased any thing in one respect He did so in all Therefore we will find Him praying for these who were given Him and for whose â—ake He did sanctifie Himself Ioh. 17. even when He doth exclud the reprobate world who were not of this number from these His prayers Thirdly The proper fruit of Christs purchase is that which is satisfaction to Himself for the travell of His soul c. but no mercy which is common to a Reprobate can satisfie Him for His satisfaction consisteth in peculiar saving mercies such as actually to see His seed to have many justified c. which mercies cannot be said to be purchased to any Reprobate and so it cannot be said that any saving or eternall mercy is purchased to them for if they were purchased to them then necessarily they were to be bestowed unto them and if so they could not be called Reprobates We take this for granted then that no saving thing is purchased to them and that Christ cannot in any proper sense be called their Redeemer nor to have sustained their place and persons before the Justice of God Assert 2. We say that yet many Reprobates do here in time enjoy many things which they had never enjoyed had not Christ suffered Of these Christs death may well be called the cause sine qua non or without which these had not been enjoyed such are the preaching of the Gospel and the glad tidings of the conditionall offer of life which is made in it yea it may be that the keeping off of many temporall judgements and eternal also for a time doth flow from this whereby as it were by the Gardeners intercession Luk. 13. the cutting down of many a barren tree is for a time suspended that thereby the glory of Grace may be the more manifested the honour of the Mediator the more highly advanced and in the close the glory of spotlesse Justice made the more clearly to shine because of their greater inexcusablnesse This cannot be denied to follow upon Christ Jesus His sufferings in so far as they necessarily follow upon the agreement wherein they were transacted and upon the promises made to Him in the Covenant of Redemption unto all which His sufferings are presupposed as the stipulation upon His side Now it being certain that there are some Elect ones given to Him by that Covenant in all ages of the world and that He hath a visible Church and Ordinances granted to Him for the ingathering of them which is so and so to be Administrated to wit by gathering under Ordinances both sheep and goats and such like It must necessarily follow upon the supposition of this transaction in these terms that the world must continue for so many ages that the Gospel should be preached in such and such places and at such and such times that such and such lights should shine for holding forth clearly the truth of the Gospel yea that such and such common gifts should be bestowed upon many Reprobates for the adorning of this visible Church the honour of the Head thereof the furtherance of the edification of the Elect and many other things necessary for the attaining of the ends foresaid And according to the former supposition these cannot be denied to be decreed in the Counsel of God and contained in the Covenant of Redemption largely taken because accidentally to speak so and by reason of the manner of administration concluded they conduce to the honour of the Mediator and to the furthering of His design which is to have the pleasure of the Lord prospering in his hand Asser. 3. Although these former Assertions be true yet we say that the saving blessings that are purchased to the redeemed by Christs death may be and are far otherwayes to be conceived as the proper effects and fruits of Christs purchase to them than any common mercy can be which followeth thereupon to any Reprobate For first The purchasing of the Elect and of saving Grace and Salvation to them and what may tend to their good was intended by the Mediator in a subordination to the glorifying of His Grace in them and so His Glory and their good are joyntly intended in the same this cannot be said of the other for though the things which flow from His death be good in themselves and though it cannot be denied but that therein also He intendeth His own Glory yet it cannot be said that these things are purchased by Him as advantagious to them in respect of any fruit that should flow therefrom unto them because the effect sheweth that in the end they have no advantage by them and therefore it cannot be said that He intended them
and over so great difficulties as the wisdom power and enmity of the world It cannot but be wonderfull and passing credit and can be no other thing but the conquest of Him who can subdue all things to Himself and call things that are not to bring to nought things that are by the most fectlesse and unlikely means So that justly this event may be described by such a type as this If we take from Historie a view of after-times it spread to Africk Spain yea to Britain it self as is testified by the most Ancient writers whether by Simon Zelotes or Ioseph of Arimathea or by some of the Apostles themselves as is asserted by Cent. Magd. Cent. 2. Foxe White in his way Usher de suc Eccl. Brit. we shall not determine This is clear from Tertullian Apol. adv Gentes that before his dayes Britain which was inaccessible to the Romane Armies was made subject to Christ by the Gospel This is enough to prove the event to answer the type and that this horse hath conquered according as was foretold the Church at that time being enlarged in bounds increased in number shining by the gifts of Ministers and lives of Professors and being in a great measure for a time keeped from being overrun with Errors and Schism This horse and rider though He began to conquer then He hath not altogether given over yet though for a time He may seem to halt when the world is again restored from Antichristian darknesse ye will find Him thus mounted chap. 19. For generall Doctrines ye may Observe these 1. That the preaching of the Gospel more than any other dispensation cometh not by guesse amongst a people but is sent and ordered as other dispensations are and hath a particular Commission It is one of the horses He sendeth here and hence it is that it is sent to and preached in one place and not in another So Acts 16. the Spirit putteth them to one place and suffereth them not to go to another place There is not a Sermon cometh without a Commission Obs. 2. That the thriving and successe of the Gospel more than the coming of the Gospel among a people goeth not by guesse The Gospel hath its end as well as its Commission a particular Commission for such an effect Isa. 55.10 as the rain cometh down 2. Corinth 2.14 Thanks be to God which alwayes causeth us to triumph in Christ. 3. The Gospel is most mighty to conquer and subdue when Christ armeth it with a Commission and doth concut therewith 2 Corinth 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and â—very high thing that exalteth it self against the knowledge of Christ and bringing into captivity every thought c. 4. From this description of the horse and his rider and his imployment Obs. That the great and main end of the Gospel where it cometh is to conquer and subdue souls That is the end of a Ministrie to bring souls in subjection to Christ 2 Cor. 10.5 To pull down strong holds to cast down imaginations and every high thing to lead every thought captive to the obedience of Christ. And it hath its end when Christs arrows are made powerfull to pierce hearts Compare Eph. 4.8 with Psal. 68.18 He ascended on high and led captivity captive and received gifts for men even for the rebellious that the Lord God might dwell among them This is the main thing the Gospel aimeth at and as many of you as render to Jesus Christ the Gospel hath had its force and effect in you But where folks stand out in their rebellion it hath not its proper fruit And O how few are wrought upon kindly How few are made subject How many are yet serving their lusts and pleasures and yeelding themselves to sin which they were born slaves to sin and Satan keeping still their old dominion in them and they their old subordination to them Obs. 5. The Gospel conquereth more or lesse where ever it cometh that being its earand to conquer when Christ is mounted He is going to conquer if it were but to take one fort or one soul from Satan when He lights His candle it is for some lost groat and it will accomplish that for which He sent it Isa. 55. 6. Taking this conquest and flourishing estate of the Gospel to relate to the first times thereof when it came into the world Obs. That most frequently the Gospel at its first coming amongst a people prevaileth most and hath more sensible successe and conquest than at any other time So was it when it came first to the world its victories were swift and speedy encreasing more for a few years at that time than afterwards in many generations And so it is when the Gospel after Antichrists defection reviveth again Chap. 19.11 In a few years it spread through many Kingdoms and Nations when there were but few Labourers comparatively In Luthers dayes it conquered more than for a hundred years since And as this holdeth in the generall when the Gospel cometh to a Land so doth it proportionably hold with a Congregation yea with particular persons who in experience are found often to take more sensible progresse at their beginning than afterward So also with the coming of a particular Minister with the Gospel to a certain place often he is most sensibly countenanced or at least by people more accepted than afterwards it being often with them as with the hearers of Iohn Baptist Ioh. 5.35 who rejoyced in his light for a season Reas. 1. Because ordinarily some more than a common impression upon the hearts of hearers accompanieth the Gospel at its first entry there being generally amongst people some common effects of the Spirit such as convictions warming of affections with love to the message and to the carriers of it as was in Iohn's hearers partly from the newnesse and uncouthnesse of the thing partly from the lovelinesse and desirablnesse of what is contained in it partly from the reasonablnesse and equity of what the Work calleth to partly from the exercises and wakenings of others touched about them partly from some speciall efficacie and power usually accompanying the Word at its entry while the affections of both Speakers and Hearers are most warm which things being somewhat new to many and not being acquainted formerly with the like breed some stirring and motion amongst people which though it be but common yet someway disposeth for the more serious and single use-making of the Word even as miracles though not saving gifts of themselves yet thus contributed for making the Gospel to be received at first among the people and experience teacheth that when the Gospel to speak so becometh more habituall to folks these motions are more rare and the disposition to profit lesse Reason 2. When the Gospel cometh among a people it readily findeth them in some grosse temper of ignorance profanity or the like
Domitian and many others brought death upon themselves as is clear from Scripture History of Iosephus and the Ecclesiastick story especially Cent. Magd. De paenis persecutorum It is true Gods way in this is soveraign and unsearchable in respect of the manner and time of this reckoning sometimes He will suffer great persecuters to die in worldly credit and peace as Nebuchadnezar did and in later times the Duke of Alua the great persecuter in the low Countries sometimes He will pardon the persecuter as He did Manasseh yet ordinarily doth He manifest His displeasure even before the world by temporall plagues of infamie and judgements upon them or others as may make the world know that He abhorreth that sin Such was Gods thrusting Nebuchadnezar for a time to the beasts of the field such was Gods plagueing of Manasseh for his bloud in his own imprisonment and in denuding his children of the Kingdom This proceedeth partly from the greatnesse of the sin of persecution partly from the nature of it God is more eminently and singularly engaged against it He being in some manner persecuted in His people So that we may say that the bloud of Martyrs soundeth alway with that word before God which Zachariah the son of Iehojada expressed at his death 2 Chro. 24.22 The Lord look upon it and require it This is the language of their bloud even then when their tongue may be praying with Stephen Act. 7.60 Lord lay not this sin to their charge Obs. 2. That Gods people may continue long under and be brought unto great straits by persecution as this cry importeth and the opening of the former three seals maketh it appear For untill the dayes of Constantine from the entry of the Gospel into the world the Church for the space of 300. years and some odds was under persecution and had little breathing time for these many years Which is evident from story wherein these two things are clear 1. That during that time the Church was wasted by ten stated persecutions The first by Nero which began Anno 67. The second by Domitian Anno 90. The third by Trajan continuing as is written for 19. years it began Anno 100. The fourth was under Hadrian and Ant. Pius as is reckoned by some and began Anno 126. The fifth by Antoninus Philosophus and his Collegue L. A. Verus beginning Anno 168. The sixth was under Sâ—verus which began in the year 208. The seventh was under Maximinus 236. The eighth was under Decius 251. The ninth under Gallus and Volusianus 258. The tenth under Dioclesian Anno 300. or thereabout These persecutions are so reckoned by some who account not that persecution of Aurelianus to be one because his Edict was immediately recalled he being terrified by God by a terrible thunder in the very instant of his subscribing the same upon which he afterward befriended Christians so as he interposed his Authority for making effectuall the sentence of the Synod of Antioch against Samosatenus Others again who reckon this of Aurelianus one omit that fourth under Hadrian and Ant. Pius either because they account them one with that of Trajans there being no considerable interruption betwixt them or because they were sooner stayed than others were This maketh the difference amongst the Writers who to adhere to the number of Ten are made to varie in the application of them yet all agree in this generall that there were at least ten distinct persecutions purposely raised against Christians during that time which being put together will take up a considerable part of these 300. years A second thing clear from story is that even during the intervalls of these persecutions when the sword was not raging by Authority against Christians yet by tumults and insurrections amongst the people and by the malice of inferiour Governours who were either actors in or connivers at or negligent of the punishing of such things the Church was still suffering In this manner was Stephen stoned by the people Act. 7. Iames was beheaded and Peter was imprisoned by Herod Act. 12. Thus Paul and the Apostles often suffered in their journeyings even before publick persecution was stirred by Nero and thus it continued almost through all the Provinces of the Empire when the Law seemed most favourable unto Christians There being all that time no Emperour Christian to own Christians in their suffering save one Philippus who reigning but few years was himself and his Family murthered by Decius who raised the eighth persecution Obs. 3. That Gods people in a holy way may pray for vengeance upon persecuters as is often used in the Psalms not from self revenge or from a carnall spirit but from love to the glory of God the vindicating of themselves and the truth maintained by them and scaring of men from this sin of persecution and the hazard that followeth upon it Obs. 4. That God may suffer the bloud of His Saints for a long time to be unpunished as if He took no notice of their prayers in respect of the effect Obs. 5. Even then when God seemeth to neglect His people and to take no notice of their prayers He is Holy and true and is to be acknowledged so Though sense would say the contrary Faith ought to lay this ground at the entry Lord thou art holy and true c. From the Answer vers 11. Observe 1. That though God do not instantly grant the particulars that His people do pray for yet their prayers are not lost here the thing sought is delayed yet a comfortable return of their prayers is made out unto them and their prayers are not without fruit even for the time Obs. 2. Gods peremptory decrees and the prayers of His people are not inconsistent yea His decree may aim at one thing and the particular prayed-for by His people as it is circumstantiated aim at another thing upon the matter inconsistent with that yee may these prayers be acceptable to God and they in them as is clear here and in Abrahams praying for the blessing to Ishmael whiles God had appointed it for another The reason is because our prayers and our practice are accepted not because they are conformed to Gods secret will and decree but as they agree with His will revealed in His Word which is the rule of our duty Obs. 3. Though prayers prevail not to alter Gods decree which must stand yet prayers may procure much present quietnesse and satisfaction for the time Gods decrees are so wisely ordered for the good of His people that it were no advantage but prejudice to them to have them altered Obs. 4. The most rageing persecutions have their bounds set by God the number of Martyrs is determined and all the persecuters from the beginning of the World to the end shall not exceed in one person Which as it doth notably hold forth Gods Soveraignity and providence in the greatest confusion of the World so doth it exceedingly contribute to the comfort of Gods people
if he had said I saw peace a while till all was made ready for the ensuing blast and storm which is in the words following and till fundamentall truths were confirmed publickly for keeping the Lords people from the snares of these grosse Heresies which then immediately followed Whence Obsâ—rve That the Churches outward peace is not long she hath but a short time of it half an hours silence only The Church-story Scripture and experience prove this Therefore 1. Folks would not promise to themselves nor expect long peace 2. They would improve the little time they have frugally and not mispend it an hour or half an hours time in peace in the Family or Congregation is a rich mercy and we know not how long we have it few Churches have had so long peace as we have had in this Island Therefore see it be improven well 2. This half hour being a definit time put for â—n indefinit sheweth that that rule holdeth not in the Revelation that whole compleat times as hours yeers c. may be definit for indefinit but not so broken times as half days half years and half hours c. for no particular definite time can be rationally imagined to be understood by this Or 2. understand Heavâ—n here for that heaven where all these things were represented to Iohn silence in it importeth a new transition to a strange matter that for the stupendiousnesse and admirablnesse thereof arrested the attention and made all keep silence as taken up with expectation of what might be revealed a little interim of time being between the opening of the seal and the appearing of any thing which suspension of the Angels out-coming with their trumpets confirmeth the first exposition as if thiâ— prophesie began with a little quietnesse and the latter is not to be slighted because this exposition holdeth out a preparation and attentivenesse requisit in us for hearing and receiving such mysteries The second circumstance is vers 2. When all do wait what the opening of this seal shall produce something appeareth that prognosticateth a coming storm Seven Angels are seen standing before God and they get seven trumpets The use of the trumpets and number I shall forbear to speak much of them and what these Angels are till I come to vers 6. Only here we conceive them to be Angels that wait for Gods command it may be speciall Angels for eminencie there being degrees among Angels Or the words may be read without the relative the as differencing them or relating to any other which we find not before These are the instruments Angels they are made use of to give the alarm 2. Their weapons or furniture is trumpets to incite others rather than to act themselves Trumpâ—â—s had a twofold use 1. To give an advertisement of some imminent assault sounding an alarm so it relateth to Gods people to stir them up to watchfulnesse and to be on their guard 1 Cor. 14. If the trumpet give an uncertain sound who shall prepare himself to the battell 2. To câ—ll the Congregation or Assembly or Hoast for acting or attempting something and so it looketh to offending relating to the letting louse of enemies as the former to defence in guarding His people however they imply Gods giving speciall orders In these cases Angels are ministring Spirits waiting on God for a commission Therefore the trumpets are given them to shew they are but Ministers and Servants in what is commanded them and do by orders 3. They are sâ—ven though there were but four Chap. 7. because these keeped all airths that the winds should not blow till they were let louse these seven do proportion the out-letting of these winds by steps and degrees and this is done out of the Lords goodnesse that letteth not all blow at once but one by one that men may have warning and be armed for what cometh after A third and main circumstance followeth vers 3 4 5. Though now the seal be opened and trumpets be given to the Angels yet these Angels are not yet to sound till orders be given which is not till Christs intercession interveen His intercession as it is set down here hath two parts 1. His intercession for His people vers 3 and 4. in reference to the coming storm that God would not impute sin to them nor suffer them to be led away with Error as Luke 22.31 32. Satan hath sought to winnâ—w you but I have prayed for thee that thy faith fail not The second part of His intercession is in reference to His enemies and it is a denunciation against the ungodly world and that profane generation that received Him not vers 5. it is a peice of His absolutenesse commissionating the Angels to go on and execute judgement therefore it is said vers â— The Angel took the censer and filled it with fire of the altar and cast it into the earth and there were voices c. and then the sounding of the Angels followeth for as He had given charge before to the four Angels Chap. 7. not to hurt the earth till His Servants were sealed so here He giveth charge and commission to these seven Angels to go on when His Elect are secured There is here an allusion to the high Priest under the Law and Christ is brought in using these ceremonies that the high Priest used when he went into the Temple and Sanctuary so we take it for granted that this is Christ and no other that cometh and standeth at the altar with a golden censer c. 1. Because of His work for none can claim to this Office but Christ alone to offer up the prayers of all Saints 2. Because of the efficacie or effect of this His offering up prayers it was effectuall both for His peoplesâ— being accepted of God vers 4. and also against enemies in being terrible to them yea it was not the prayers of themselves but the incense which was offered with them that made them acceptable which can be no other thing but Christs sacrifice 3. Because all the ceremonies here used have reference to the high Priest and there being no high Priest for the time but Christ He who was the antitype being come and that levitical service being abolished it must needs be He. And though it be said incense was given Him which Christ hath of His own which maketh some expound the words otherwise it militateth nothing against it For 1. Christs whole Office is given Him as Mediator and His qualifications for it 2. He is here speaking in the terms agreeing to an high Priest on earth as to have an altar censer c. all which are not literally to be understood of Christ for there is no altar nor incense in heaven but as such may be figuratively applied to Him as the antitype signified by the high Priest for none other was typified by these Priests intercessions but Christ who was Priest Sacrifice and Altar and all the Spirituall things of the Gospel are spoken
expressing the nature of the Judgement is set out to be fire casten c. Casting of fire Ezek. 10.2 is holden forth to be a denunciation of Judgement coming and the Lords departing from His Themple and so we take it to signifie here some sad Judgement of a spiritual nature coming on the Church 3. It is said to be taken from the altar to shew what sort of fire or contention it is or whereabout it should rise not about externall civil things but spirituall according to Christs word Luk. 12.42 I came to send fire on the earth c. which being compared with Mat. 10. is clear to be divisions and variances about Religion kindled by a mistaken and misguided zeal in some and by passion pride and enmity in others it is kindled in the Church and sloweth from the altar and these that serve at it and spreadeth in others This is otherwise expounded by some as Christs sending forth His Spirit and Grace like fire in the hearts of His people But 1. this agreeth not so to the scope for immediately the Angels prepare themselves as taking the word to be given them by this Nor 2. doth it agree so to the event or effect which certainly is terrible and expounded so through the Book Chap. 9. and 11. ult voices thunderings and earthquakes set out Gods terrour especially consideirng how they are linked together with Judgments And 3. It agreeth best to the signe of casting down fire from the altar which is opposed to His gracious sending up incense added to the prayers of all Saints in the Versâ— before and this followeth as His rejecting and casting back such services as it were of others beside His Saints there being a great difference between incense ascending and fire descending and Christs using the same instrument as the censer for both sheweth His doing it as Mediator having all power in Heaven and Earth and therefore it is said Luk. 12. He came to send it not only occasionally but by His overruling guiding and timeing of it and expresly as it is a Judgement it is said 2 Thess. 2. He will send them strong delusions c. 2. The effect of this is answerable in the close of the Verse There were voices lightnings c. which shew some terrible effect and stir that followed for though thunderings c. may sometimes be as an evidence of Gods hearing prayer 1 Sam. 12.16 Yet considering how other wayes it is taken in this Book See Chap. 11.14 and 16.18 and that they follow the casting of fire on the earth and that the Angels immediately sound who till now were restrained we cannot but look upon it as a word given to them to make ready immediately upon the back of this sign the seven Angels prepare to sound upon which fire and other judgements followed c. And if it be asked why not before it is insinuated they waited for orders and the signe and command which now they get 2. Further Observe There is in these effects a gradation and the sharpest and sorest is hindmost and these steps may be for a little sum of what was to follow by the sounding of the first four trumpets especially as will appear Observe 1. In this with its order comparing it with what went before Christs intercession and the Saints praying That Judgements even spirituall Judgements of Errour Schism Division c may follow a praying time and a praying frame of Gods people I mean on the visible Church while the Godly are serious in prayer and hypocrites but dissemble There may follow very great spirituall Judgements on a Church after a praying spirit hath been on the Lords People in that Church All the Saints have been praying before though they were not acceptable but through Christs intercession and yet upon the back of that followeth this Judgement Experience hath proven the truth of this and it floweth partly from the malice of the devil that worketh and rageth the more the more instant and earnest they be with God partly from the Judgement of God plagueing godlesse and formall hypocrites who in a praying-time joyn with the Godly but as it is 2 Thess. 2. have not the love of the Truth nor a practice suitable to it and the more that such pray they draw on the more guilt accidentally and there is the more giving up to be discovered and partly God may be forewarning and forearming His people by such a frame against such a storm What marvell if after our purity and praying such a Judgement come to discover a multitude of gracelesse profane hypocrites and counterfeit dissemblers and to give them a fill of their own wayes that were not in love with His Beside Gods peoples praying for Christs Kingdom flourishing and His peoples prosperity will hasten judgement on them who do not grow in it Often inward enmity at the right way when it is not received in love though it may be in profession is plagued with outward out-breaking in wrong wayes more than if there had never been profession 2. This fire cometh from the altar Observe That there is a fire that cometh from the altar that hath â—ight terrible effâ—cts i.e. by such instruments concerning such a subject as belongeth to the altar and followed that way Or thus Contention and strife about spiritual things amongst Church-men and flowing from them to others is a very sad Judgement and hath very terrible effects it most marreth the beauty of the Church it obstructeth the spirituall growth of Gods people and burneth up all their spirituall life Lord save us from this Judgement and make all His servants and people warrie of the kindling of it and make us more earnest in prayer that God would quench what of it is begun lest it go on to consume us Observe 3. That these spirituall Judgements are ordered and timed by Christ who setteth bounds to them His soveraignity reacheth these things the fire cometh not till He cast it the trumpets sound not till He give them orders 2 Thess. 2. He sendeth strong delusion Luk. 12. I came to send fire on the earth though the sin be lying on them and others be instrumentall in it yet the delusion cometh not by guesse and when God in Judgement plagueth He hath His own way of ordering and timing it as He thinketh meet and were not His bridle is in the mouth of this Judgement we had been more consumed with it ere now The 6. vers sheweth to what purpose this was and in it it is said the seven Angels prepared themselves to sound Why not at first when the trumpets were given them Answ. Because as we said they waited for orders and now orders being given they delay not but fall to do their duty Yet 1. by preparing either themselves or their instruments for it 2. By keeping due order and not confounding their commissions and the timing of these neither precipitating without commission though furnished with gifts nor rashly and confusedly going
the Patient except he receive it and it be so prepared as he may not utterly nauseat and loath it so is there often no lesse dexterity called-for in the mannaging and ordering of a fit matter c. and in the choosing of an apposit mids and gaining manner that what is usefull for reproof conviction c. may without prejudice from the way of propounding it be accepted and digested than there is faithfulnesse necessary in aiming at that scope 4. In all this there is much need of singlnesse that the conscience may have a testimony of its aiming allanerly at edification when it is searching to discern what is mainly called-for neither will it be unusefull to observe what Doctrines occur to which of them a door is opened making the enlargement thereof the more easie which of them have the most pertinent uses natively flowing from them This is a main rule to be observed in the making choice of Doctrines and in choosing upon these and the like grounds the conscience may have quietnesse for although they be not sufficient to sway one simply to the choosing of any matter yet where the question is betwixt things equally pertinent and profitable at least where the difference is not so easily discernable they may have weight comparatively to sway to one more than to another and although especially where there is occasion Ministers ought deliberately to choose their purpose and know it is truth even from the place they are to speak of before they go to publick that they may in Faith assert that to be the meaning of the Spirit and with the greater boldnesse go to speak when they are clear of their warrand yet we conceive that Ministers would not peremptorily limit their message to what matter or expressions the Lord shall furnish them with in their private studie so as to repell every motion that may be suggested to them in the time of delivery in this indeed men had need to be sober and to fear lest in hunting after other Doctrines or by their negligence or presumption needlesly they tempt God by slighting the ordinary means when they may use them much lesse would they accept of every motion of every matter as coming from God to them to be brought forth at such a time for if these motions be dangerous and not alwayes safe in private as was formerly hinted â—uch more have they need to be adverted to in publick before one forbear the following of some digested purpose to insist on some other thing but presently occurring yet where some outward providence changeth the case from what it was in the speakers apprehension before his coming to publick or where the matter suggested is pertinent both to the place of Scripture and pressing of the same purpose which the Preacher aimeth at so as if it had offered in private he would have embraced it before some things he had thought of and the matter being such that he is not altogether unacquainted with but hath clearnesse in the thing which is now presented before him if also it hath with it some convincing proof and weighty expression of the thing which is in it self profitable we conceive that that is not altogether to be slighted and neglected but may warrantably and in faith be yeelded unto and embraced as if it had been formerly thought upon especially when the Lord hath been sought in private and diligence hath been used yet it hath there been a restraint as to the Lords furnishing of some apposit message till then there can no reason be given why the Lord may not suspend the answering of these prayers till the speaker come to publick and then do it and except this were Ministers should never go to publick how ever necessary their Call were till first they had satisfaction about their particular message in private which were too great a limiting of God and unbecoming that dependence which His Ministers ought to have on Him which daily experience doth prove not to be in vain and seing the message must come from the Lord is it not alike as to the thing it self whether He give it in private or in publick neither can this he called a leaning to immediate and extraordinary inspirations because by this there is neither any new Doctrine approven nor any new way of attaining the knowledge of the Lords minde commended but only this that Truths mediately revealed in the Word and upon the matter known to the Preacher with the grounds and the reasons thereof may be sometimes brought into the mind of the Preacher in publick which he did not think of in private yet when presented to him they are in themselves as clear to him to be the truth and able to bide the triall of the Word and also fit and apposit for his present purpose as much and it may be more than what he had thought of in private and can he be denied freedom now to choose to insist on these which he would have accounted a favour to have had presented to him in his secret Chamber Sometimes also the Lord will think meer that the Minister prosecute some point in its application beyond what he purposed in his private thoughts and will put in edge upon him and give him liberty in the delivery thereof beyond ordinary and furnish him with expressions suitable for the following thereof and shall he straiten his own liberty which all Ministers are to pray for and shun the pressing of that which is profitable upon his Hearers even when he is fitted for it because that was not presented to him in private It cannot give him peace to despise that motion when the judgement is convinced of the soundnesse and edifyingnesse thereof for in such things as are most profitable to people and which therefore the spirit doth suggest there is to the intelligent Minister an unquestionablenesse and the question is not here whether such a thing be truth or not for we suppose that it is obvious and if it be not so there is then good ground to lay it by till in a due way it may be tried for it is not like that at such a time the holy Ghost will propound matter which is debatable to be the subject of a Ministers present message for the edifying of people but the question is whether the bringing forth of this truth now presented the reproving of this sin the pressing of this dutie c. be pertinent and may not more usefully be brought forth at this time than suppressed we conceive there can be no such difficulty here in this but the decision thereof may be easie Sometimes also a matter studied may in the Lords wisdom be forgotten and some other profitable matter offered in the room thereof by which He sometimes necessitateth the insisting on this which may be by His blessing more usefull than the other It is recorded of Augustine by Poss. in his life that being extraordinarily cutted short in his memory from his
greatnesse affected at the beginning of the Gospels rising which fault the Disciples fell into that was also in Germanies this Christ not only curbeth with the Doctrine of the crosse but with the crosse it self also that they may be brought to denie themselves and as He saith to Baruch Ierem. 45. not to seek great things for themselves All which are good ends and profitable to His people and may make us all reverence His way although it look strange-like unto flesh LECTURE IIII. Vers. 11. And after three dayes and an half the Spirit of life from God entered into them and they stood upon their feet and great fear fell upon them which saw them 12. And they heard a great voice from heaven saying unto them Come up hither And they ascended up to heaven in a cloud and their enemies beheld them 13. And the same hour was there a great earthquake and the tenth part of the city fell and in the earthquake were slain of men seven thousand and the remnant were affrighted and gave glory to the God of heaven 14. The second wo is past and behold the third wo cometh quickly ANtichrist and his Kingdom are now very glad supposing the witnesses to be quite overthrown never any more to appear in opposition to them but that mirth lasteth not long after three dayes and an half they are revived and the publick face of affairs quite changed for God taketh this opportunity of the low estate of this Church to manifest His work and bringeth the preaching of the Gospel and the prosperity of its Preachers to a more conspicuous visible condition than they were into before by giving these witnesses supposed to be killed a visible and glorious Resurrection which is set out in these two steps 1. Their reviving from the dead vers 11. 2. Their glorious condition after they are risen vers 12. and 13. Both which are set forth by severall circumstances going before accompanying and following after them By Resurrection here we are not to understand literally the rising again and taking to Heaven of men once really dead the frame of all the prophesie which is figurative and the scope of this will not admit that but this Resurrection of the witnesses and their glorious condition after it is to be looked on as holding forth a more visible profession of the Gospel with a greater number of Preachers following their footsteps and taking up that same testimonie which these few oppressed ones under Antichrist did formerly bear witnesse unto In this sense they are said to rise again because their testimonie reviveth men coming with that same Spirit and Power as if these were again brought to the world as is spoken of Iohn the Baptists coming in the Spirit and Power of Elias Matth. 17.11 12 13. That thus it must be understood appeareth 1. This Resurrection is so conspicuous and evident that the enemies behold it vers 11 12. which looketh liker a publick change of affairs than what particularly concerneth two persons especially considering as was hinted before that the low condition of the Church is described by the low condition of the witnesses and therefore a change of the Churches estate to the better must be described by the raising up of these witnesses 2. It is such an exaltation as worketh fear upon all the opposers 3. It is accompanied with a great earth-quake and the ruine of a considerable part of Antichrists dominions vers 13. which sheweth it must be such a change as proveth prejudiciall and destructive to that Kingdom 4. It is a Resurrection and good condition in opposition to their former death and low condition But that consisted mainly in the bearing down of their Doctrine and Profession this must be therefore in the vindicating of both Lastly This change is that which followeth and is expounded by the seventh trumpet that the Kingdoms of this world are become our Lords c. which we will find to hold forth a more free and glorious manifestation of the Gospel after the darknesse of Antichrist shall be over and the Temple of God again be opened in Heaven c. all which do more particularly explain and prosecute what is generally summed up and begun here The first step of this change is set forth in these circumstances 1. In the time of it after three dayes and an half c. a definit time for an indefinit it is like alluding to Christs lying in the grave and signifieth this that within a little time after Antichrists seeming to suppresse the Truth and the Preachers of it God shall again wonderfully bring it and them to light as if they were raised from the dead 2. The mean and manner of their reviving is expressed The Spirit of life from God entered into them It is like this alludeth to the Lords creating man at first when He breathed the breath of life in him Gen. 2. and to the Lords reviving the dead state of Israel Ezek. 37.4 c. which sheweth that however it looked impossible-like to men yet was it not so in it self because God who at first made man was to be the worker And 2. that the great mean effectuating it was not humane might or power but the Spirit of the Lord which He hath to communicate to such instruments and at such times as He shall find expedient for promoving of His work 3. It is said they stood upon their feet and that so conspicuously that their enemies saw them whereby the efficacie of the Spirit of life and the reality and certainty of the effect following is signified so that instruments for promoving of the Gospel shall unexpectedly appear when the Lord shall powre out His Spirit as if dead bones would stand up to resume their testimonie which is in sum the same with that type Ezek. 37. 4. The effect is great fear fall upon them which saw them the world a little before was insulting to look upon them now their rejoycing turneth to terror for the more powerfull glorious and unexpected the restauration of these witnesses is who formerly tormented them the greater is their fear now when their expectation of getting them suppressed faileth and nill they will they this Gospel will come to light The consequent of diminishing their greatnesse and interrupting their peace proveth terrible to them Their glorious condition after their Resurrection is further expressed vers 12 13. in these circumstances 1. There is a call given them 2. Their obedience or the consequent following it 3. Some effects are marked to accompany and follow their ascending The call is severall wayes set out 1. It is from Heaven to shew a divine warrand and an extrordinary call of God which the first Reformers after Popery should have 2. It is called a voice and a great voice to signifie the distinctnesse and clearnesse of their warrand and the weight it had on them for putting them to this duty either by some externall Authority provoking them to it or which is
differently we ought to construct of many we shall afterward touch but now for the main our direct assertion is this That a Papist as such living and dying according to the complex principles of the doctrine and worship that is followed in Popery cannot be saved nor expect Justification before God I say a Papist living and dying according to the essentiall principles of Popery which do especially relate to these three 1. To their giving to the Pope such ample authority reverence and adoration as they use to do 2. To their way of carrying on the Justification and Salvation of a sinner before God as it is holden forth in their doctrine 3. To their manner of worship that is praying to Saints worshipping of Images sacrifice of the Masse and other such things owned both by the doctrine laws and practice of that Church We say one living and dying devoted to these although neither scandalous in outward practices nor defective in respect of externall painfulnesse yet upon this account as being a Papist chargeable with the three generall heads foresaid he cannot but be liable to Gods judgement and die without any solid hope of being saved by these principles The generall we conceive is clear from what was said Chap. 13. vers 8. this kind of worshiping the beast being held out as inconsistent with election which saith that no Elect person can so live and die and therefore none such can be saved here again worshipping of the beast and drinking of the cup of Gods indignation for ever are peremptorily put together And all alongst this Book the beast with his followers and great Babylon are ever looked upon as most hatefull to God till at last Chap. 19. and 20. he and they are cast into the lake together and that is mentioned to be upon this very account of their being stated by their doctrine worship and practices in opposition to Christ without respect to morall ills common to them with others of the world This is also confirmed from 2 Thess. 2.10 and 12. where this deceivablenesse of Antichrists apostasie is bounded to them that perish and this is marked as the design of Gods justice therein that all they may be damned which receive not the love of the Truth this then must be of it self the very high way to damnation And we cannot question the truth of this without the overturning of the direct scope and meaning of these Scriptures and the application of them which is laid down all alongs in this Book If it be yet required that further satisfaction be given as to the grounds which render their salvation impossible We do answer that it ariseth from these two which do infaâ—ibly demonstrate the same 1. This way of Popery is of it self exceeding sinfull and abominable before the Lord and so doth in more than an ordinary manner make a person liable to His wrath 2. As it is of it self sinfull so it hath no solid way laid down for removing of sin but doth leave a man without any solid hope of reliefe from his originall and actuall sins beside that it incapacitateth him to look upon it self as sinfull or to seek for the right remedie thereof And where these two are put together to wit hainous sin and no way to remove it or any other what can be expected but inevitable ruine and condemnation For where the disease is deadly and the cure naught death must be certain We shall therefore a little make out both these assertions from which the conclusion laid cannot but follow 1. We say that the way of Popery in it self and its complex nature is most hainously sinfull and doth render the followers thereof exceedingly guilty before God Therefore we will find it charged with the most abominable guiltinesses that are elsewhere mentioned in Scripture 1. There is in it the guilt of Idolatry and that of all sorts 1. A worshiping of Angels whereof somewhat is spoken Chap. 19. the worshipping of Saints departed and a giving of divine honour to them a worshipping of the Pope spoken of Chap. 13. and 17. by ascribing to him divine attributes which he willingly receiveth as Thuan lib. 3. pag. 95. among others doth observe a worshipping of the Crosse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of the Sacrament or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worshipping of Saints and their reliques making Images of the holy Trinity and persons of the Godhead and many other kinds of Idolatry commit they and that both against the first and second command and therefore are said Chap. 9. vers 20. to worship the works of their hands and devils and idols of gold and silver c. of which somewhat was spoken in that place The second sin charged upon them is blasphemie a sin of the highest nature that is either by detracting from the soveraign and absolute God that which is due to Him or attributing to Him what becometh not His Holinesse Mercy and Soveraignity or by ascribing what is proper to Him to some creature in all which respects Popery is a doctrine of blasphemie as was hinted Chap. 13. and therefore this beast is said to be full of names of blasphemy Chap. 17.3 3. Defection and Apostasie from the received Truth is a hainous sin and this is most essentially proper to Popery Therefore is it 2 Thess. 2. denominate by this to be a falling away When we call Popery an Apostasie it is to be understood as differing from any particular heresie although these also be of themselves damnable for this is a defection by a concurrence of many heresies corrupting the series of the truths of the Gospel and therefore cannot be but exceeding sinfull and damnable seing God hath so peremptorily threatened adding unto or taking from the Word as it is Rev. 22. 4. It is in sum Antichristianity or the sin of Antichristianism to be found chargeable in the manner foresaid and can there be any sin desperately dangerous if that be not Which though it do not expresly thwart with Christs Natures and Person which is not to be Antichrists error as was observed Chap. 12. toward the close yet doth it exautorat Him detract from His Offices and the effects thereof and constantly as such doth top with His Church and People and lay down a way of salvation and life upon these same tearms that it stood on in the Covenant of Works and therefore in that respect it may well be said to deny that Christ came in the flesh which is the very spirit of Antichrist which doth necessarily follow from that Doctrine For say they 1. obedience to the commands and the merit of works is the only way to life still 2. say they That supposing the habits of Grace to be infused and men to perform these works in the strength thereof they could not but be acceptable to God and enter the man into life as being meritorious thereof although Christ had never come in the flesh And 3. they say That His becoming
here how it was with the Saints 2. For removing this strange thought we would consider the Prophets manner of prophesying good to the people of God How do Isaiah Ieremiah Daniel Ezekiel Zechariah speak of the Iews estate after the captivity and how do all speak of the dayes of the Gospel in generall as the weak shall he as David their horns shall be iron and their hoofes brasse and they shall thresh the Nations they shall lie down and none shall make them afraid and many such like Yet if any would draw from them a temporall happinesse or an absolute freedom would not the event the best commentary confute him Take the prophesie of Daniel wherein often it is said the Saints shall take the Kingdom which is no temporall thing nor this intended here as appeareth in that it is a Kingdom not for a thousand years but for ever Now it being certain that such manner of speaking and expressions are usuall to the Prophets when they set out spirituall mercies or temporall deliverances that are but partiall and in their events have been inferiour to what the expressions literally Bear though they be in themselves great and glorious and this being clear all alongst this prophesie that Iohn followeth the expressions and manner of the Prophets in other things Is it not then safest to expound the events prophesied of by him in such expressions by the events prophesied of by them in the like so that the applying of their prophesies to the events wherein they were fulfilled may be a commentary to clear what sort of events are understood here 3. Consider Iohn's way in this same vision certainly some things yea many are not to be applied according to the letter but in a spirituall way to be understood as these expressions ver 6. of the first Resurrection must be necessarily meaned of rising from sin for it is a Resurrection opposed to the sinfull dead world which continue dead and did not rise 2. It is such a Resurrection as upon which freedom from the second death doth flow but that is not a bodily Resurrection but a spirituall for many at the last day rise bodily to contempt Dan. 12. which sheweth that that place speaketh of the last Resurrection And 3. it is such as the want whereof maketh men liable to the second death and it is not the want of the first bodily Resurrection according to the Millenaries themselves for then seing as they say none arise first but Martyrs none should be saved but Martyrs but the not being born again that secludeth from heaven and that expression concerning the priviledge which these that are raised here have They shall be Priests to God must either be spiritually understood or we must with Caerinthus bring back again the sacrifices and ceremonial and typical worship contrary to the whole strain and series of the Gospel And seing the former part of that 6. ver is necessarily figuratively and improperly to be understood why not the latter part also that they shall reign with Christ We conclude then that here there is no absolute temporall Kingdom promised but such as we have before hinted at We come now to speak of the second head wherein the question lyeth and that is concerning the parties who are partakers of this good condition which hath also sundry branches 1. It is questioned whether our Lord Jesus shall come personally to reign with the Saints on earth We answer negatively there is no ground to expect our Lords presence personally and visibly to converse on earth with His people though we will not say but there is in this time an eminent measure of His presence by His Spirit and Power in His Ordinances and manifestations in His dispensations more than ordinary that is not controverted But that personall presence we deny on these grounds 1. Because the Scripture is silent of it and knitteth ever Christs personal coming again and the last judgement together as holding that out to be His errand If it be said here They are said to reign with Christ Therefore He must be on earth Answ. It followeth not no more nor when it is said Gen. 5. Enoch walked with God three hundred years or that we suffer with Christ Rom. 8. or converse with Him Therefore He is on earth suffering with us or walking with us yes the very contrary followeth from this place that He is not on earth which may be cleared 1. thus So Christ reigneth with His Saints and they with Him as they do other things with Him that is suffer with Him and walk with Him c. But that implieth not a personall presence but a spirituall Therefore so doth this And indeed Saints reigning being in their sense and in a part truth opposit to Saints suffering must not then suffering with Christ be opposit to reigning with Him And so to reign with Christ will imply 1. a spirituall presence of Christ with them 2. a common interest and account of dominion as there is a common interest and account in their suffering Thus to reign with Him differenceth their good condition from the good of worldly mens conditions even as to suffer with Him differenceth the nature of their sufferings from wordly mens crosses 2. It is clear from this that it is not said simply they reign but reign with him the peculiarnesse of the dominion for these thousand years is not on His side but on theirs for He reigneth before and after only for these thousand years the Saints who did not so reign formerly are admitted to reign with Him therefore as His reign is ordinarily so is it now for there is no change on His side but ordinarily it is not personall but by His Spirit and Ordinances Therefore it is so now and no otherwise 2. Either this personall reign of Christ is after the day of judgement as the old Chiliasts thought or it is immediately before it or during it as these that would have Christ continuing as it were His judgement that long time as Tyllingast and others of late But the Text overturneth all these 1. It is not after the day of judgement for Gog and Magog are before the day of judgement yet Gog and Magog are after these thousand years Therefore it cannot be expected after it 2. It is not immediately before for 1. Gog and Magog interveens and the dominion of the Saints is interrupted before that 2. At the day of judgement Christ is not on earth but cometh in the clouds from heaven See 1 Thess. 4. ver 16 17. the Lord Himself shall descend Therefore He is not on earth then shall we that are alive be caught up together with them in the clouds to meet the Lord in the air and so He is there and we shall be for ever with Him Where both these are clear 1. That at the day of judgement Christ is not on the earth Therefore are the Saints caught up to meet Him 2. It is clear that He
be a special priviledge of Martyrs and sufferers 718 Whether these living Saints who are raised to reign be the same individual persons who did suffer or if it be to be understood of Saints in their succession The latter is cleared and proven 718 719 Whether bruit and senslesse creatures shall be partakers of the good condition of the Saints 720 721 The good condition of the Saints after Satan is bound described at length and the continuance thereof 731 Some things premitted for understanding of Satans being bound 703 A fourfold dominion or reigning of Satan mentioned in the Word 705 706 Satans restraint mentioned here is not to be understood absolutely and simply in all respects but it is to be taken for the most eminent restraint from Christs birth till His second coming 706 707 The description of the party that bindeth Satan the execution of his errand and the reason why Satan is bound for a set time 728 729 Satans deceiving no more is not to be understood simply 729 How we are to understand Satans being loosed out of prison the time thereof the event of his gathering his followers together to battel 736 737 738 What is implyed when Christs death is called a satisfaction 296 That it is truly and properly a satisfaction proven 297 298 What is understood by Sea in the Scripture 424 The Sea of Glasse See Glasse What is meant by these words There was no more Sea 754 What is requisit for understanding the Seals and types in them 338 339 340 The scope of the fifth Seal 360 By the opening of the sixth Seal there is a dreadful judgment foretold where some things are premitted for understanding thereof 370 371 372 That the judgment held forth by the sixth Seal is a judgement upon the Roman Empire and its heathen and persecuting Emperors cleared and some considerations added for confirmation 373 What is to be understood by that sealing spoken of chap. 7 380 Why those who are sealed are called the servants of God where of a twofold seal 388 Sealing against error no common priviledge 390 The sentence pronounced at the last day just 744 The sentence pronounced in behalf of the Godly a just sentence yet exclusive of all merit 745 746 Wherefore works are mentioned in the passing of the sentence and not faith ibid. Separation from a Church unlawfull for the faults of particular members though not censured by the Church-guides 172 173 Separation from the Church of Rome See Church of Rome Some considerations whereby the meaning of these words thrust in the sickle is cleared 597 598 599 The song of the Church for her delivery from Antichrist the matter of the song the description of the singers their several properties 574 575 576 What we are to understand by the seven Spirits why called seven and why they are said to be before the throne 4 The Spirit may be expresly prayed unto 10 What it is to be in the Spirit 29 If there be such a thing as the haunting of evil spirits in desolate places 679 Why Ministers are called stars 50 51 176 177 Why Christ is called the morning star 174 175 What judgement is it which is threatned by the falling of that great star called wormwood and whether it be any particular heresie and if a particular one to what heresie it is most probably applicable 429 VVhat that star is chap. 9.1 and what is implyed in its falling from Heaven to Earth 436 The power given to the fallen star with the exercise of that power and the effects that followed thereupon 437 438 VVhat we are to understand by the white stone 159 Why the Word is compared to a sword 40 VVhat is meant by Christs fighting against the Nicolaitans with the sword of His mouth 157 In what respects Christ's countenance is as the shining Sun 40 41 VVhat is meant by the darkening of the Sun 437 The Supremacie of the Roman Bishop was not pleaded at first from divine institution 426 A human sympathie in the Man-Christ with Believers and the properties of that sympathie 411 412 A particular consideration of Mede his Syâ—chronisms shewing wherein the Author doth agree with him in fixing of periods and wherein he differeth from him 333 334 seq T WHat we are to understand by the Temple of God being opened in Heaven 509 605 What is meant by Gods Throne and why the seven spirits are said to be before the Throne and what by the Rainbows being round about it 4 5 270 271 Toleration not approven of Christ 156 How it cometh that some zealous men are ready to tolerate Error though zealous against Scandals 156 157 Why Christ is so much displeased at Ministers for tolerating corrupt teachers and that it is a thing reprovable in Magistrates also to tolerate them 164 165 No Minister hath power to transport himself from his particular charge yet that the Church may do it for her own greater good proven 112 113 114 115 116 That transportation is to be with great singlenesse and caution with some rules about it 119 That there are three distinct Persons in the Trinity and that this is a fundamentall Truth 5 6 7 8 VVhat is imported by the voice of a Trumpet as used by Christ 32 33 Though both the Seals and Trumpets hold forth trouble to the Church yet do they hold forth different troubles in time and nature and from different enemies 330 The second general Prophesie of the Book of the Revelation comprehended under the first six Trumpets 403 Some things touching the connexion of the Prophesies under the Trumpets with the sixth Seal 403 404 Some circumstances preparatory to the sounding of the seven Trumpets 404 405 Some considerations premitted for understanding the Prophesie of the Trumpets 416 417 The Trumpets denote the state of the Church where of their series and order 418 419 The Arian heresie and what followed from it and followed upon it is especially holden forth by the first Trumpet 420 421 422 The second Trumpet holdeth forth the corruption of the Government and Governours of the Church 424 425 To what time the sounding of the third Trumpet belongeth 429 To what Century the fourth Trumpet doth belong 431 The judgement threatned by the fifth Trumpet 434 435 The judgement threatned by the blowing of the sixth Trumpet the rise of that plague and the executioners thereof 447 The consolation given to the People of God to comfort them in these sad times under the fifth and sixth Trumpets with a description of the publisher of these glad tydings 464 465 The blowing of the seventh Trumpet and the identity thereof with the seven Vials where some objections to the contrary are answered 504 505 506 The event of this Trumpet is a song of thanksgiving for the deliverance of the Church where the singers their posture the matter of their song and the ground of their praise is set forth 507 508 The dominion of the Turks is to be understood as the judgement